The Triumph of a True Christian Described

IN this Verse the Apostle proves that he put down in the verse before, That they that are led by the Spirit of God, they are the sons of God. His argument here is from the property of that Spirit that is working in them, that it is the Spirit of adoption, that they have received the Spirit of adoption, and therefore they are the children of God. And this the Apostle puts down with particular instance in the believing Romans, that they have received the Spirit of adoption, and to that he opposeth the spirit of bondage, denying that to be received by them: for saith he, Ye have not received the spirit of bondage, but ye have received the Spirit of adoption. And he further sets out the spirit of bondage and the Spirit of adoption, by the effects, as namely, that the spirit of bondage caused fear in them. Amplified by the time in the word again, Ye have not received the spirit of bondage to fear again: and that the Spirit of adoption now caused in himself, and in them, and in all true believers, (for he changeth the person) and saith we, that is, caused in them invocation, prayer, a calling on the name of God, yea a crying to God, expressing what title it made them give to God, and how to style him, namely, by the name of father, which the Apostle puts down in two words signifying the same thing, Abba, Father: Ye have received the Spirit of adoption, whereby (saith he) we cry Abba, Father.

So then the sum and substance of this verse, is a proof, that such as are led by the Spirit of God, are the sons of God, that they have the Spirit of adoption working in them, and not the spirit of bondage: amplified by the effects, both of the spirit of bondage, namely, fear, and of the Spirit of adoption, namely, invocation, and calling on the name of God, yea a crying to God, and calling him Abba, Father.

Let us now examine the words touching the sense and meaning of them. Ye have not received the spirit of bondage to fear again, but ye have received the Spirit of adoption. The word received, is here put for a feeling of the powerful work of the Spirit of God: for the Spirit of God is received when he works effectually in the hearts of men. John. 14.17. it is said, The world cannot receive the Spirit, because the Spirit never works powerfully in the world. Now by the spirit of bondage, and by the Spirit of Adoption, we are here to understand one and the same Spirit, even the holy Spirit of God, who is but one and the same, and yet hath several operations and workings in men, yea in the self same men, and is therefore sometimes called the spirit of bondage and sometimes the Spirit of adoption. And we must know, that the Apostle here calls the Spirit of God the spirit of bondage and the Spirit of adoption, not with respect to the time before men be truly converted, and the time after true conversion, as some do expound this text; that the Spirit of God is to men before their conversion a spirit of bondage, and after their conversion a Spirit of adoption, but (as I take it) the Apostle here calleth the Spirit of God the Spirit of bondage and the Spirit of adoption, in respect of his different working in such as are truly converted, at several times, as namely, at the beginning of their conversion, and afterwards. As first, he is called the spirit of bondage, in that when he begins to work in such as belong to God's election to their conversion, he discovers to them their sins by the Law of God, and what they have deserved by their sins, and makes them see themselves for their sins bound over to the curse of the Law, to the wrath of God, and to eternal death and damnation, and so in a miserable bondage; and thereupon they are terrified, and affrighted, and brought to a wonderful amazement, fear and trembling, in respect of that they have deserved by their sins, even to cry out with them Act. 2.37. What shall we do? And that is the fear the Apostle here intends, caused by the spirit of bondage, when he saith, Ye have not received the spirit of bondage, to fear: he adds again: meaning as yet, or anymore, as then you did in the beginning of your conversion.

And secondly, the Spirit of God is called the Spirit of adoption in that after men are by the work of the Spirit converted, and now believe in Christ, and are by him justified, and in and through him adopted to be the sons of God, he doth then work in them by the preaching of the Gospel a sense and feeling of God's love to them in Christ, and persuades them that God is their father, and that by his special grace and favor they are adopted to be his children in and through Christ Jesus: he doth witness that to them, as the Apostle saith in the next verse. And hence he is called the earnest of our inheritance, Ephes 1.14. For the Spirit of God is called the Spirit of adoption, because he both works adoption, and also works the sense of it in the hearts of true believers. Whereby, or by whom, that is, by which Spirit. We. You, and I, and all true believers. Crie Abba, Father: that is, call on God earnestly and fervently, with a childlike boldness and confidence: we call on him as our gracious and loving father in Jesus Christ. The word is here doubled, Abba, Father, and so in the original, one an Hebrew or Syriac word, & the other a Greek word, one to expound the other, and to signify the greater vehemency, as if he had said, whereby we cry Father, Father. Thus then conceive we the meaning of the words of this verse.

For ye do not yet or now anymore feel the powerful work of the holy Spirit of God in yourselves, discovering to you your sins by the Law of God, and making you see yourselves for your sins bound over to the curse of the Law, to the wrath of God, and to eternal damnation, thereby working in you a wonderful amazement, fear, and trembling, and an holy despair, in respect of that you deserve for your sins, as you did in the beginning of your conversion: but now you feel the holy Spirit of God working in you powerfully by the preaching of the Gospel, a sense and feeling of God's love to you in Christ, and persuading you that God is your Father, you by his special love and favor his adopted children in and through Christ Jesus; by which holy Spirit of God thus working in us, both I and you, and all true believers are able, and do call on God earnestly, and fervently, and with childlike boldness and confidence, as our gracious and loving father in Jesus Christ, yea we call on him with vehemency, and feeling affections, Father, Father.

Now from the Apostles argument, by which he proves that such as are led by the Spirit of God are the children of God, 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.

In the first place here observe we, the Apostle saith, the believing Romans had not now the Spirit working in them as a spirit of bondage, as they had in the beginning of their conversion, but now they felt him working in them as a Spirit of adoption; they had not received the spirit of bondage to fear again, but they had received the Spirit of adoption: whence we are given to understand thus much.

[Doct. 1] That the holy Spirit of God is to all God's children first a spirit of bondage, and then a Spirit of adoption. The holy Spirit of God holds this course in all that belong to God's election: he discovers to them by the Law of God their sins, and what they have deserved by them, even the curse of the Law, the wrath of God; and thereby he brings them to amazement, fear, and trembling. And then he works in them by the preaching of the Gospel a sense and feeling of God's love to them in Christ, and a persuasion that God is their father, and they his adopted children in and through Christ Jesus. He first humbles them by the Law, with a sight of their sins, and of the wrath of God due to them for their sins, and then he raiseth them up by the Gospel, with comfort in Christ, in the apprehension of God's love to them in and through him. And this is that the people speak of in Hozea 6.1.2. Come (say they) let us return to the Lord, for he hath spoiled, and he will heal us: he hath wounded us, and he will bind us up. After two days will he revive us, and in the third day he will raise us up, and we shall live in his sight. Where we see plainly the Lord's order: first he wounds, and then he binds up: he humbleth, and then he raiseth up with comfort. And thus dealt the holy Spirit of God with the Jews, Act. 2. he first brought them by Peters preaching of the Law to them, to a sight of their sins, even of that sin of crucifying Christ, and what they had deserved by that sin, and so to utter amazement in themselves, so as they cried out verse 37. Men and brethren, what shall we do? They were terrified and trembled, and knew not what to do; then he raised them up with comfort in the assurance of the pardon of their sins. And thus dealt the Lord Jesus with Saul, Acts 9.4.6. we read that he cast him down to the earth, he humbled him, he brought him to trembling and astonishment, and then he lifted him up again with comfort. Thus indeed deals the holy Spirit with all that belong to God's election. And the reasons why he thus deals are these.

First, the Lord hath so appointed, that his elect should be [Reason 1] humbled and brought to see themselves in bondage, even bound over to the curse of the Law, and wrath of God, and then set at liberty by grace. Isaiah 61.1. the Prophet brings Christ thus speaking, The Spirit of the Lord God is on me, and the Lord hath anointed me, he hath sent me to preach good tidings unto the poor, to bind up the broken hearted, to preach liberty to the captives, and to them that are bound, the opening of the prison.

And again, secondly, the holy Spirit of God knows well, that none are fit to receive comfort but such as are truly humbled with the sight of their sins, and of the wrath of God deserved by their sins: and he knows well that the fallow ground of men's hearts must first be plowed and furrowed, and then the seed of grace and comfort cast into them, Ierem. 4.4. Break up your fallow ground, and sow not among the thorns. Thus the holy Spirit of God is to all God's children, first a spirit of bondage, and then a Spirit of adoption: he first humbles them that belong to God's election by the Law of God, bringing them to a sight of their sins, and of the wrath of God due to them for their sins; and then he raiseth them up by the Gospel with comfort in Christ, in the apprehension of God's love to them in and through Christ.

[Use 1] Now then for the use: first this discovers, that the opening and expounding of the Law of God, and the applying of the Law to the discovering of the sins of men, and what men deserve by their sins, is very needful. And men do unjustly except against the Ministers of the word, in that they as occasion is offered, do in the preaching of the word lay men's sins open, yea their particular sins, and tell them plainly, that hell and damnation is due to them for the same. Oh men cannot abide this, they would hear of nothing but the Gospel, nothing but mercy: alas they consider not, that the holy Spirit of God humbles men that belong to God by the Law of God truly opened and rightly applied, and thereby brings them to a sight of their sins, and of the wrath of God due to them for their sins, that so he may raise them up by the Gospel with true and sound comfort in Christ: this they consider not, but indeed so it is. And therefore the opening of the Law of God, and the applying it to the discovering of sin, and what men deserve by the same, is a needful thing in the first place.

[Use 2] Secondly, is it so that the holy Spirit of God is to all God's children first a spirit of bondage, and then a Spirit of adoption? doth he first humble them that belong to God's election by the Law of God, and then raise them up by the Gospel with comfort in Christ? Then learn we to take heed we deceive not our selves, let us not think that the holy Spirit of God is to us a Spirit of adoption, and that it is he that doth witness to us God's love in Christ, unless we have first found him to us a spirit of bondage, that he hath brought us to a sight of our sins, yea of our particular sins, and of God's wrath due unto us for our particular sins, and that in regard of them our hearts have been wounded, and that we have been terrified and affrighted in regard of our particular sins. Alas, thousands in the world content themselves with a general sight of sin, as haply when God's hand is on them in some grievous affliction, they can then say we are sinners, yea we are great and grievous sinners, God help us: and they content themselves with some light vanishing touch of conscience, causing them to send out a natural sigh or sob, as the brute beast groans under the burden, but their hearts were never truly pressed and broken with the weight and burden of one particular sin, and so they deceive themselves. We must come to this, even to have our hearts smitten and wounded, and broken, in regard of our particular sins: and if we never felt this, the comfort we frame to our selves in Christ is not the comfort of God's children. Hast thou been a lewd wicked wretch, and didst thou never yet find thyself humbled, and terrified, and affrighted with the sight of thy particular sins? Surely then Judas was nearer heaven then thou art as yet. We must everyone come to this in some measure, we must in some measure be humbled and broken for our particular sins, I say in some measure: 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. Lydia and the Jailor, Act. 16. are pregnant examples to this purpose, they being but newly converted were able to eat and drink, and to rejoice, and yet everyone must in some measure be humbled for his particular sins; and we must every one of us find the holy Spirit of God to be to us a spirit of bondage before we find him to be a Spirit of adoption: and if we have not found the holy Spirit of God a spirit of bondage, if we have not found that he hath brought us to a sight of our sins, yea of our particular sins, and that we have been terrified with a sight of them, and with an apprehension of God's wrath due to us for the same; we do but in vain imagine that the Spirit of God is to us a Spirit of adoption, and that it is he that doth witn • sse to us the love of God in Christ. And therefore this we must labor for, and never rest till we come to it, and then finding comfort in Christ, we may be sure it is the holy Spirit of God that doth comfor us, and is to us a Spirit of adoption.

But ye have not received the spirit of bond • ge to fear again: but the Spirit of adoption, &c.

In the next place observe we, the Apostle here saith, it was the Spirit of God that wrought in the believing Romans at the beginning of their conversion as a spirit of bond • ge, causing then a fear in them by the preaching of the Law of God, and it was also the Spirit of God that now wrought in them as a Spirit of adoption, working in them by the preaching of the Gospel a sense and feeling of God's love to them in Christ, persuading them that God was their father in and through Christ. Now the doctrine hence offered is this.

[Doct. 2] That it is the Spirit of God that 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. It is the Spirit of God that works humiliation by the preaching of the Law, and it is also the Spirit of God that works comfort by the preaching of the Gospel. The holy Spirit of God makes the preaching of the Law and of the Gospel to become effectual, and to have th • ir proper work and effect in the hearts and souls of men and women: and without the Spirit of God neither the Law preached hath power to bring men to a sight of their sins, and to work in them fear, terror, and amazement in the apprehension of God's wrath due to them for their sins; or the Gospel preached hath power to work in them that are humbled for their sins any sense and feeling of God's love to them in Christ, or any true saving comfort. And to this purpose is that text, Isaiah 48.17. where the Lord saith, I am the Lord thy God, which teach thee to profit, and lead thee by the way that thou shouldest go. I teach thee to thy profit & to thy comfort and unless I teach thee, thou canst not reap either profit or comfort by any teaching whatsoever. And hence it is y ^t the Lord saith, Isaiah 57.19. I create the fruit of the lips to be peace: peace unto them that are afar off, and to them that are near, saith the Lord. And to the same purpose speaks the Apostle most plainly, 1. Cor. 3.6.7. I have planted, Apollos watered, but God gave the increase. So then neither is he that planteth anything, neither he that watereth, but God that giveth the increase. Paul may plant, and Apollos water, but it is the Spirit of God alone that makes the word profitable and fruitful 2. Corin. 4.6. the Apostle saith, that by the same almighty power whereby the Lord brought light out of darkness at the first creation of all things, doth he shine in the hearts of men, to give the light of the knowledge of the glory of God in the face of Jesus Christ. It is the mighty power of God, even that power by which he brought the light out of darkness at the first creation, that makes men sauingly to apprehend, to know, and to understand the sweet comforts of the Gospel. And to these we might add many other testimonies of Scripture, clearing and confirming this truth, that it is the holy Spirit of God that works both by the Law and by the Gospel and makes both the Law and the Gospel preached to have a kindly working in the souls of men, and that it is the holy Spirit of God that works humiliation by the preaching of the Law, and that works also true and saving comfort by t • e preaching of the Gospel. And there be also reasons and grounds of this truth. As

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

[Reason. 2] 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, as having virtue in themselves, as compounds of herbs, or the like given for physic, are natural means of health; the Law and the Gospel are not instruments of that nature, but only signifying and restifying instruments: and therefore this we may resolve on as a certain truth, That it is the holy Spirit of God that makes both the Law and Gospel preached to have their kindly working in the souls of men, and that it is he alone that works humiliation by the preaching of the Law, and that works also sound and saving comfort by the preaching of the Gospel.

[Use. 1] And for use, first this may serve to arm and strengthen us against offense in regard of this, that the word of God truly and faithfully preached, hath a kindly working in some and not in others. We are not to stumble at it, in that we see where the Law and Gospel are truly opened and expounded, and rightly applied, yet there all are not wrought on, but many still continue in their hardness, and go on in their sins, and are not reformed; yea the sharpest edge of the Law is blunted on the hardness of their hearts. We must remember it is the holy Spirit of God that works both humiliation by the preaching of the Law, and that works also true and saving comfort by the preaching of the Gospel. The Spirit of God is like the wind, so compared, John. 3.8. As the wind bloweth where it listeth, so the Spirit of God worketh where it pleaseth him. And though the Preachers of the word take never so much pains, and should wish themselves with Paul, Rom. 9.3. Seuered from Christ, that men might be wrought on by their preaching, yet shall no more be wrought on, then those to whom it pleaseth the good Spirit of God to make the word powerful and effectual. Without question Christ preached most holily, and most powerfully, yet were not all wrought on that heard him: no, his disciples were not so thoroughly wrought on as they ought to have been: he often reproved them for their want of faith. And therefore we are not to stumble at it, and to think it strange, that some are wrought on by the word of God truly preached, and others still continue in their hardness and sins unreformed.

And for a second use of the point. Is it so that it is the [Use. 2] 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 man's gift in preaching, as able and sufficient to make the word preached to have a kindly working in our souls. Indeed a good gift that way is a good means, but be a man's gift never so excellent, it is but a means, and it is from the good hand of God, and power of the holy Spirit of God, that alone makes man's preaching effectual, be his gift never so excellent. And when we come to the hearing of the word of God, take we heed that we rest not on any excellency of wit, or understanding in our selves, as if we were able to conceive the word of God and to profit by it, by any strength or ability in our selves: no, no, when we go to a Sermon, pray we with David, Psal. 119.18. Lord open mine eyes, that I may see the wonders of thy Law, and the secrets of thy Gospel: Lord let thy good Spirit make thy good word both in the instructions and comforts of it, to have a kindly working in my soul. And on this ground learn we not to rest in that we conceive out of the word of God by our own heads, nor yet in that we barely conceive by the teaching of others, for so we shall have but a general notion, and a vanishing speculation of the good word of God, and that will fail us in time of trial: but let us be earnest with the Lord in prayer, that he would also inwardly teach us by his good Spirit, and that his holy Spirit would instruct us, and comfort us, and cause his good word to have the proper and kindly working in our souls: and when thou findest the word of God kindly working on thy soul, when thou findest thine hard heart hammered and humbled by the Law of God truly opened and applied, and when thou findest thy broken heart bound up, and thy weary soul refreshed, cheered up, and comforted by the preaching of the Gospel, acknowledge that to be the special work of God's holy Spirit, and • less him for it: all the praise and all the glory of that work belongs to him alone. Thou seest many others partakers of the same means that thou art, and that hear the same Sermons that thou dost, and yet still they go on in their hardness, and in their sins without any remorse or touch of conscience, and so are far from true comfort; and what art thou better then they by nature? surely nothing at all, thou art no more capable of good things of thyself then they are, thy heart was once as fast locked up against the good word of God as theirs now is, and it is the holy Spirit of God that hath opened it, and it is he that of his mere goodness and mercy hath put that difference between thee and them, and bless him for it.

Now further, in that the Apostle saith, the believing Romans had not received the spirit of bondage to fear again, but they had received the Spirit of adoption, that is, they had not the Spirit of God powerfully working in them, discovering sin to them, and making them see themselves for their sins bound over to the curse of the Law, and thereby causing fear, amazement, and trembling in them, Again, that is, as yet, and now anymore, but now they had the Spirit of God working in them as a Spirit of adoption: hence then a question may arise, namely, this.

[Quest.] Whether a child of God, one that hath the holy Spirit of God working in him as a Spirit of adoption, working in him a sense and feeling of God's love to him in Christ, may at any time again, and after that, have the Spirit of God working in him as a spirit of bondage, bringing him to a sight of his sins, and making him see himself for his sins bound over to the curse of the Law, and thereby causing in him astonishment, and fear, as he had in the beginning of his conversion, when the Spirit of God began to work on him to his conversion, or no?

[Answ.] To this I answer, No, he cannot, a child of God that hath now received the Spirit of adoption, even the Spirit of God witnessing God's love to him in Christ, can never after that have the Spirit of God working in him as a Spirit of bondage. Indeed, I grant that a child of God, one that hath now the Spirit of adoption, and feels 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, and he may feel in himself wonderful terrors, and fears, and amazement; yea he may think himself for a time no better then a reprobate, and a very cast-away: but that is not properly the working of the Spirit of God in him, but indeed that is the work of his own corruption still abiding in him. As Bradford the holy Martyr said well, Our cecitie, and blindness, and corrupt affections, do often shadow the sight of God's seed in God's children, as though they were plain reprobates, whereof it cometh, that they praying according to their sense, but not according to truth, desire of God to give them again his Spirit, as though they had lost it and he had taken it away, which thing God never doth indeed, although he make us to think so for a time. These are his words; whence it is clear, that the amazement, terrors, and fears that are in a child of God after some sin committed by him, and his thinking of himself for a time no better then a reprobate and a forlorn person, are not properly wrought in him by the holy Spirit of God, but they come from his own blindness, and from his own weakness and corruption still abiding in him. The work of the Spirit of God in a child of God at such a time is to another purpose, even to make him cry with David, Psal. 22.1. My God, my God, why hast thou forsaken me? Where we see, that David according to the sense and judgment of flesh, still felt himself forlorn, and utterly rejected of God, yet the Spirit of God had another working in him, that made him by faith to apprehend the hidden mercy of God, and to say, My God, my God: and thus it is with a child of God after some sin committed by him. And therefore though a child of God after some sin committed, may have amazement, terrors, and fears, yet those terrors and fears come not properly from the holy Spirit of God in him, but from his own corruption still abiding in him. And the Spirit of God never works in a child of God after he hath received the Spirit of adoption, as a spirit of bondage.

Now in that the Apostle here saith, the believing Romans had not received the spirit of bondage to fear again, that is, they had not now the holy Spirit of God working in them to their dejection & humiliation by the Law, as they had in former times: hence a question may arise; it might have been more fitly handled before, but I hope it will not now be unseasonable. [Quest.] I say, a question may arise, namely, Whether the holy Spirit of God do bring men to a sight of their sins, and work in them a sense and feeling of their sins, and what is due to them for their sins, only by the Law of God? and whether he do not sometimes by the light of nature, being in the full force and strength of it, not darkened, or not extinguished, bring men to a sight of their sins, and work in them a true sense and feeling of their sins, and a true touch of conscience for them, and make them to see what is due to them for their sins, or no?

[Answer.] To this I answer. That the holy Spirit of God doth sometimes by the light of nature, b • ing in the full force of it, not darkened, nor extinguished, bring men to a sight of some sins, yea of some particular sins, namely, some gross sins; as Abimelech knew by the light of nature, that the gross act of adultery was a sin, Genes. 20.9. And he works in them sometimes by the light of nature, some touch of conscience for sin, namely, some confused touch of conscience, as the heathen had sometimes some confused touch of conscience for sin, and thereupon they had a conceit and an apprehension of infernal furies that should torment men for their sins, and they gave special names to those furies, as Nemesis, Eumenides, Alecto, and such like: and they imagined that those furies should torment men for their sins after diverse manners, as some they should burn with torches, and sting some with adders, and the like: yea they had a conceit that for some foul sin committed, they should never be in quiet till they had offered some sacrifice. Thus far the heathen were able to see their sins by the glimmering light of nature. And thus sometimes the holy Spirit of God works in men a confused touch of conscience for sin by the light of nature, but the Spirit of God never brings men by the light of nature to a sight of their inward corruptions & sins, and to see the rebellions of their hearts to be sin, neither doth he ever work in men by the light of nature any sound touch of conscience for any particular sin; only by the Law of God opened and applied, doth the holy Spirit of God bring men to a sight of particular inward corruptions and sins, as Rom. 3.20. By the Law comes the knowledge of sin. And Rom. 7.7. The Apostle saith I had not known sin but by the Law. And only by the Law of God opened and rightly applied, doth the holy Spirit of God bring men to a thorough and sound touch of conscience for particular sins, as Rom. 4.15. The Law causeth wrath: the meaning is, it accuseth men for the transgression of it, and condemns them, and so makes them see themselves liable to the wrath of God, and to eternal death and damnation. And not to pass from this without some short use of it,

Let us take heed on this ground we deceive not our selves: [Use 1] we may see our sins, yea our particular sins, and we may have some touch of conscience for sin, and yet it may be the holy Spirit of God hath wrought no further on us but only by the light of nature, and so far as heathen men were sometimes wrought on. It may be we see only our particular gross sins, and we have only a confused touch of conscience for our sins: if we rest in that, we deceive our selves, let us never rest till we find that we are brought to a sight of our particular sins, yea of our inward corruptions, and that there is wrought in us a thorough and sound touch of conscience for our particular sins. That only is the work of the holy Spirit of God in men, by the Law of God opened & rightly applied.

Now further, in that the Apostle here saith, that the believing Romans had not the holy Spirit of God working in them as a Spirit of bondage, as sometimes they had, but now working in them as a Spirit of adoption; we see that the Spirit of God had not left them in their dejection, and in their amazement, and in their terror and fear which he wrought in them by the preaching of the Law, but was now working in them to their comfort, witnessing God's love to them in Christ: and hence we are given to understand thus much.

[Doct. 3] That though the holy Spirit of God do work in them that belong to God's election in the beginning of their conversion, terror, fear, and amazement in the sight of their sins, and of God's wrath due to them for the same, yet he leaves them not in that terror, and fear, and amazement, but he further works in thē to their comfort. The holy Spirit of God works terrors and fears, with which he is pleased to humble those that belong to God for a time, but as preparatives to their consolation and comfort: they are but as the needle to the thread, as the needle in sowing makes way for the thread, so do terrors and fears in them that belong to God, make way to true and sound comfort. And thus dealt the holy Spirit of God with those Jews Act. 2. he brought them by Peters Sermon to the sight of their sins, yea of that sin of crucifying Christ the Lord of life and glory, and on the sight of their sins he wrought in them terror, and fear, compunction, and pricking in their hearts, as the text saith verse. 37. yet he did not leave them, but he further wrought in them to their comfort, he made them cry out, Men and brethren what shall we do? They did not altogether despair of God's mercy, but conceived hope of remedy, and therefore desired to be instructed what they should do: and Peter further instructed them, and the holy Spirit of God fu • there wrought in them to their saving comfort. Galat. 3.24. the Apostle saith, The Law is our Schoolmaster to bring us to Christ. Now the Law only discovers to men their sins, and what they have deserved by their sins: it terrifies them with the curse, and with death and damnation due to them for their sins, and it shows no remedy how to escape them: yet the holy Spirit of God doth not here leave 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 sound comfort: he works further in them graciously, even a sight of God's mercy in Christ, and makes them fly to the throne of grace, and to seek for help, and remedy, and comfort in Christ: he leaves them not in their terror, fear, and amazement wrought in them by the Law, but he further works in them to their comfort. For why, to give the reason of this truth.

The holy Spirit of God works nothing in God's elect but sauingly, [Reason.] he works nothing in them but that which tends to their comfort and salvation: 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, and that is their comfort and salvation. The main end of preaching the word of God, is to bring God's elect to certain hope of life and of salvation, and that is driven at and effected in them by the work of the holy Spirit of God. And therefore though the holy Spirit of God do work in them that belong to God in the beginning of their conversion, terror, fear, and amazement on the sight of their sins, and of God's wrath due to them for their sins, yet he leaves them not in that terror, and fear, and amazement, but he further works in them to their comfort; and he makes the terrors and fears with which he is pleased to humble them for a time, but preparatives to their consolation and comfort.

And this in the first place discovers a manifest difference of [Use. 1] the working of the holy Spirit of God in the elect and in the reprobate. In the elect he works in the beginning of their conversion, terror, fear, and amazement on the sight of their sins, and of God's wrath due to them for their sins: yet he leaves them not in that terror and fear, but he further works in them to their comfort, and he becomes to them a Spirit of adoption. And the terrors and fears with which the Spirit of God is pleased to humble God's elect for a time, are saving terrors and fears, and the Spirit of God makes them tend to their comfort and salvation. But in the reprobate the holy Spirit of God works terrors, and fears, and amazement on the sight of their sins, and of God's wrath due to them for their sins, and then he leaves them in those terrors and fears, and so through their own corruption, those terrors and fears tend to their destruction, and are but beginnings of everlasting horror and confusion; and they bring forth in them either fearful and final desperation, as in Cain, in Saul, in Judas, and such like, or further hardness of heart. As heat doth harden iron after it hath been cast into the fire; so terrors and fears in the reprobate, on the sight of their sins, and of God's wrath due to them for their sins, do many times harden their hearts, and make them desperate in sinning against God. So different is the working of the holy Spirit of God in the elect and in the reprobate, he working terror, fear, and amazement in them both; and on the sight of their sins, and of God's wrath due to them for the same, in the one he works sauingly, but in the other to their eternal horror and confusion.

[Use. 2] 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, and amazement, on the sight of their sins, and of God's wrath due to them for the fame, yet he leaves them not in that terror, fear, and amazement, but he further works in them to their comfort? then hereupon learn to cheare up thyself, whosoever thou art, in whom the holy Spirit of God hath wrought terror, fear, and amazement on the sight of thy sins, and of God's wrath due to thee for the same, if so be the holy Spirit of God have not left thee in that case, and given thee over to utter desperation, which is the case of the reprobate, but hath begun to work in thee to thy comfort.

Yea but, alas, thou wilt say, How shall I know that? I feel my conscience terrified, [Quest.] and wonderfully affrighted with the sight of my sins, and I cannot yet take hold of any comfort, I cannot believe the promise of mercy, I would give the world, if it were mine to give, for a dram of faith, & I fear that I am a reprobate, and that the Lord will give me over to utter and final desperation. How shall I know that the holy Spirit of God hath not left me in my terror, fear, and amazement, but hath begun to work in me to my comfort?

I answer thee. Try thyself by this: [Answ.] 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 Surgeon: so doth the sense & smart of the wound of thy conscience drive thee to seek to Christ the heaven. Physician. Doth thy terror, fear, and amazement, make thee • eeke to God for mercy, pardon, and forgiveness of thy sins? Thou wilt say, I would fain seek to God, but I cannot. Dost thou indeed desire to seek to God for mercy, pardon, and forgiveness of thy sins? doth not thy terror drive thee from God, but drive thee to desire to seek to God for mercy, and is thy desire a constant desire, seconded with a careful use of all good means? doth it make thee seek to others for counsel, for comfort, and for the help of their prayers? and doth it make thee careful of the use of all good means both public and private, that thou mayest find mercy and comfort from the Lord? Then comfort thyself, thou art in the way to true comfort, and the holy Spirit of God hath not left thee in thy terror, fear, and amazement, but hath begun to work in thee to thy comfort. And though thy case for the present be grievous and painful, yet assure thyself, the Lord hath a purpose to do thee good, and thy terrors and fears are but preparatives to thy consolation and comfort. The holy Spirit of God will not leave thee in thy terror, fear, and amazement, but he will after a time be to thee a Spirit of adoption, and thou shalt after a time feel the love of God shed abroad in thy heart, sealed up by the testimony of the holy and blessed Spirit of God: and therefore be of good comfort whosoever thou art.

I might here stand to show, how God's elect come to be actually accounted God's children, namely, by adoption; and also that the Spirit of God is to God's children a Spirit of adoption, witnessing God's love to them in Christ; but of those things we shall speak more fitly in the next verse: only one thing I will note briefly. In that the Apostle saith, the believing Romans had received the Spirit of adoption, that is, they had the Spirit of God working in them a sense and feeling of God's love to them in Christ. Hence it is evident and clear,

[Doct. 4] That the sense and feeling of God's special love in Christ comes from the work of the holy Spirit of God: 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 saith, The love of God is shed abroad in our hearts by the holy Ghost which is given to us. Ephes. 1.13. he saith, the Ephesians believing the Gospel, they were sealed with the holy Spirit of promise. The holy Spirit of God did seal up in their hearts the comforts and promises of the Gospel, the love of God in Christ made known and promised in the Gospel. It was the holy Spirit of God that did seal up to them, and gave them a true sense and feeling of it: for why, not to enlarge the point.

[Reason.] It is the holy Spirit of God that knits God's elect to Christ, and makes them one with him, in whom alone they are beloved of God: and though they be loved of God in Christ from all eternity, yet till they be actually knit to Christ by the bond of his Spirit, they cannot possibly have any sense or feeling of that love of God; 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.

[Use.] And for the use of this, it makes known to us that thousands in the world deceive themselves touching the apprehension and feeling of God's love. Many brag of it, that God loves them, and that they find and feel God's love to them in Christ, they doubt not of it, and yet alas they do but flatter themselves, they have nothing in them but a mere presumption and a blind conceit, they are ignorant persons, 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: and they deceive their own souls in a matter of special weight and consequence. 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, and none can have that, but only such men or women as have it from the working of the holy Spirit of God. And therefore let us take heed we do not thus deceive our selves; and on this ground of truth there is comfort for all them whosoever they be, that find and feel the holy Spirit of God working in them in special manner, though as yet they have not a sense and feeling of God's love to them in Christ, which they would fain have, and desire above all things in the world: for so the case my be, and is with some. Dost thou feel the holy Spirit of God working in thee in special manner, an hatred of all sin, a purpose to please God in all things, and a true fear of God? comfort thyself, the holy Spirit of God is now to thee a Spirit of life and power, and assuredly he will be to thee in time a Spirit of comfort, filling thy hearr with joy in believing, and will certainly in the end work in thee a lively sense and feeling of God's love to thee in Christ; fear it not, and let it be thy comfort.

Come we now to the effect that the Spirit of adoption wrought in the Apostle himself and in the believing Romans, in these words, Whereby we cry Abba, Father. The effect we see in general was inuocatiō, prayer, & calling on the name of the Lord: Ye have received the Spirit of adoption whereby we cry Abba, Father. Now the conclusion hence offered is this.

That invocation, prayer, and calling on the name of [Doct. 5] the Lord, is a certain fruit and effect caused by the holy Spirit of God, even by the Spirit of adoption. 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, and by that Spirit they have their mouths opened in prayer, and in calling on the name of the Lord. The Spirit of adoption causeth invocation, and prayer, and calling on the name of the Lord. And to this purpose we find. 1. Cor. 1.2. the Apostle joins together, Sanctified in Christ Jesus, and calling on the name of the Lord. Such as are sanctified by the Spirit of Christ, and have the sanctifying Spirit of Christ in them, who doubtless doth 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 Jerusalem, the Spirit of grace and of compassion or deprecation. Verse 26. of this Chapter, the Apostle saith, The Spirit maketh requests for us, with sighs which cannot be expressed, that is, the Spirit of God stirs up and frames such desires in us, by which we pray to God. Galat. 4.6. the Apostle speaks expressly to this purpose, Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, which crieth Abba father. Act. 9.14. it is made a note of the people of God, even such as did profess the name of Christ, and did belong to Christ, and were the children of God, that they called on the name of the Lord. And these testimonies do sufficiently clear and confirm the truth of the point in hand, that invocation, and prayer, and calling on the name of the Lord, is a certain fruit caused by the holy Spirit of God, even by the Spirit of adoption: that such as have the Spirit of adoption, their hearts are by that Spirit stirred up to pray to God, and by that Spirit they have their mouths opened in prayer, and in calling on the name of the Lord. And the Spirit of adoption doth certainly cause inuocarion, prayer, and calling on the name of the Lord: for why? the reason and ground of it is this; [Reason.] The Spirit of adoption, the Spirit of God witnessing God's love in Christ, doth assure men or women that God is reconciled to them, and of an enemy become a friend to them, and that now they may freely speak to him as one friend to another, & that he is now as ready to hear them, as a father to hear his own dear children: and 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, and from him they may have supply of all their wants; and so he stirs up in them a readiness and willingness to go to God in prayer: he undoubtedly stirs up their hearts to pray to God, and he opens their mouths in prayer and in calling on the name of the Lord.

Now then for use of this, first this truth may serve as a [Use 1] ground of trial, and of discerning whether we have the Spirit of adoption or no, and whether we be the adopted sons and daughters of God or no. Dost thou find this blessed fruit of the Spirit wrought in thee? dost thou find thine heart stirred up to pray to God, and thy mouth opened in prayer and calling on the name of the Lord on every occasion? when thou art to use the holy things and the ordinances of God, art thou stirred up to seek to God for a blessing on them? when thou art to use the cratures of God, meat, drink, and apparel, or thine house or lands, art thon stirred up to sanctify them by prayer, as 1. Tim. 4.5. Every creature of God is good, and nothing ought to be refused, if it be received with thanksgiving, for it is sanctified by the word of God and prayer. In the time of thy wants either of body or soul, and especially in regard of the wants of thy soul, art thou moved to go to God by prayer, howsoever thou dost use all good means for the supply of them, yet thou art stirred up to seek to God by prayer, especially for the supply of them? Surely then thou hast the Spirit of adoption and that is an infallible note and evidence that thou art an adopted son or daughter of God. But on the other side, dost thou find that thou hast no mind to call on the name of the Lord? dost thou rush on holy things, and the ordinances of God without seeking to God for a blessing on them? dost thou fall to thy meat and drink, and use thy apparel, and house and land, and art not stirred up to go to God by prayer, that he would sanctify and bless them to thee, or if thou dost, it is but for form and fashion? when the hand of God is on thee by sickness or any distress, canst thou not then call on the name of the Lord, but thou sendest to the Church to be prayed for (which I speak not against, the best have need of the prayers of others) but art thou like the foolish virgins Mat. 25.3. hast thou no oil in thy lamp? hast thou no ability at all to pray for thyself at any time? deceive not thyself, thou hast not the Spirit of adoption, thou hast no evidence to the comfort of thine own soul, that thou art an adopted son or daughter of God: where there is no calling on God by prayer, certainly there is no Spirit of grace, no Spirit of adoption, no Spirit of God witnessing God's love in Christ. Psal. 14.4. it is a note of an hypocrite and wicked man, Not to call on God, and therefore do not sooth up thyself in a conceit, that thou art a child of God, if thou find not that the Spirit of God hath wrought in thee this blessed fruit, invocation, prayer, and calling on the name of the Lord.

[Use 2] And for a second use is it so that the Spirit of adoptiō doth certainly cause invocation, prayer, and calling on the name of the Lord? then here is matter of comfort for thee, whosoever thou art that hast thine heart stirred up to pray to God, & thy mouth opened in invocation, prayer, and calling on the name of the Lord on every occasion. Hast thou the Spirit of prayer and invocation? certainly then thou hast the Spirit of adoption. Hast thou the gift of prayer, and not to utter words of prayer only, (for that an hypocrite may do,) but to pour out thine heart to the Lord, and to lift up thy prayers unto him? Hast thou that gift in any measure? (for all have it not in like measure, but some in a greater measure some in less.) Hast thou that gift in any measure, and hast thou a willingness to pray to God on every occasion? yea canst thou but sigh and groan to God as occasion is offered? Then comfort thyself, that is a sure note and evidence to thee, that thou art an adopted son or daughter of God, and that God is thy father, and he hath set his own stamp and seal on thee, and marked thee out for one of his own, and he will hear and fulfill thy desire, Psal. 145.19. Yea so soon as a holy desire is stirred up in thine heart by his good Spirit, he will hear and answer thee. Isai. 65.24. Before they call I will answer. And that may be a matter of sweet comfort to thee.

Now it is not to be passed by without observation, that the Apostle hear changeth the term, and saith, We: hereby we cry, Abba, Father: he saith not, ye have received the Spirit of adoption, whereby ye cry Abba, Father: but whereby we, that is, I, and you, and all true believers, cry Abba, Father. The Spirit of adoption stirs up and causeth me, and you, and all true believers, to call on the name of the Lord.

Now hence note we, that the Spirit of adoption causeth all [Doct. 6] and everyone of God's children to call on the name of the Lord. Everyone that hath the Spirit of adoption, hath his heart stirred up by that Spirit to pray to the Lord, and by that Spirit he hath his mouth opened in invocation, and prayer, and calling on the name of the Lord. Every child of God, everyone that hath the Spirit of grace, hath also the Spirit of prayer in some measure. Some indeed have it in a greater measure, and some in a lesser, but everyone of God's children have it in some measure: that place of Zach 12.10. proves it; the Lord there promiseth indefinitely, that he would pour on the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of compassion. And verse 27. of this Chapter, the Apostle puts it down indefinitely, that the Spirit makes request for the Saints according to the will of God. The Spirit of God stirs up the heart of everyone that is a Saint, of every child of God, to make requests and supplications to the Lord. And why?

The Spirit of adoption is one and the same in all God's children, they are all one body, [Reason.] and they have one and the same spirit. Ephes. 4.4. There is one body and one Spirit, and that Spirit hath one and the same kind of working in them all, and brings forth the same effect in all and everyone of God's children, even this particular effect of invocation, prayer, and calling on the name of the Lord, though in different degrees.

And this I note in a word, [Use.] as a ground of comfort to God's children: it may comfort them in regard of their weakness in prayer. Haply they are weak, they are notable so well to pray for themselves, and they pray for others very weakly: it may be they are under the hand of God in sickness, and they cannot so well pray for themselves in regard of the strength of their present anguish and pain: well let them then call to mind and remember, that the Spirit of adoption and grace is a Spirit of prayer in other of God's children; and he causeth that effect of invocation and prayer in other of the children of God.

But what is that to me, thou wilt say?

[Object.] Yes surely, it makes much for thy comfort: thine own heart can witness with thee, [Answ.] no doubt, that thou hast been stirred up by the Spirit of adoption and grace to pray for others as for thyself, in time of their weakness and sickness, and assure thyself, others that are God's children are now stirred up by the same Spirit to pray for thee, and thou hast part in the prayers of God's children that are many miles distant from thee, and though they neither see not hear of thy particular distress: indeed those that see or hear of thy particular weakness are more affected with it, and pray for thee more particularly. Yea know to thy comfort, that thou hast the benefit of the holy prayers of all God's children throughout the whole world, and thou farest the better for the prayers of those that never saw thee. The Spirit of adoption and grace that is in thee is also in them, and that Spirit stirs up their hearts to pray not only for themselves, but also for all their fellow members, and especially for such as are distressed; and so undoubtedly thou hast the benefit, and thou hast the comfort from the prayers of all God's children wheresoever they be: think on that to thy comfort, and so I pass from that briefly. Now touching this effect of invocation, prayer, and calling on the name of the Lord, caused in the Apostle, and in the believing Romans in particular, the Apostle saith, the Spirit of God caused him and them to cry Abba, Father: where first we see, that their invocation, prayer, and calling on the name of the Lord, caused by the Spirit of adoption and grace, was a crying, it was earnest, and fervent: and hence follows this conclusion.

[Doct. 7] That true prayer is a crying to God: prayer sent out from the Spirit of adoption, is earnest and fervent, it is sent out with fervency of spirit, and with earnestness of inward affection: and such as pray to God as they ought, they pray with fervency, and with inward intention of the heart. And hence it is that prayer is compared to sacrifice, Psal. 119.108. 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 up of mine hands as an evening sacrifice. To note to us, that true prayer ought to be offered up as it were by fire, and ought to proceed from a fervent heart, from the heat of the heart, that it may be a sweet savor in the nostrils of the Lord. And therefore the prayers of the Saints are called sweet odors. Reve. 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: & a pouring out of the heart, Psal. 42.4. When I remembered these things, I poured out my very heart. And this qualification of prayer is commended to us, I am. 5.16. The prayer of a righteous man availeth much, if it be fervent: and further confirmed by the example of Elias in the next verse, that Elias prayed earnestly that it might not rain, and it rained not on the earth for three years and six months: and by the example of Christ, Heb. 5.7. where it is said, that in the days of his flesh he did offer up prayers and supplications, with strong crying and tears, unto him that was able to save him from death. And many other examples might be brought to this purpose.

Now the reasons of it, that true prayer is and ought to be fervent, and ought to be sent out with earnestness of inward affection, are these.

First, true prayer is rather a travel of the heart then a labor [Reason. 1] of the lips: it ought to be with a feeling of our wants, and with an earnest desire after grace, and after good things we stand in need of and pray for, as Psal. 143.6. David saith, My soul desireth after thee as the thirsty land: and Mark. 11.24. Whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you.

And again, the Lord hath enjoined us to fear, love, and [Reason. 2] serve him with all our heart, soul, and strength; and he requires vehemency and fervency in all good duties, both towards his holy Majesty and towards men. Now prayer is an excellent part of the service of God, and therefore doubtless the conclusion stands firm on these grounds, that true prayer is and ought to be sent out with fervency of spirit, and with earnestness of inward affection; and that such as pray to God as they ought, they pray with fervency, and with inward intention of heart. And before we come to the use of this, know we, that fervency of spirit in prayer is to be expressed by outward signs and gestures of the body, as by shedding of tears, as Hannah did, 1. Sam. 1.10. and as Hezekiah did, 2. King. 20.3. and by lowdnesse of voice, as Psal. 77.1. My voice came to God when I cried. And Jonah saith, Ion. 2.2. he cried in his affliction. And it is said of Stephen, Act. 7.60. that he cried with a loud voice, and said, Lord lay not this sin to their charge: and by bowing the head, and casting down of the body; by lifting up the hands and eyes towards heaven. Yet so, as these signs and gestures be void of hypocrisy: we are not to shed feigned tears, and in using of them, we are to take heed of a wrong persuasion of God, as to think that God cannot hear unless we cry aloud, as Baals Priests did. 1. King. 18.28. And withal know, that those signs and gestures are not of absolute necessity always necessary, as if prayer could not be fervent without them; for the body may be exceedingly weak through age or extremity of sickness, the senses decayed or the speech taken away, and yet even then there may be fervent prayer offered up to God in the secret lifting up of the heart. Exod. 14. we read not of any word Moses spake, his tongue was silent, and yet without question he was earnest and fervent in prayer to God in the secret of his heart: and therefore the Lord said to him, verse 15. Why criest thou? And therefore outward signs and gestures of the body are not always necessary: yet out of the case of extreme weakness and sickness, or the like hindrance, fervency of spirit in prayer is to be expressed by outward signs and gestures of the body.

[Use 1] 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, and such like, are no true prayers: those prayers are only pattered over as a stinted and set task, they are not uttered with any inward affection of heart, and so they came not from the Spirit of adoption and grace; and they are but lip labor, and abhominable in the sight of God. I leave them, and for use to our selves.

Is it so that true prayer is and ought to be sent out with [Use 2] fervency of spirit, with earnestness of inward affection, and that such as pray as they ought, they pray with fervency, and with inward intention of heart? What may we then think of the prayers that are uttered by many in the world, even the prayers that men and women utter heavily and drowsily, sluggishly and coldly, only for form and fashion: prayers that are said by many, for so themselves speak, they say their prayers morning and evening, and ye may believe them, their mouths only say prayers, their hearts pray not; they pray not with any due reverence of the great and glorious Majesty of God, with any sound feeling of their own wants, or with any fervent desire of their hearts: what may we think of such prayers? are such prayers true prayets and pleasing to God? No, no, they are but lip labor, and indeed lost labor; yea hateful and displeasing to God. Consider with thyself, wouldst thou make petition to a great man, or to a king, for anything thou wouldst have him to grant thee, heavily, drowsily, and carelessly? Surely no, if thou have any understanding thou wouldst not. How then darest thou offer to God the King of kings and mighty Lord of heaven and earth, an heavy, sluggish, drowsy, and formal prayer? dost thou think to obtain any good thing at the hands of God by such a prayer? by a prayer uttered it may be in thy bed half sleeping and half waking? dost thou think to obtain any good by such a prayer? No, no, assure thyself the Lord will return thy prayet so uttered as dung on thine own face: it is abhominable in his sight. As the prayer of faith uttered with fervency of spirit is of excellent use, and great force to bring down many blessings from the Lord, I am. 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. Therefore take heed that thou do not so perform this holy service, labor thou to be fervent in prayer, and to put up thy suites and supplications to the Lord with earnest intention of heart: and to that purpose consider with thyself before whom thou dost present thyself in prayer, namely before the great and glorious majesty of the Lord, before whom the Angels cover their faces, Isai. 6.2. and labor to have thine heart affected with the want of those good things thou prayest for; and withal consider that thy prayer offered up coldly and carelessly is turned to sin, and the Lord may justly repel it, and send it back with a curse in steed of a blessing: and so labor to have thine heart roused and quickened up to perform this duty with fervency of Spirit: and so doing thou shalt find prayer an excellent means of much good to thy soul, and a means to bring down many blessings and good things from the Lord on thee: and thou crying Abba, Father, the Lord will show himself a gracious and loving Father unto thee in Christ.

Now before we leave this point, some doubts that may arise and may be propounded on occasion of it, as first, it being so that true prayer is and ought to be earnest and fervent, and sent out from the inward intention of the heart; hereupon haply a doubt may arise in the heart of a child of God: whether he do pray truly and as he ought to do, [Quest.] in regard of the deadness and dullness sometimes creeping on him in the holy exercise of prayer. Alas, will a poor child of God say, when I set on the holy exercise of prayer, and endeavor to call on the name of the Lord, I find in myself many times a marvelous deadness and dullness, and many bythoughts cast into my mind, and therefore I make question whether I pray as I ought, and whether the prayers that I make be pleasing to God or no? [Answer.] For satisfying of this doubt, and removal of this scruple, consider with thyself whosoever thou art, dost thou in the entrance on the holy exercise of prayer, when thou art to enter on it, dost thou meditate and think on the great and glorious majesty of the Lord, and endeavor to set thyself as before him, and as in his sight and presence, with all due reverence of his greatness and glory? And whē thou art in the performance of that holy duty, finding deadness and dullness creeping on thee, & by-thoughts cast into thy mind, dost thou then strive against them, art thou displeased with them, are they a burden to thee, and dost thou sigh and groan under the burden of them, and labor and strive to lift up thy heart and soul to the Lord? Comfort thyself, even thy poor and weak prayers, so offered up to God, are true and hearty prayers, and they are well pleasing to God, Isai. 38.14 Hezekiah saith, that in his prayer He chattered like a crane or a swallow, he mourned as a dove: he was so oppressed with grief, as that his prayer was like the chattering of a crane or mourning of a dove, he was not able to utter a perfect sentence, but as it were to stammer out a prayer, and yet the Lord was pleased with it, and the Lord heard his p • air. And so doubtless though deadness and dullness sometimes creep on thee in prayer, and by-thoughts be cast into thy mind, yet if thou purpose and resolve against them, and strive against them, and look for the perfection of thy prayers in Christ, assuredly thy prayers are earnest and fervent, they are true and hearty, and the Lord accepts of them as pleasing to him through Christ: and let that be thy comfort in the first place.

Secondly, [Quest.] 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: whether a man may pray truly and as he ought, in using a set form of prayer, in using a prayer composed and made by others, or no? To this I answer, [Answer.] that no doubt he may, a man that useth a set form of prayer, a prayer composed and made by others, may pray truly and as he ought: for why, in a set form of prayer used, a man's heart may go with his mouth, he may be inwardly touched and stirred up to pray, and have a true feeling of the want of things so prayed for: and he may use petitions put down in a set form of prayer, being agreeable to the word of God, with fervency and with earnest intention of his heart: and so doing doubtless he prays truly and as he ought to pray. As a child that hath words put into his mouth, and is taught how to ask good things at his fathers hands, may as truly ask those good things, and be as earnest in craving and crying for them, as he that calls and cries for the same good things out of his own wit and invention: so certainly a child of God may in a set form of prayer as truly pray, and as earnestly crave good things at the hands of God his heavenly father, as in a conceived prayer, craving the same things, and using the same words and petitions. Oh but say they, some set form of prayer is a stinting and limiting of the Spirit. [Object.] I answer: it is not so, they that so think are deceived, to such as want memory, [Answ.] utterance, and other gifts of grace needful to the conceiving of a prayer, set form of prayer is a necessary help to their weak gifts both of heart and tongue: and therefore their hearts being rightly prepared to pray, [Object.] they may use a set form of prayer. But they will say, it is a stinting of the Spirit in those that have the gift of conceiving prayer. [Answ.] I answer again; 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 himself enjoined a stinting of the Spirit, which to think were blasphemy. Read Numb. 6.23.24.25.26. the Lord there enjoined the priests a set form of prayer in blessing the people publicly. And Psal. 92. was a set prayer appointed for the Sabbath, the title shows it, A Psalm or song for the Sabbath. Indeed such as have the gift of prayer, are not bound at all times to use set forms of prayer in public or private. And let not any one take liberty to use a set form of prayer at all times, for that cannot at all times express his particular wants. And if a man be suddenly pressed by any calamity, or by any sin pressing the conscience, and be not able to conceive a prayer, let him then in such a case rather go to the Lord with sighing and groaning, even with sighs and groans that he cannot express in words as verse 26. then betake himself to a set form of prayer, which it may be makes no mention of the special grace he stands in need of.

In the next place observe we, the Apostle here saith, invocation, and prayer, and calling on the name of the Lord, caused in himself and in the believing Romans by the Spirit of God, was a crying to God earnest and fervent, and it was a crying, Abba, Father, it was with a childlike boldness and confidence, it is a calling on God as a gracious and loving father in Christ. Now hence follows this conclusion.

That true prayer is and ought to be with an holy boldness [Doct. 8] and confidence: such as pray to the Lord as they ought, they pray with an holy boldness and confidence, joined with reverence and fear, and they come to the Lord in prayer with assurance to be heard, submitting their wills to God's will, for the time and manner of granting their requests. And this is commended to us, Mark. 11.24. Whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. Mat. 21.22. Whatsoever ye shall ask in prayer, if ye believe ye shall receive it. I am. 1.6. If any lack wisdom let him ask of God, but saith he, let him ask in faith and waver not. Psal. 55.22. saith David Cast thy burden or gift upon the Lord, that is, that which thou wouldest that God should give to thee, cast it on the Lord, and rest on him in confidence and assurance for the granting of it: for why, the reason and ground of this truth is this.

Prayer is a special fruit of faith; and as one saith well, [Reason.] it is the first child and most honorable effect of faith: faith must go before, and prayer must follow after, and therefore doubtless prayer must be with an holy boldness and confidence, and they that pray to the Lord as they ought, they pray with boldness and with assurance to be heard. And yet that we mistake it not, know that true boldness and confidence in prayer must be grounded not on anything in our selves, or any creature in heaven or earth, but only on the promise of God, and the mediation and intercession of Christ. We must be bold and confident in prayer, resting only on the promise of God, and believe that God will grant us the good things we pray for, according to his promise, and as he hath promised them to us, and resting also on the mediation of Christ, and 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 heard.

[Object.] But against assurance in prayer some object, that God many times hath heard and doth hear unbelievers, Psal. 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; and gives many particular instances to that purpose: and therefore faith in prayer seems not to be necessary.

[Answ.] To this I answer; that God doth sometimes hear the groans and cries of unbelievers, not because their prayers please him, but for the execution of his justice and judgment on them that wrong them. God doth sometimes hears the cries of unbelievers regarding their cause, namely, their wrongs and oppressions, not their persons or prayers. And this the Lord doth, both to set out the riches of his mercy, that reacheth so far as to unbelievers, as he suffers the Sun to shine, and the rain to fall, on the just and on the unjust, Mat. 5.45. and also to stir up true believers to seek to him in the prayer of faith, in that they see that even the prayers and tears of the wicked are not fruitless and without effect. And so still it remains a truth, that true prayer is and ought to be with an holy boldness and confidence; and such as pray as they ought, they pray with an holy boldness [Use 1] and confidence, and with assurance to be heard.

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; they cannot go to the Lord with any holy boldness and confidence, or with any assurance to be heard: but I will not further stand on that.

[Use 2] 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, and with assurance to be heard. When thou that art a child of God goest to the Lord in prayer, and powrest out thine heart before the Lord for good things thou standest in need of, labor to believe that thou shalt have those good things granted to thee, give the Lord that honor to trust him on his word, thou canst not give him greater honor then to trust him on his word and promise: and therefore labor to bring thine heart in prayer to rest on the word and promise of God, call to mind and remember the sweet promises the Lord hath made to his children, and that he is faithful and true in performing his word and promise: he is able to perform it, and he is most willing to make it good to his children; yea remember, that he sometimes hears the cries of unbelievers that have no promise made to them, and will he then reject the cries and prayers of his children, to whom he hath promised mercy, their prayers being offered up in faith and in the mediation of Christ? Doubtless he will not. Yea but thou wilt say, I am in trouble and distress, [Object.] and I have often made my humble suite and supplication to the Lord, for ease, comfort, refreshing, and deliverance, but as yet I find none, the Lord seems to hide his face from me: and as the Prophet complains, Lamen. 3.8. When I cry and shout, he shutteth out my prayer: I fear the Lord is angry with me. Oh take heed of this impatiency, give the Lord this honor, [Answ.] to wait on him; 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, and deliverance to his children, but also in believing them in regard of the circumstance of time for the accomplishment of them, that the Lord in his appointed time will make good his promise to thee. Habac. 2.3. The vision is for an appointed time, but at the last it shall speak and not lie. And Isai 28.16. He that believeth shall not make hast. If we had hearts to trust God in prayer to wait on him, oh what good should we find by it! prove the Lord herein, as he saith in another case, Malac. 3.10. and see if he will not pour out blessings on thee without measure. 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. Therefore learn we to go to the Lord in prayer with holy boldness and confidence, resting on the promise of God, and on the mediation of Christ, and we shall find a plentiful blessing from the Lord on our bodies and on our souls. There is yet further matter offered from these words, Whereby we cry, Abba, Father: and it is further to be observed, that the Apostle here saith, the Spirit of adoption caused him and the believing Romans to cry Abba, Father: even to call on him who was their Father in Christ, and on him alone. And hence it is clear, I will but note it in a word.

[Doct. 9] That the Spirit of adoption causeth men to pray to God their Father in Christ, and to him alone, and to none other. The holy Spirit of God directs us to pray to God alone, and to none other in heaven or earth: for why,

God alone is able to hear, to understand, and to help them that pray to him, [Reason.] and he alone knows their hearts. Act. 1.24. Thou Lord which knowest the hearts of all men. Yea he alone knows whether the heart pray or no. And prayer is sometimes suspirium cordis, but a sigh or groan of the heart. 1. Sam. 1.13. it is said, that Hannah spake in her heart when she prayed. And Rom. 10.14. it is the rule of the Apostle, that invocation and faith are ever to go together, How shall they call on him in whom they have not believed? Now in God alone must we believe, and therefore to him alone must we pray. And doubtless God's children are ever taught and stirred up by the holy Spirit of God to pray to God alone, and to none other, according to his own commandment. Psal. 50.15. Call on me in the day of trouble, so will I deliver thee, and thou shalt glorify me. [Use.]

This serves to check and reprove the prayers taught and practiced by the Papists, to Angels and Saints departed. 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, and a spirit contradicting the Spirit of God, even from the spirit of Antichrist. And it is but a shift of the Papists, by which they seek to elude and put off our argument from this place, and that Matth. 6.9. where Christ teacheth us to pray, Our father: we reasoning thus, we are taught to cry Abba, Father, and to call on God our Father only; and therefore not on Angels and Saints departed.

Why say the Papists, this is no good argument, [Object.] for if this be good, we are taught to call on God our Father only, therefore not on Angels or Saints departed; then this also will stand good, we are taught to call on God the Father only, therefore not on God the Son, nor on God the holy Ghost. A mere shift easily answered. [Answ.] The word Father in the Scripture is taken two ways, personally, and essentially. Personally, for the first person in Trinity, when it stands in relation to Christ, as Coloss. 1.3. We give thanks to God even the Father of our Lord Jesus Christ. But when it stands in relation to us, as when we are taught to say our Father, it is taken essentially, and we are to understand by the word Father, the Father, Son, and holy Ghost, even the three persons subsisting in the same Godhead and divine nature. And therefore our adversaries do but cavil, in seeking to put off our argument from this and that other place, Matth. 6.9. I leave them and proceed.

In that the Apostle here useth an Hebrew or Syriac word, Abba, and that word is kept and retained in our English translation, is no sufficient warrant that the service of God may or ought to be in a strange tongue, as the Papists falsely affirm: for the word Abba, and the word Amen, and such like, are become common, and familiar, and easy to be understood. But touching these words, 〈 in non-Latin alphabet 〉 , or Abba, Father, the one an Hebrew or Syriac word, and the other a Greek or English word: we may hence gather, which I will but note in a word,

That God is the father both of the Jews and Gentiles, [Doct. 10] even of all, of what nation or country soever they be, that truly believe in Christ, and are partakers of the grace of adoption: there is neither Jew not Grecian, but all are one in Christ Jesus, Galat. 3.28.

Which may comfort us that are of the Gentiles; the time was when the Jews were only accounted the Church and people of God, [Use.] and his chief treasure, Exodus 19.5. and to them only did belong the adoption, and the glory, and the Couenants, and the giving of the Law, and the service of God, and the promises, Rom. 9.4. All other nations, and people were passed by and refused, but the partition wall is taken down, and now all that truly believe in Christ, of what nation or country soever they be, are accounted the children of God, and may call God Father. I will not further stand on that.

The doubling of the word, Abba, Father, as I shown, signifies vehemency, as if the Apostle had said, The Spirit of adoptiō causeth us to cry, Father, Father, so that here we see God's children are stirred up by the Spirit of adoption to be instant and importunate with the Lord in prayer, and to cry to him, Father, Father: the point hence is this.

[Doct. 11] 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, but we must still solicit him, and still go to him with I pray thee holy Father, good Father I beseech thee gracious Father, and the like: we must pray for the same needful good things we crave at the hands of God again and again, till the Lord answer us graciously, hear our prayers, and 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 Jesus Christ's sake, and for the love of the Spirit, that ye would strive with me by prayers to God for me. And this the Lord Jesus hath taught us, by the example of a man that comes to borrow bread of his friend at midnight, Luke. 11.8. I say to you, though he would not arise and give him because he is his friend, yet doubtless because of his importunity: and then be subjoins verse. 9. I say to you, ask and it shall be given you, and not only ask but seek, neither there rest, but knock, and it shall be opened unto you. And this also he hath taught us by the parable of the widow and the wicked Judge, who feared not God, nor reverenced man, Luk. 18.1. but the widow so troubled and wearied him with her cries and importunity, as she wrested her suite from him. And so ought we in an holy manner to be importunate with the Lord, in our suites and supplications we put up to his holy Majesty. Thus did good Jacob, Genes. 32.26. he wrestled with the Lord in prayer, and he gave the Lord no rest till he had given him a blessing. And thus we read of Daniel, Dan. 9.18.19. O my God (saith he) incline thine ear and hear: open thine eyes and behold our desolations, and the city whereupon thy Name is called: for we do not present our supplications before thee for our own righteousness, but for thy great tender mercies. O Lord hear, O Lord forgive, O Lord consider, and do it: defer not for thine own sake, O my God. See how instant and how importunate he was with the Lord, he would as it were take no denial at the hands of God. These examples are for our imitation; we are thus to be importunate suitors to the Lord, and to seek to him in prayer, with an holy instancie and importunity: for why,

We are in prayer to manifest and show forth our hearty [Reason 1] d • sire of the good things we pray for, that indeed we heartily desire them, and that we esteem them as things most profitable and good for us.

And again, we are in prayer to manifest our patient dependence [Reason 2] on the good pleasure of the Lord, that we take not on us to prescribe when the Lord shall hear and grant our requests, but that in patience we depend on him for the granting and giving of the good things we crave at his hands. And therefore our lawful requests made to the Lord being not yet granted, we must still plie the Lord with our suites and supplications, and still solicit and importune his holy majesty with an holy instancie and importunity in prayer, and as it were give the Lord no rest till he please to answer us in mercy, and to grant our requests.

[Use. 1] 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. 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 suites and supplications, but cease further to call on him, and even secretly shrink from him, and say in their hearts as that wicked Prince did, 2. King. 6.33. Should I attend on the Lord any longer? And that thus it is with many, their practice shows it. Let them be under the hand of God in any distress in their bodies, goods, or children, and what do they? It may be once or twice call on the Lord themselves, and desire others to pray for them, but if comfort or deliverance come not just in the hour they would have it, do they still plie the Lord with their suites? are they importunate suitors? No, no such matter, they leave off seeking to the Lord, and they fly to the devil, they seek to him by unlawful means, and they seek help from the devils instruments, from witches and wizards: which course and dealing of theirs is most wicked, devilish and abhominable.

[Use. 2] 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: and if our lawful suites be not granted after many times calling on the name of the Lord, yet let us still plie the Lord with our suits and supplications, let us still be instant with the Lord in prayer, with an holy instancie and importunity. And consider with thyself, if the Lord defer to grant thy requests after many times calling on him, and after thy crying while thy throat is dry, & thine eyes fail whiles thou waitest for God, Psal. 69.3. yet if the Lord give thee an heart still to seek to him, and still in patience to sue to him, that is a more excellent gift, and a greater mercy then the thing thou suest for.

And again, consider that the Lord many times defers to grant the requests of his children for special good reasons: as hereby to try their hope, and to exercise their faith, to see whether they will still hope in him, and still depend on his goodness, even when he seems to hide his face from them. Thus dealt the Lord Jesus with the Canaanitish woman, Matth. 15.22. she came to him and cried, saying, Have mercy on me O Lord, the Son of David, my daughter is miserably vexed with a devil: he answered her not a word, he made as though he heard not: his disciples came to him and they besought him that he would send her away, for she crieth after us: he cut them up with a short answer, and told them, He was not sent but to the lost sheep of the house of Israel: yet the woman would not so leave off suing to him, but she came and worshipped him, and said, Lord help me: he gave her yet another repulse, and that a bitter one, he called her whelp or dog, It is not good to take the children's bread and to cast it to whelps: yet for all this she would not be driven from him, but still followed him and said, Truth Lord, yet indeed the whelps eat of the crumbs which fall from their masters table. And then saith the text, he answered her, and said to her, O woman, great is thy faith, be it to thee as thou desirest.

Again, the Lord sometimes defers to grant the lawful requests of his children for the good things they crave at his hands, that when those good things are given, they may be more welcome and more esteemed of, and not regarded as things of course. And further, the Lord sometimes defers to grant the requests of his children, to stir them up to be more earnest with him in prayer. Thus he dealt with Moses, Exod. 32. his purpose was to spare his people and not to destroy them, yet when Moses prayed to him for the sparing of them, he said to him verse 10. Let me alone, that my wrath may wax hot against them, for I will consume them: but I will make of thee a mighty people. This was to stir up Moses to be more earnest with him in prayer for the safety of the people, as he was verse 11. O Lord (saith he) why doth thy wrath wax hot against thy people which thou hast brought out of Egypt with power and with a mighty hand? Therefore if our lawful requests be not granted after many times calling on the Lord, let us remember it is either for the trial of our hope, and dependence on the Lord, or the exercise of our faith, or to make good things when they come more welcome; or to enflame our affections, and to make us more earnest in prayer with him. And if the Lord give us hearts still to persevere in prayer, and still in patience to sue to the Lord, it is a more excellent gift then the thing we sue for. Let us still be instant and earnest with the Lord, and still follow him, and plie him with our holy suites and supplications, and doubtless in his appointed time he will hear us, and grant our requests, and give us the good things we crave at his hands, or things proportionable, even those things that shall be most for his glory and our comfort.

COme we now to Verse 16. The same Spirit beareth witness with our spirit, that we are the children of God. Our Apostle in the verse foregoing (as I 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 property of that Spirit that is working in them, with particular instance, first in the believing Romans, that the believing Romans had received the Spirit of adoption, the Spirit of God working in them as a Spirit of adoption, and therefore they were the children of God. And he further sets out the Spirit of adoption by the effect of it, as that it cause in himself and in them, invocation, prayer, and calling on the name of the Lord, that is, a crying, Abba, Father. And that which in order of nature goes before it, as namely, the witness and testimony of the Spirit of God with our spirit that we are the children of God. For unless the holy Spirit of God witness God's love to us in Christ, and that we are reconciled to God in and through him, and that God is indeed our gracious Father in Christ, and hath made us his children, we dare not draw near to his holy Majesty, nor crave any good thing at his hands. And this witness of the Spirit of God, is the ground of confidence and holy boldness in prayer.

In this verse considered by it self, we have two general things laid down before us. First certain witnesses. Secondly the thing witnessed. The witnesses are two, the Spirit of God, and our spirit, both witnessing one and the same thing, witnessing together: The same Spirit beareth witness with our spirit, saith the Apostle. The thing witnessed is in the words following, That we are the children of God. That is briefly the general matter of the verse.

Let us now examine the words of it touching the sense and meaning of them. The same Spirit, that is, that very Spirit we spake of before, the holy Spirit of God, who is to us that truly believe in Christ, a Spirit of adoption. Beareth witness with our spirit, or witnesseth together with our Spirit, or, is as it were a fellow witness with our Spirit. Now touching this witness and testimony of the Spirit, that we may rightly conceive it, first know, that it is internal, it is inward and not outward, it is not by any outward speech or voice, it is not as God gave testimony to Christ to be his Son, Mat. 3.17. by an audible voice from heaven: This is my beloved Son in whom I am well pleased: the witness of the Spirit here spoken of, is not by any such voice, but it is inward, even an inward witness and testimony. And again, this witness and testimony of the Spirit, is not any extraordinary and special revelation, appropriated and belonging to some excellent & special men, such as Paul was, & the like, as the Papists do dream, but it is that testimony of the Spirit of God which is common to all true believers in their measure. Now some would 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, but indeed that cry is rather an effect and a fruit of the testimony of the Spirit, then the testimony of the Spirit it self: for the Spirit first inwardly persuades true believers that they are the children of God, and then it makes them in their hearts to cry Abba, Father. I take it therefore that the witness and testimony of the Spirit here spoken of, is an inward, secret, and unspeakable inspiration of the Spirit, the holy Spirit of God inwardly, secretly, and after an unspeakable manner informing our hearts, and inwardly persuading us that God is our Father, and pouring into our heart a secret, wonderful, and unspeakable sweet sense and feeling of God's love to us, not of God's ordinary or common love, but of his special and fatherly love; that God loves us with such love as he bears to his only begotten son Christ Jesus, in whom we are adopted to be his children, as the Lord Jesus himself speaks in that excellent prayer of his, John. 17.23. that God loves us, we believing in Christ, as he hath loved him. 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 doth infuse and pour into our hearts a sense and feeling of God's love to us in Christ. With our spirit, or together with our spirit. The holy Spirit of God and our spirit being two distinct witnesses: by our spirit, we are not hereby to understand our soul, as it is a natural part of man, but our regenerate part, which the Apostle calls our spirit, 1. Thess. 5.23. our heart and conscience, regenerate, renewed, and sanctified by the Spirit of God, we being such as are regenerate, our hearts and consciences sanctified by the sprinkling of the blood of Christ, and so quieted and cleared: for our hearts and consciences sanctified & renewed by the Spirit of God and sprinkled with the blood of Christ, are acquainted with the good will of God towards us, as 1. Cor. 2.11. The Spirit of man knows the things of a man, and they bear a sound and infallible testimony of God's love to us, even by peace of conscience, and other graces of the Spirit in us, as the Apostle saith, 2. Cor. 1.12. This is the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world, and most of all to you wards. And of this testimony Saint John speaks, 1. John. 3.21. If our heart condemn us not, then have we boldness towards God. That we are the children of God: that is, that we are now actually and indeed the children of God, not by nature, but by grace and favor, and by adoption, that now we are actually accounted the adopted sons and daughters of God in and through Christ. Now then thus briefly conceive we the meaning of the words of this verse, as if the Apostle had said.

That very same holy Spirit of God, who is to us that truly believe in Christ a Spirit of adoption, doth by his inward, secret, and unspeakable inspiration, inform our hearts, and inwardly persuade us that God is our Father, and even pour into our hearts a secret, wonderful, and unspeakable sense and feeling of God's special and fatherly love to us: even of such love as he bears to his only begotten Son Christ Jesus, in whom we are the adopted children of God; and so doth witness to us, together with our own hearts and consciences, renewed and sanctified by the sprinkling of the blood of Christ, and so quieted and cleared, they also soundly a •• infallibly witnessing the same to us by the peace of them, and by other graces of the Spirit in us; that we are now by grace and favor actually accounted God's children, even the adopted sons and daughters of God in and through Christ.

Come we now to such things as are hence offered for our [Doct. 1] instruction: first from this verse in general, being thus conceived as one proposition, namely thus: That the Spirit of God witnessing with them that are regenerate, that they are the children of God, we are given to understand, that the Lord is pleased in the time of this life to make known his eternal love to his elect, and to inform them of it, and to assure them of it by the witness of his good Spirit, and by evidence of grace in themselves. The Lord doth not only love his elect from all eternity, but he doth also in time, yea in the time of this life, make known that love of his to them, and witness to them by his good Spirit that he loves them, and that they are right dear to him. 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 doth in time as it were pour into the hearts of his elect a lively sense and feeling of his love to them: and the eternal love of God to his chosen, is as a sweet ointment poured out in time of this life, that doth exceedingly refresh their hearts with a sense and feeling of it. 1. Cor. 2.10. the Apostle speaking of himself and other true believers, saith, God hath revealed to us by his Spirit, the deep and hidden things of God, even the things that eye hath not seen, neither ear hath heard, nor ever came into man's heart, that God hath prepared for them that love him. [ 12] And verse 12. he saith, 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. [ 16] And verse 16. We have the mind of Christ: we are acquainted with the heart, and mind, and good will of Christ towards us: and thus it is with all God's elect. The Lord doth not keep his love that he bears to them secret and close, and as it were in his own bosom, in his eternal purpose and decree, but in time, yea in the time of this life, he acquaints them with it, and he makes known his eternal love to them, and doth witness to them by his Spirit that he loves them, and that they are right dear to him: for why,

[Reason.] The Lord knows that his elect are in this world as in a valley of death and of tears, and that here they meet with continual troubles and afflictions, trials and temptations, and therefore to keep them from being swallowed up of heaviness, and sorrow, and grief, and from fainting and sinking under their troubles, afflictions, and trials, he is pleased out of his infinite wisdom, and out of his fatherly care over them, out of his wonderful love to them, to vouchsafe to them even in this life, some taste and feeling of his love to them, and to make known his eternal love to them, and to inform them of it, and to assure them of it by the witness of his good Spirit, that he loves them, and that they are right dear and precious to his holy Majesty.

Now for the use of this; on this ground we may take notice [Use 1] of the excellent and comfortable state of God's chosen, that their state even in this life is most excellent, and full of sweet and unspeakable comfort; they are not only beloved of God from all eternity, whose love is better then life it self but they are in time, yea in the time of this life made acquainted with God's love towards them, and they come to know God's mind, and heart, and good will towards them, and to have it witnessed to them by his own good Spirit, and therein doubtless is the depth of all true comfort. Men commonly cheare up themselves, and solace themselves exceedingly, in that they are loved and favored of some great and mighty Prince, and he making his love known to them, they think themselves the happiest men alive: Oh then what is it to be acquainted with God's love, the King and Lord of heaven and earth, and for a man to have it made known to him, that God hath loved him before the world was, and that he loving him, he loves him forever? 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. In that God's chosen are acquainted with God's special love unto them, it makes them rejoice in their greatest afflictions, yea in the flames of fire to sing and rejoice. And therefore let the world deem what it will of the state of God's chosen; in this world without question it is a state and condition most excellent, and full of sweet and heavenly comfort.

And for a second use: Is it so that the Lord in time, yea in [Use 2] the time of this life, makes known his eternal love to his chosen, and is he pleased to inform them of it, and to assure them of it by his own good Spirit? Then here is matter of comfort for poor sanctified souls, that are dejected and cast down, in that they feel not heavenly sweetness and comfort, for so the case may be, and is many times, a man or woman may feel the holy Spirit of God working in them in special manner, and yet have not a sense and feeling of God's love to them: Well is the case so with thee whosoever thou art? Dost thou feel the holy Spirit of God working in special manner; and yet thou hast not a sense and feeling of God's love to thee? Comfort thyself, the Lord will at one time or other, even in the time of this life, acquaint thee with his own heart and good will towards thee, and assure thee of it by his own good Spirit, that he hath loved thee from all eternity: and know this for a truth, that the Lord reserveth his chiefest comfort for the fittest time. When Daniel was in the Lions den, then was he comforted; when the three companions of Daniel were in the hot fiery furnace, then did the Lord send comfort to them; when Paul and Silas were in prison and made fast in the stocks, then found they most comfort, Act. 16.25. And so doubtless when thou art plunged into the deepest distress, and when thou art in the greatest trial, and thinkest thou shalt sink and not be able to hold out, as when sickness comes, and death draws near, and hast most need of comfort, even of this comfort of assurance of God's love to thee, then assuredly thou shalt have it, then will the Lord even shed abroad his love into thine heart by his own good Spirit: think on that to thy comfort.

In the next place, in that the Apostle saith, the holy Spirit of God witnesseth with our Spirit that we are the children of God, that is, as I shown, the holy Spirit of God doth by an inward secret inspiration inform us, and inwardly persuade us that God is our Father, and so witness together with our own hearts, sanctified and renewed by grace, and sprinkled with the blood of Christ, that we are by grace and favor the children of God: we may raise this conclusion, this point of truth.

[Doct. 2] 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, and be certainly assured of it, that God loves them in particular, and hath loved them from all eternity, and be assured that they in particular are in the state of grace and salvation, and in the number of God's chosen: for why,

The holy Spirit of God is the Spirit of truth, John. 14.17. [Reason.] and he cannot lie nor deceive, his testimony must needs be most certain, sure and infallible, he cannot be deceived, neither doth he deceive any. 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 saith. And to this purpose also speaks the Apostle in that place before cited, 1. Cor. 2.12. 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 saith Saint John, that we dwell in God and God in us, and so are in the special favor of God, because he hath given us of his Spirit. And hence it is that the holy Spirit of God is said to be to God's chosen as a seal, and as an earnest of their inheritance, as 2. Cor. 1.22. God hath sealed us (saith the Apostle) and hath given the earnest of his Spirit in our hearts. And Ephes. 1.13.14. saith the Apostle, Ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance. And Ephes. 4.30. Grieue not the holy Spirit of God, by whom we are sealed unto the day of redemption.

And again, true sanctifying grace in the heart, and the [Reason. 2] 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 brethren. 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, and set into the state of grace and of salvation: and especially the grace of true justifying faith, is a sure evidence of God's special grace and favor to those that have it. 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 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. Hence one that finds tue faith in his own heart, may reason thus; Truth it self hath said, whosoever believeth in the Son of God, shall not perish but have life everlasting; mine own heart tells me, that I believe in the Son of God, therefore I am sure I shall be saved. It is but a shift of the Papists, to say, that a man cannot know whether he have faith in himself or no: for if a man have true faith in his heart, he may discern it, at least the power of it, and the fruits of it.

[Object.] Yea but (say they) certain knowledge of faith, doth not infer certain knowledge of grace and of salvation. That is weaker then the former. [Answ.] For by faith (saith 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. 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 favor of God? Christ is not in the reprobate that are out of God's favor, but in God's elect, in whom after they be called he dwells by faith, Ephes. 3.17. And therefore doubtless on these grounds we may resolve on this as a certain truth, that God's chosen may in the time of this life be infallibly assured of God's special and fatherly love towards them, 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 [Use 1] in particular are in the state of grace and of salvation, and in the number of God's chosen, and that they are such as shall be saved.

Now then for use, first this truth is directly contrary to that which is held and taught by the Papists, it doth directly cross their tenent, and their doctrine they hold & teach, that a man cannot in the time of this life come to be infallibly assured that he in particular is in the state of grace & of salvation, and that he in particular shall be saved. They say a man may have a good hope that he shall be saved, but he cannot be infallibly assured of it, that they deny, and they call such special persuasion faithless, and a damnable false illusion, and a mere presumption: and on this text they give this annotation: Say they, the testimony of the Spirit here spoken of, is nothing else but the inward good motions, comfort, and contentment which the children of God do daily feel more and more in their hearts by serving him, by which they have as it were an attestation of his favor towards them, whereby the hope of their justification and salvation is much corroborated and strengthened. See the false dealing of these subtle sophisters: the Apostle saith directly, the Spirit witnesseth with our spirit, that we are the children of God; they mince the matter, and say, God's children have as it were an attestation of God's savor towards them. And again, they make the witness of the holy Spirit of God to be good motions, comfort, and contentment in the hearts of God's children, arising from their serving of God, and from their own good works, which is a mere corruption of the text: there is no such thing either in the text, neither can any such thing be gathered from it by any good consequent. And indeed the good motions, comfort, and contentment in the hearts of God's children, are rather fruits and effects of the testimony of the Spirit of God, then the witness of the Spirit it self; for the holy Spirit of God doth first witness God's love to his chosen, and then he stirs up good motions in them, and then works comfort and contentment in their hearts. [Object.] Oh but say the Papists, touching the evidence of faith, a man cannot believe that he in particular shall be saved, because he is not named in particular in the Bible. They speak idly, [Answ.] the general includes the particular, yea the holy Ghost speaks particularly, Rom 10.9. If thou confess with thy mouth the Lord Jesus, and believe in thine heart that God raised him up from the dead, thou shalt be saved: and everyone that truly believes is to take it to himself as if he were named. [Object.] Yea but (say they) where doth the Scripture say, that they do believe? that is also most ridiculous. [Answ.] The Scripture doth 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 is not believed but known by feeling: a child of God doth not believe that he believes, but he feels it. 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, and may certainly be assured by the witness and testimony of God's Spirit, and the evidence of grace, and especially of justifying faith, that they in particular are in the state of grace, and of salvation.

[Use 2] And for a second use, this may be a ground of strong comfort to every child of God: a child of God finding in himself the witness of God's Spirit, and the evidence of faith, and the fruits of grace, may be assured of it, and that infallibly, that he is in the state of grace and of salvation, and that God loves him, and hath loved him from all eternity: yea he may be as sure of it as Christ is in heaven, that he shall be saved.

[Quest.] Yea but will some say, How shall I know that it is the Spirit of God persuading my heart that I am the child of God, and that I am not deceived by some illusion of Satan, or some carnal presumption?

[Answ.] I answer. The difference of a true testimony of God's Spirit, and a Satanical illusion working in men a vain presumption, is in three things.

First, the persuasion of God's Spirit is grounded on the truth, power, and mere mercy of God, and on the merits of Christ: but a Satanical illusion is grounded on outward blessings or common graces, and either in whole or part on a man's own works and merits.

[ 1] Secondly, the witness of God's Spirit is powerful and effectual, [ 2] working a thorough persuasion of God's love and confidence in his mercy, and so loud a crying Abba, Father, in the heart of a child of God, as in comparison of that saith Luther, the great and horrible roarings of the Law, of sin, of death, and of the devil and hell, are nothing, neither can be heard: but the illusion of Satan is hollow and deceitful, and doth only stammer out a bare assertion, that a man is the child of God, without any inward testimony of the sweetness of God's love, or any affiance in his mercy.

Thirdly, the testimony of the Spirit of God is much assaulted [ 3] with doubts and fears, more or less, at one time or other; but the illusion of Satan is never troubled with any such doubtings or fears, that is ever bold and presumptuous so long as it continues: indeed in the time of adversity it vanisheth and comes to nothing; and they that have only a vain presumption, they commonly say, they have always had a strong belief, and they never doubted. If then thou have in thee a persuasion of God's special and fatherly love towards thee, grounded on the truth and power of God, and on the mere mercy of God, and on the merits of Christ, and such a persuasion as is powerful and effectual, working in thee a thorough persuasion of God's love, and confidence in his mercy, and boldness to appear before the throne of grace, and thou dost feel thy persuasion assaulted with doubts and fears, more or less, at one time or other, though not overcome; doubtless it is the Spirit of God persuading thine heart that thou art a child of God, and that thou art in the state of grace and of salvation; and thereupon thou 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, and the gates of hell shall never be able to prevail against thee: and that is a ground of sweet and excellent comfort.

Now before I leave this point, I hold it needful to answer another cavil of the Papists: they do further cavil against the truth now stood on after this manner. Say they, though a man may be assured that for the present he is in the state of grace; admit that he be so, yet he cannot be sure of his salvation: for say they, he cannot be sure that he shall continue and persevere in that state to the end, the witness & testimony of God's Spirit may be extinct and put out, justifying faith may be lost, and the gifts of grace, the fruits of grace may wither, and may come to nothing: how then can any man build on these grounds infallible assurance, and never failing assurance of his own salvation, and that he shall certainly be saved?

[Answ.] To this I answer. This is but a cavil of man's carnal reason, and this is a monstrous boldness in them; for by this means they call into question the truth and promise of God, the power of God, the deeds of our blessed Savior, the prayer of Christ, the eternal love of God, and his unchangeable decree of saving some. 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 by the evidence of grace, and especially of justifying faith in their hearts, and by the fruits of grace; and that assurance of theirs is settled and grounded on the truth of God which cannot lie, on the truth of his promise made known to them in his word, as namely, that 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 salvation, 1. Pet. 1.5. On the deeds of Christ, together with whom they are quickened, and raised, and made to sit in certain hope of an heavenly possession, Ephes. 2.5.6. On the prayer of Christ that could not be in vain, but was certainly heard of his heavenly Father. John. 17.20. I pray not for these alone, but for them also which shall believe in me through their word: On the eternal love of God from which nothing can separate them, verse 39. of this Chapter: On the immutable decree of God which stands fast for evermore, The foundation of God remaineth sure, and hath this seal, the Lord knoweth who are his. 2. Tim. 2.19. Let then neither the Papists or any enemy of God's grace think that he is able to race this foundation of comfort, the assurance of God's chosen, that they are in the state of grace, and of salvation, they shall never be able to do it, it stands on firm grounds, even on such grounds as can never be shaken. Indeed the comfortable persuasion of some of 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, or by falling into some grievous sin, or by a secret withdrawing of grace and comfort of it, may be lost for a time, and the faith of God's chosen may be wounded, and the actions of it troubled, but it can never be wholly and finally lost. The Lord hath made a faithful promise, Ierem. 32.40. I will put my fear in their hearts, that they shall not depart from me: and Christ hath made it known, that his will is, that they whom his Father hath given him be where he is, that they may behold his glory which his Father had given him, John. 17.24. He is the author and finisher of their faith. Heb. 12.2.

Now further observe we, the Apostle here joins together the witness of the Spirit of God and of our spirit, as we shown, of our regenerate part of the heart and conscience sanctified, and renewed, and sprinkled with the blood of Christ, and quieted and cleared. Hence then we are given to understand thus much.

That the holy Spirit of God and the heart and conscience [Doct. 3] renewed and sanctified do ever concur & meet together in witnessing God's special and fatherly love. The holy Spirit of God doth persuade them, and them alone, and none but them whose hearts are sanctified and renewed by grace, and have the power of grace in their hearts and lives, that God loves 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 heard the Gospel believed, and God gave them his Spirit, yea he did by his good Spirit witness his fatherly love to them: their hearts being purified by faith, that is, their hearts being sprinkled with the blood of Christ apprehended by faith, and thereby freed from the guiltiness of sin, and also purged from the filthiness of sin, and they being sanctified, God which knoweth the hearts bare them witness in giving to them the holy Ghost even as he did unto us, and he put no difference between us and them, after that by faith he had purified their hearts, saith the text. Galat. 3.14. the Apostle saith, By faith we receive the Spirit of promise. His meaning is, we believing in Christ, and being sanctified, we receive the Spirit of God more fully and manifestly dwelling in us to our sanctification, and to our assurance touching our redemption. 1. John. 3.21. saith Saint John, If our heart condemn us not, if our conscience be sanctified, and cleared, and quieted, we have boldness towards God, we have then God who knows all things, to witness with us by his good Spirit, even to witness to us his grace, and favor, and mercy, and we may appear before him with boldness. 1. Pet. 1.2. the Apostle puts these two together, obedience and the sprinkling of the blood of Jesus Christ, and sanctification of the Spirit: Elect according to the foreknowledge of God the Father, unto sanctification of the Spirit, through the obedience and sprinkling of the blood of Jesus Christ. And these testimonies may sufficiently clear this to be a truth, that the holy Spirit of God doth persuade them, and them alone, and none but them, whose hearts are sanctified by grace, and have the power of grace in their hearts and lives, that God loves them, and hath loved them from all eternity, and that they alone are in the state of grace and salvation: and

The grounds of it are these.

[Reason 1] 1. The Spirit of Adoption is also a Spirit of sanctification, and he makes God's chosen the workmanship of God, created in Christ Jesus to good works, Ephes. 2.10. And then he witnesseth to them that they are the children of God.

2. Again secondly, the holy Spirit of God is the Spirit of truth, he cannot possibly witness an untruth, he cannot witness that a child of the devil (as everyone is that commits sin, 1. John. 3.8.) is a child of God; he cannot, neither will he testify any one to be a child of God whom he never sanctified. And therefore on these grounds we may set down this for a certain truth, that the holy Spirit of God doth persuade them, and them alone, and none but them, whose hearts are sanctified, and have the power of grace in their hearts and lives, that God loves them, and hath loved them from all eternity, and that they, and none but they, are in the state of grace and of salvation.

[Use. 1] Now then to apply this: first, this truth serves to discover that the persuasion of everyone that persuades himself that his spiritual state is good, and that he shall be saved, is not the persuasion of the holy Spirit of God. Who is it that hath not a good conceit of himself, & that will not say, he hopes to be saved? Even the drunkard, the filthy person, the common blasphemer, and the like, will not stick to say, they hope to be saved, and to go to heaven: and civil honest persons, they are strongly persuaded that they are highly in the favor of God, and that they are in the state of grace, yea that it is God himself that persuades them so to think. Poor souls, they deceive themselves, the truth now delivered shows, that their persuasion is but a mere groundless presumption; a man cannot comfortably persuade himself that he is in the state of grace and of salvation, if he have not God's hand and seal to show for it, even the seal of his good Spirit: and he hath not that, unless he find the stamp and image of that seal on his own heart and soul. The holy Spirit of God persuades no man that he is a child of God, unless his own heart can witness that he is borne of God, and begotten again of the immortal seed of the word of God, and borne anew of the Spirit of God. If thou beest a drunkard, a Sabbath breaker, a common sweater, or the like, and sayest the Spirit persuades thee that thy case is good, and thou shalt be saved; 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, but the image of the devil: God's Spirit witnesseth indeed, but his witness to thee is heavy and fearful, that thou and such [Use. 2] as thou art shalt be damned, thou living and dying in that state: and therefore take heed of so deceiving thyself.

And for a second use: Is it so that the holy Spirit of God doth persuade them, and them alone, and none but them whose hearts are sanctified and renewed by grace, and have the power of grace in their hearts, and do express it in their lives, that they are the children of God, that God loves them, & hath loved them from all eternity, and that they are in the state of grace & of salvation? Here is thē a ground of comfort for poor sanctified souls, who though they be truly sanctified, yet in regard of the weakness and imperfection of their own inherent holiness and sanctification, are many times driven to doubt whether God love them or no, and whether they be in the state of grace and salvation or no. Such persons are to consider, they 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, but they have also the holy Spirit of God to witness with their hearts and consciences, truly sanctified and renewed by grace, that they are the children of God, and his witness is infallible and undeniable: the Lord cannot refuse the witness of his own good Spirit, and this is a great mercy of God vouchsafed to his children. A witness we know amongst men is called in doubtful cases, that by his testimony he may clear the truth; so when the conscience of a poor sanctified sinner, is wavering and doubting of God's love, in regard of the imperfection of holiness in it self, then the Lord vouchsafes his own good Spirit to witness it to him, and his witness puts the matter out of all doubt and question. If then thou feel thine own heart and soul truly sanctified and renewed by grace, (and thou mayest know that thine heart is truly sanctified by the inclinations, motions, and affections of it,) if thou feel thine heart rightly affected with the mercies of God, the comforts in Christ, and the comforts of the word of God, that thou dost esteem them and prize them above all things in the world, and thou hast a true love to God, to his word, and to his ordinances, to his children, because they are his children, and thou hast a true and sound hatred of sin in thyself, and in all others, yea in thy nearest and dearest friends; though thy sanctification be imperfect, and in regard of the imperfection of it, gives thee but a weak testimony of God's love, yet then the Lord will vouchsafe to thee the witness of his own good Spirit, and his witness will be taken, it is infallible, and strong, and the Lord cannot refuse it, his witness will bear thee out before the judgment seat of the Lord Jesus.

Come we now to speak of the general thing laid before us in this verse: namely, the thing witnessed in these words, That we are the children of God. The same Spirit beareth witness with our spirit, (saith the Apostle) that we are the children of God, that is, (as we shown) that we are now by grace and favor actually accounted God's children, even the adopted sons and daughters of God, in and through Christ. Now here haply some may desire to have the point of adoption a little further opened and cleared, they not so well understanding it. To give them therefore satisfaction, I will labor to lay it forth a little further; and to this purpose know, that a child of God, is either by nature or by grace; the child of God by nature is Christ, as he is the eternal Son of God, begotten of his Father from everlasting, and therefore called the only begotten Son of God, John. 3.16. God so loved the world, that he gave his only begotten Son. A child of God by grace is three ways: 1. Either by creation, as Adam was before his fall, and as the good Angels now are. 2. Or by personal union, and thus Christ as he is man is the child of God, his manhood being received into unity of person with his Godhead. 3. Or by the grace of adoption, and thus all true believers are the children of God. By nature they are the children of wrath as well as others, but by the grace of adoption they are actually accounted God's children, in and through Christ. And the ground of their adoption is their union with Christ, they being united and knit to Christ by the bond of faith, and by the bond of his Spirit: and having fellowship with him who is the natural Son of God, they come to be actually accounted God's children by grace, in and through Christ, and so their adoption follows their justification, and is annexed to it. There is a Divine whom I will not name, who in a Treatise of his, makes adoption to be in order of nature before justification, but I see no sufficient ground for it: it is the received opinion of the best Divines, that it follows justification, and is annexed to it, and there is good ground for it in the Scripture. Galat. 3.26.27. the Apostle saith: Ye are sons of God by faith; for all ye that are baptized have put on Christ: as if he had said, ye are by Baptism engrafted into Christ, and made one with him by faith, and have fellowship with him who is the natural Son of God, & therefore ye are the sons of God. John. 1.12. it is said, As many as received Christ, to thē he gave power, or gave this privilege, or this dignity to be the sons of God, even to them that believe in his Name. Where we see, that believing in Christ, and receiving of Christ to justification, is made the ground of adoption. Now in the grace of adoption we must further know, there be two acts of God, one is acceptation, whereby the Lord is pleased to accept men for his children by grace and favor; and the other is regeneration, whereby they are borne of God, and whereby the Lord makes them new creatures, and doth restore in them his own image, in righteousness and true holiness, which the Apostle Peter, 2. Pet. 1.4. calls a participating of the divine nature. And herein lies a main difference between God's adoption and man's adoption, man in adopting a child of another, may accept of him for his son, and may give him the privileges of a son, but he cannot communicate his qualities and nature to him: But God adopting us for his children, he doth not only accept of us for his sons, but he also imprints his own nature and his own image on us by the grace of regeneration. Thus then we are to conceive the point of adoption.

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 bond of faith and by his Spirit, and having fellowship with Christ, who is the natural Son of God, they are actually accounted God's children, & the Lord is pleased to accept them for his children by grace and favor in and through Christ, and doth also stamp his own nature and his own image on them by the grace of regeneration.

Come we now to the thing the Apostle speaks of here, witnessed by the holy Spirit of God, and by the sanctified heart, namely this, that himself and the believing Romans were the children of God, that is, were by grace and favor actually accounted God's children, even his adopted sons and daughters in and through Christ. Hence several things are offered.

As first this, that God loves his chosen, believing in [Doct. 4] Christ, and being justified by Christ, and having fellowship with Christ, with a fatherly love, and with a tender affection, and they are most dear and precious to his holy Majesty, and he accepts their persons, and accounts them as his own dear children. We find that the Lord in many places of Scripture takes to himself the name and title of a father, in relation to his chosen and faithful ones, and makes known that he bears a fatherly love and affection to them. Malac. 3.17. I will spare them saith the Lord, as a man spareth his son that serveth him. Psal. 103.13. As a father hath compassion on his children, so hath the Lord compassion on them that fear him. Isai. 66.13. the Lord compares himself to a mother, and his tender affection to his chosen and faithful ones, to the affection of a mother: saith he, As one whom his mother comforteth, so will I comfort you, and you shall be comforted in Jerusalem. Zach. 2.8. the Prophet makes known, that God's chosen and faithful ones are as dear and precious to him as the apple of his eye, and that he ten • ers them as the apple of his eye: He that toucheth you, toucheth the apple of his eye. And that the Lord bears this love and tender affection to his chosen, believing in Christ, and being justified by Christ, the Apostle makes it plain, Ephes. 1.5.6. when he saith, Who hath predestinate us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will: to the praise and glory of his grace wherewith he hath made us accepted in his beloved, that is, in Christ.

For why, (to give you the reason [Reason.] and ground of this) the Lord looks on his chosen, believing in Christ, and by him justified and sanctified, not as they are in themselves, but as they are in his beloved Son, * The Son of his love: Coloss. 1.13. and as they are in his Son in whom he is well pleased: as himself speaks, Mat. 3.17. and so he bears the same love to them that he doth to his own Son. And therefore doubtless God loves his chosen, believing in Christ, and being by Christ justified, with a fatherly love and with a tender affection, they are most dear and precious to his holy Majesty.

[Object.] Haply here it will be said, God loves his chosen from everlasting, and he loves them even before their calling and conversion, and before their justification and adoption, yea he loves them with great or much love, as Ephes. 2.4. God which is rich in mercy, through his great love wherewith he loved us. [Answ.] I answer. It is true, the Lord loves his chosen before their calling, and before their justification and adoption, and that with great or much love; yet with that degree of his love that is proper to his elect uncalled, and as his elect only known to himself so to be, and in time to be called, justified, and adopted: but when they are called, justified, and adopted, he then loves them with a further degree of his love, even to the actual acceptation of their persons, and of their good works, as pleasing to him in Christ. Indeed God's love in it self admits neither more nor less, but as it is reached out to his chosen, there be different degrees of it.

[Use 1] Now then for use of the point: first this truth that God loves his chosen, believing in Christ, and being justified by Christ, and having fellowship with him, may yield matter of sweet and of excellent comfort to all that truly believe in Christ, and are by him justified, and find that they have fellowship with Christ. Art thou one truly believing in Christ, and by him justified? dost thou find that thou hast fellowship with Christ? Surely then the God of Christ is thy God, the Father of Christ is thy Father, John. 20.17. Tell my brethren, I ascend unto my Father and to your Father, unto my God and your God. And he loves thee with a fatherly love, yea with the same love he bears to his own dear Son, to the Son of his love; and assure thyself he will deal with thee as a most loving, gracious, and tender hearted father. There is no earthly father, be he never so great, that can deal so well with his child whom he loves most dearly, as the Lord thy heavenly Father is able to deal with thee; and his love exceeds the love of the tenderest father in the world, as far as God himself exceeds dust and earth, sin and corruption; and out of his tender love to thee, he will suffer thee to want no manner of thing that he knows to be good for thee, either in respect of soul or body, and he will bear with thy infirmities and frailties in doing good things, thine heart being set right to please him, yea he will tender thee as a loving father, when thy body lies under sickness, under pains or griefs, Psal. 41.3. The Lord may and doth suffer his children to lie under affliction for a time, for good causes best known to himself. As an earthly father perceiving cause of further good, doth sometimes suffer his child to bite on the bridle, to lie in prison, to be in want, and as the saying is, he may see his child need, but he cannot endure to see him bleed: so doubtless thy heavenly Father for much good known to his holy Majesty, may suffer thee to lie under affliction, that thou mayest be humbled, and schooled, and waned from the love of the world; but to sink under thy affliction, and utterly to perish under it, he cannot endure it, he will not suffer it, he will not see it, he will certainly put under his hand; yea he loving thee with a fatherly love, he will not suffer anything to hurt thee, the harms, wrongs, and injuries that are done to thee, they pierce as it were his gracious bowels, and he will not endure them.

And so for a second use, take notice of this whosoever [Use 2] thou art, that dost hate, or harm, or wrong any one that truly believes in Christ: will an earthly father suffer his child whom he loves dearly, to be buffeted and beaten, wronged and abused, if he be able to help it? surely he will not: and will the Lord then who is infinite in power, able to do whatsoever he will, suffer any of his children whom he loves most dearly, being bought with the precious blood of his own dear Son, to be wronged, and abused, and not avenge it? No, no, certainly he will not: as he said to Abraham, Genes. 12.3. he will bless them that bless his children, and he will curse those that curse them: his revenging hand will be against all that harm or wrong the poorest of his children. Think on this, thou that art a persecutor of 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; remember this that he hath a Father that is able to right his cause, yea a Father that loves him dearly: and if he make his moan to his Father, and out of the bitterness of his soul complain to him, he will hear him: and if he rise up for his defense, and his hand take hold on judgment, then woe to thee. Thou mayest be as a whip or scourge on the back of a child of God for a time, but when the Lord hath done his own will and work by thee on his child for his good, then will he cast thee as a rod into the fire of his everlasting vengeance.

[Use 3] Now before I leave this point, one other short use is to be made of it: is it so that God loves his chosen, now believing in Christ, and being by him justified, with a fatherly love, and with a tender affection? are they right dear to his holy Majesty? Surely then we must learn to esteem of them; we are to esteem of them as of God's redeemed ones, and as of his dear ones, and as of those that are of great price with the Lord, and of high account with his holy Majesty. And to this purpose consider we, that God's chosen, now believing in Christ, and justified by him, are of such price with the Lord, and so esteemed of him, as that for their sakes he doth many times extend his bounty to the wicked, and the wicked fare the better for their sakes, and for their sakes the Lord bestows many temporary benefits on the wicked: yea the Lord's love to his chosen now believing in Christ, is so great, as that he makes more account of one of them, then of ten thousand worldlings, yea ten of them shall stand before him to turn him from anger to mercy, when he will not vouchsafe to respect ten thousand such as the world honoreth for men or women of great account. If ten of them had been found in Sodom, the whole City had been spared for their sakes, and had escaped the fearful plague of fire and brimstone, Genes. 18.32. And for Noah's sake was Cham preserved from the deluge: and Paul had the lives of all given him that were in the same ship with him, Act. 27.24. Are these then such as we cannot abide, and such as we hate and contemn? and are these eye sores unto us, and such as harm the place where they are, and they must be removed or else we shall not be well? Oh learn we to see their price with God, and the good that comes to the place where they dwell, even for their sakes; and learn we to esteem of God's chosen believing in Christ, as we ought, even as of God's dear ones, and as of such as are of great price with the Lord; and let them be dear to us, and let us make precious account of them. In loving them we shall testify our love to God himself: for it is a sure rule, love me and love my child, and if thou love not my child, thou lovest not me: and so indeed if thou love not the children of God, thou lovest not God. Everyone that loveth God which begat, loveth him also which is begotten of him, 1. John. 5.1. If thou love not the children of God, assuredly thou lovest not God himself, say or pretend what thou wilt. As the world and men of the world are ready to say, they love God with all their hearts, they would be sorry else, and yet such as are the adopted sons and daughters of God they cannot abide, those they hate and contemn. Do they love God? No, no, they lie, and deal not truly with their own souls: thou lovest not God whosoever thou art, if thou love not those that are beloved of God. Now in the next place, in that the Apostle here saith, the thing witnessed by the holy Spirit of God and by the sanctified heart, was this, that himself and the believing Romans were the children of God, were by grace in Christ actually accounted God's children, even the adopted sons and daughters of God in and through Christ; we are further to take notice of the excellency, and of the honor, and dignity of [Doct. 5] God's chosen, believing in Christ, and being by him justified, and having fellowship with Christ. And the point is this.

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 honored and dignified, they are accounted the sons and daughters of the most High, even of the Lord of heaven and earth, and that is a great honor to them. We read 1. Sam. 18.18. when David heard of matching with Saul's daughter, Alas (saith he) what am I, and what is my life, or the family of my father in Israel, that I should be son in law to the king? And again, when Saul's servants dealt with him to the same purpose, saith he, verse 23. Seemeth it to you a light thing to be a kings son in law? And so it may be truly said in this case, is it a light or small thing to be the adopted son or daughter of God, the great Lord and King of heaven and earth? Without question it is a matter of wonderful excellency, and to have such a sonship is more a thousand times then to be the son of the most mighty Prince in the world. Isai. 43.4. the Lord saith of his people, Because thou wast precious in my sight, and thou wast honorable and I loved thee: as if he had said, since I have taken thee for mine own, and thou hast been my peculiar people, thou hast been excellent and honorable above all the people in the world. 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 saith, The Spirit of glory and of God resteth on them: and therefore doubtless they are honorable and glorious. Eccles. 10.7. the Preacher calls them Princes: speaking of the confusion and disorder that he saw in the world, he saith, I have seen servants on horses, and Princes walking as servants on the ground. He means by Princes, the chosen of God and his faithful ones. And indeed if we consider the bottom of the base estate from which God's chosen now believing in Christ are brought, and the top of glory to which they are advanced, it will plainly appear to us that they are exceedingly advanced to great excellency, and to high honor and dignity they are by nature children of wrath, bondslaves of sin and Satan, enemies to God, and rebels against his holy Majesty, liable to all plagues and judgments, and in a miserable state and condition: and by the grace of adoption they are advanced to be sons and daughters of the most high Lord and King of heaven and earth, yea to be heirs, as verse the next, Even fellow heirs with Christ, and to have right and title to all good things in this world, and to the crown of glory in heaven. And so it must needs be acknowledged, that they now believing in Christ, they are advanced to great excellency, and they are highly honored and dignified.

And for the use of this, first this truth serves much for the [Use. 1] comfort and for the cheating up of the hearts of poor despised ones in the world, truly believing in Christ, and being by him justified. Though they be poor and despised in the world, and vilified, and abased, and held as the refuse and ofscouring of the world, yet believing in Christ, they are not only dearly beloved of the Lord, but they are also highly honored and dignified, they have this honor vouchsafed to them, they are accounted the sons and daughters of the great Lord and King of heaven and earth: and in that respect they are equal to the greatest that believes in Christ. The believing shepherd, or the believing kitchen boy may call God his Father as well as the believing king; such honor have all the Saints of God, which may comfort them and cheare up their hearts. Indeed the honor and glory of God's chosen believing in Christ, doth not appear to the eye of the world, it lies hid from the world, either under affliction, or under that excellent grace of humility, which the world accounts baseness, and as Saint John (1. John, 3.2.) saith, we are now the sons of God: but yet it doth not appear what we shall be, but the time shall come when the world shall be eye-witnesses of their honor and glory. When the Lord Jesus shall show himself from heaven in endless glory in his own person at the day of judgment, he shall then come to be glorified in his Saints, and to be made marvelous in all them that believe, 2. Thess. 1.10. At his appearance he shall not only be infinitely glorious in his own person, but he shall also be glorious in his Saints, he glorifying them, and they appearing with him in glory, and that to the admiration of all that shall look on them, even to the amazement of men and Angels: and that is a matter of sweet comfort to poor despised ones in the world that truly believe in Christ.

[Use. 2] Again for a second use, is it so that God's chosen, believing in Christ, and being by him justified, and having fellowship with him, are advanced to so great excellency, and so highly honored and dignified, as that they are accounted the sons and daughters of the most high Lord of heaven and earth? Surely then it concerns them, and it is their duty, to carry themselves answerable to so great honor and dignity, as the Lord saith by his Prophet, Malac. 1.6. If I be a Father where is mine honor? And as the Apostle saith, 1. Pet. 1.17. If ye call him Father, which without respect of persons judgeth according to every man's work, pass the time of your dwelling here in fear. When David kept his fathers sheep, he behaved himself like a shepherd, but when he was called from the sheepfold and advanced to be a King, he carried himself accordingly; and so ought 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, and answerable to the honor vouchsafed to them. What a shame were it for a Kings son to carry himself as a base peasant, and to behave himself like a drudge? And is it for a child of God to carry himself as a vassal and slave to sin and Satan, and to suffer himself to be a drudge to the lusts of his own heart? Think on this, thou that dost persuade thyself that thou art a child of God, and know that the Lord looks for more honor, and fear, and reverence, and duty, and service, and holy obedience from thee, then he doth from those that are not his children: If thou be proud, if thou be vain and garish in thy attire, if thou be covetous and an earthworme, if thou suffer thyself to be carried after the lewd customs and fashions of the world, thy sins do more dishonor God then the sins of those that are not God's children, yea thy sins are more offensive to God, and more displeasing to his holy Majesty, then the sins of the profane and reprobate, because thy sins are not bare transgressions of his Law, but they are committed against his mercy, against his bounty and goodness, and against his loving favor vouchsafed to thee, and thy sins have unthankfulness joined with them, and assuredly the Lord will not suffer thy sins to escape his hand, as he saith by his Prophet Amos 3.1, 2. Hear this word that the Lord pronounceth against you O children of Israel, even against the whole family which I brought up from the land of Egypt, saying: You only have I known of all the families of the earth, therefore I will visit you for all your iniquities: I will not suffer you to escape my hand for your sins. Think on this, thou that dost persuade thyself thou art a child of God; though the Lord suffer others to run on in their sins, and reserves them till the day of vengeance, yet he will whip thee for thy sins, because he loves thee. And the greater honor the Lord hath vouchsafed to thee, the more excellent condition he hath advanced thee unto, the more doth he challenge from thee all such care and duty, as may declare thee not unworthy of so great favor.

Our Apostle having begun to speak of the excellency and dignity of God's chosen, believing in Christ, and by him justified, goeth on from one degree of excellency to another, and having said in the verse before, that the holy Spirit of God doth witness with their sanctified souls, that they are the children of God, he here adds a further degree of their excellency, by way of consequent or consectarie: he here infers, that being children, they are also heirs, still insisting in himself, and in the believing Romans. Though the text original & the new translation do not express the persons, yet doubtless the Apostle means it of himself and of the believing Romans: the persons may well be supplied, as we find in the Geneva translation, If we be children, we are also heirs. And the Apostle here concludes his argument, by which he proves that which he put down verse 13. That true believers mortifying the deeds of the flesh by the Spirit, shall live, his argument being this; They are the sons of God, and therefore they shall live: which argument he amplifies verse 15.16. that they have the Spirit of God working in them as a Spirit of adoption, and witnessing to them that they were the children of God. Here he shuts up that argument, showing the necessity of it, that the children of God must needs live, because they are heirs; and their inheritance is life eternal, and therefore it cannot be but that they shall live: that is the respect that this verse hath to the foregoing matter. In this verse considered by it self, there be two things laid before us.

First, an excellent dignity put on God's children, that they are heirs: the Apostle affirms this of them, as a thing properly belonging to them, that they are heirs: If we be children, we are also heirs, and he doth not barely affirm this of God's children, but he further sets out that dignity by the person with whom they are heirs, and that is with Christ, and heirs annexed with Christ: wherein the Apostle prevents an objection; for some might say, Are God's children God's heirs? Christ is God's heir. This he prevents and saith, they are joint heirs or coheirs with Christ.

Then the second thing laid before us in this verse, is the condition of such as are heirs of God, and heirs annexed with Christ, namely this, that they must suffer with Christ. We are heirs of God, and heirs annexed with Christ, conditionally that we suffer with Christ: If so be that we suffer with him, saith the Apostle. And that is further amplified by the end of suffering, in the last words of the verse, and that is, that we may be glorified with Christ. If so be that we suffer with him, that we may also be glorified with him. And therein the Apostle includes the argument and matter of comfort to strengthen the believing Romans, and all other true believers, against the bitterness of the cross, and to persuade them to a patient and constant bearing of the cross, and so he falleth on the second general part of this Chapter, which continues to verse 31. I will lay forth his argument when I come to the handling of these words: If so be that we suffer with him, that we may also be glorified with him. Now then the sum and substance of this verse is thus much, it contains in it an excellent dignity belonging to God's children, that they are heirs, 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. I will now labor to unfold the sense and meaning of the first part of this verse, and not meddle with the second part of it till we come to the handling of it: because it is the beginning of the second part of the Chapter. If we be the children of God, that is, if you and I be by grace and favor actually accounted God's children, if we be the adopted sons and daughters of God in and through Christ, we are also heirs; the meaning is, we have then right and title to an inheritance, for by the law of nature inheritance belongs to children: and howsoever amongst men all children be not heirs, but sons only if there be sons, 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 everyone heirs without exception, because with God there is neither male nor female, but all are one in Christ, Galat. 3.28. and all that are the children of God by faith in Christ are Abraham's seed, and heirs by promise, as the Apostle there subjoins verse 29. of Galat. 3. even heirs of God. Some would have the word heirs to be here taken passively, as if the Apostles meaning were, even God's inheritance, or God's possession, but that peruerts the intent of this text: for the purpose of this text is not to set forth what right and title God hath to his children, but what right and title they have to the good things of God, and therefore the word is to be taken actively, and the meaning is, even such as have right and title to the good things of God, even to all good things, as 1. Cor. 3.21. All things are yours, and to the joys and glory of heaven, and to that inheritance that is immortal, and undefiled, and that fadeth not away, reserved in heaven, 1. Pet. 1.4. And heirs annexed, or joint heirs, coheirs, or fellow heirs with Christ: that is, such as have right and title to all the good things of God, and to the heavenly inheritance together with Christ, he being the natural heir of his Fathers kingdom, being his Son by nature, and his only begotten Son; and we being heirs of the same kingdom by adoption and grace in and through him, we are admitted to be heirs with Christ.

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

If we be by grace actually accounted God's children, even the adopted sons and daughters of God, we have then also all and everyone of us right and title to an inheritance, yea we are such as have right and title to all the good things of God, and to the joys and glory of heaven, to an inheritance that is immortal, and undefiled, and fadeth not, reserved in heaven for us: yea we have right and title to that heavenly inheritance together with Christ, he being heir of his Fathers kingdom as the natural and only begotten Son of his Father, and we as heirs to the same kingdom by adoption and grace in and through him, and so admitted to be joint heirs or fellow heirs with him.

Come we now to such things as are here offered for our further instruction, and first in that the Apostle saith: If we be children we are heirs, we see this conclusion plainly laid before us.

[Doct. 1] That God's children are heirs, and they have right and title to an inheritance. To be the child of God, is no empty title, by it we obtain this dignity, to be heirs, even to have right and title to all the good things, and to heaven it self, and to happiness and glory in heaven as heirs. 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 Heb. 1.14. they are called heirs of salvation. Tit. 3.7. the Apostle saith, 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 Galat. 4.7. the Apostle puts down the very conclusion, If thou be a son, thou art also an heir of God through Christ. Colos. 1.12. the Apostle gives 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 Jesus shall say to God's children at the day of judgment, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundation of the world, Math. 25.34. take possession of the kingdom of heaven as your inheritance. The Scripture is plentiful in this, that God's children are heirs, and have right and title to all good things, and to heaven it self, and to happiness and glory in heaven as heirs.

For why, [Reason.] the Lord hath appointed his children to life and glory in heaven freely. As he loves them freely without respect to anything in themselves, so he will save them freely, to the praise and glory of his grace, Ephes. 1.6. And therefore doubtless they have right and title to all good things, and to heaven it self, and to happiness and glory in heaven, as heirs, and as to a free inheritance.

Now then for the use: first this truth discovers that God's [Use. 1] children cannot challenge any good thing of this life, much less heaven, and happiness, and glory in heaven, on any merit or desert of their own. It is the doctrine of the Papists, that eternal life is given for the merit of good works: No, no, God's children have right and title to good things, and to happiness and glory in heaven, as heirs, and as to an inheritance. Now (as we know) an inheritance is freely given by the father to the child, and not deserved by any merit or well-doing: yea sometimes amongst men an inheritance is given to the child who is so far from doing anything to deserve it, as that it is yet an infant, and lies crying in the cradle, and can do nothing to that purpose. An inheritance is given by the father out of his mere love, and so God's children having right and title to the good things of this life, and to happiness and glory in heaven, as heirs, and as to an inheritance, they cannot challenge them on any merit or desert of their own. Indeed God's children may comfortably enjoy good things, even the good things of this life, they have right and title to them as heirs, but they cannot challenge the least bit of bread on any merit and desert of their own, much less heaven and happiness, and glory in heaven: even the least good thing of this life, is given to God's children out of the mere love of their heavenly Father, as part of their inheritance. [Object.] Yea but say the Papists, eternal life is called in Scripture a reward, & therefore it is given on something done that is rewarded. It is true, it is given on something done that is rewarded, but what then doth that prove, that it is given as a reward for the merit of the thing done? [Answ.] Nothing less. Yea but say they, [Object.] it is clear that heaven is a reward given for the merit of good works, Heb. 6.10. the author there saith, God should be unjust, if he rendered not heaven for good works: God, saith he, is not unrighteous, that he should forget your work and labor of love, which ye shown towards his name, in that ye have ministered to the Saints, and yet minister. [Answ.] I answer them, they can never thence conclude by any good form of reasoning, that God should be unjust if he rendered not heaven for the merit of good works. Indeed God should be unjust if he kept not his promise, even that promise that he hath made, to reward the good works of his children. The Lord hath freely promised in Christ to reward the good works of his children, and bound himself by his promise to reward them, and if he should forget so to do, which is impossible, then he should be unjust; that is the purpose of the holy Ghost in that place, and that is the injustice there intended by the Author of that Epistle. And therefore still it remains a truth, that God's children having right and title to the good things of this life, and to happiness and glory in heaven as heirs, they cannot challenge any good thing of this life, much less heaven and happiness, and glory in heaven, on any merit of their own.

[Use. 2] And for a second use: is it so that God's children are heirs, and have right and title to the good things of this life, and to happiness and glory in heaven, as heirs, and as to their inheritance? Then we must look that we lay no claim to the least good thing of this life, much less to heaven, and happiness and glory in heaven, for any merit or desert of our own. It is a corruption deeply rooted in us by nature, to think that we are worthy of good things, yea that we deserve the best good things, even in heaven it self, for something in our selves: it is the common saying of blind ignorant people, and thus they speak: I know I must love God above all, and my neighbor as myself, and if I do my good will so to do, God will be merciful unto me, and I shall go to heaven. Oh we must labor to root out this conceit, and learn to renounce all merit in our selves of the least good thing, and learn to lay claim to the least good thing of this life only as we are the children of God, and so heirs, and have right and title to it as part of our inheritance, freely given to us, out of the mere love of our heavenly Father; and so learn to be thankful to God for every bit of bread we 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. And much more are we to be thankful to him for making us heirs of heaven, and freely giving to us right and title to hapinesse and glory in heaven, for that is such a gift as we cannot prize sufficiently; and in bestowing that gift on us, we cannot comprehend the greatness of God's love unto us: and therefore we are to labor to be thankful to God for that above all things, and to endeavor to express our thankfulness to him in all holy obedience. That is our duty.

Now before I leave this point, I will add one other short [Use. 3] use of it: Is it so that God's children are heirs? have they right and title to the good things of this life, 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, even as heirs that are yet in their nonage and in their minority, as the Apostle saith, Galat. 4.1. The heir as long as he is a child, differeth nothing from a servant, though he be Lord of all: So though the children of God be heirs of heaven, and of happiness and glory in heaven, 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, and be content with that he gives them here, expecting their full inheritance hereafter. If their heavenly Father here keep them short, and put them to some hardship, if here he give them but a small pittance and portion of the good things of this life, they must be content with it, remembering this, that they are heirs to a kingdom which in due time shall be given to them: they must here live as Abraham did, who though he was heir of the land of promise, yet was content to abide intents as a stranger, and in no City, looking for a City whose builder and maker is God, Heb. 11.9.10. And if their heavenly Father do here allow them but a small part and portion of heavenly joy, and of heavenly comfort, they must take heed they murmur not against their Father, and complain of it, that their brethren have more spiritual joy, and more heavenly comfort then they. No, they must be content with that measure of spiritual joy their heavenly Father is pleased to impart to them, and look for fullness of spiritual joy, and fullness of heavenly comfort hereafter in heaven; their heavenly Father is wise, he knows best what measure of spiritual joy and heavenly comfort is fit for them. And as he will make them meet to be partakers of the inheritance of the Saints in light, as the Apostle speaks, Colos. 1.12. as he will make them meet and fit for heaven, and then give heaven to them, and put them into possession of it; so he will here in this world make them meet and fit for spiritual joy, and fit for heavenly comfort, and then in his wisdom give it to them. And God's children are rather to pray to God, and to desire the Lord to make them fit for spiritual joy, and fit for heavenly comfort, then that he would give it to them. God's children must here in this world do as travelers use to do. When travelers set out in a dark foggy misty morning, yet they comfort themselves with this, that in time the mist will break up, and the Sun will break forth, and shine forth clearly on them: So do thou that art a child of God, though it be so that now the bright shining of God's loving countenance be yet held from thee, there is a mist, and there is a fog, and a cloud between thee and it, and thou hast not that spiritual joy, and that heavenly comfort that others have, yet cheare up thyself, in time the bright shining face of God, even his most loving countenance will break forth, the clouds and mists that are now between thee and it shall be dispelled, and it will shine forth clearly on thee, if not here in this world, assuredly in heaven, most brightly, and most gloriously, and in a measure unspeakable and inconceivable. And let that be thy stay, and let that be thy comfort, and so I pass from that point to further matter.

Observe in the next place: the Apostle here speaks indefinitely: If children, also heirs, if we be children, we are heirs. Hence note in a word.

That all God's children are heirs, all and everyone of [Doct. 2] God's children without exception, have right and title to all the good things of this life, and to heaven, and to happiness, and glory in heaven, as heirs.

For why, the promise of the good things of this life, and of [Reason 1] heaven, and of happiness, and glory in heaven, is made to all and to everyone 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: and the covenant of grace and mercy is made to all and everyone of them, Isai. 55.1. Hoe, everyone that thirsteth, saith the Lord by his Prophet, come ye to the waters, and ye that have no silver, come, buy and eat: come I say, buy wine and milk, without silver and without money. And then he subjoins verse 3. Incline your ears and come unto me: hear, and your soul shall live, and I will make an everlasting covenant with you; even the sure mercies of David.

Again, God is able to make all his children heirs, and [Reason 2] to give to all and to everyone of them inheritance in heaven, to the last as well as to the first, without diminution, without diminishing the inheritance of any one of them, the inheritance of one shall not prejudice or lessen the inheritance of another. The Lord is able, and will possess all his children of joys, and of glory in heaven equally, for the substance of joy and glory And hence it is that Christ saith, John. 14.2. In my Fathers house are many dwelling places. In heaven there is room enough for all to inherit, and for all God's children to be heirs. [Use.] And what then (for the use of this) dost thou troubling and vexing thyself, whosoever thou art, with the consideration of thy poor, base, and mean estate here in this world? Art thou a child of God? then be of good comfort; be thou never so poor, or never so mean in the world, thou art an heir, thou hast right and title to all good things, yea to heaven it self, and to happiness and glory in heaven, as well as any other child of God, be he never so highly advanced, or be his estate never so great in this world: if thou be borne of God, and be an adopted son or daughter of God, thou art not one borne to nothing: no, thou art heir to a kingdom, yea to such a kingdom as hath neither measure of glory, nor end of continuance. And though thou be here in this world straightened, and thou art here in poor and mean estate, yet thou hast right and title to heaven, and thou shalt one day be possessed of it, and there is room enough, wealth enough, and there is joy and glory enough, to give thy soul full contentment: think on that to thy comfort. Come we to the amplification of that excellent dignity bestowed on God's children, that they are heirs. And first, that they are God's heirs, Even heirs of God, saith the Apostle: that is, as I shown such as have right and title to the good things of God, to all good things of this life, and to an heavenly inheritance as God's heirs.

Now in that the Apostle saith, that God's children are God's heirs: we are hence given to understand in the first [Doct. 3] place.

That God's children have just title to all good things, to the good things of this life, and to heaven, and to happiness and glory in heaven. The Lord vouchsafing to make his children his 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, Whether they be things present, or things to come, all are yours: you are the right owners and lawful possessors of all things.

And the grounds of this truth are these: First God is the [Reason 1] Lord of heaven and earth, as Melchizedecke said, Gen. 14.19. He is the most high possessor of heaven and earth. And as Moses said, Deut. 10.14. Heaven and the heaven of heavens is the Lord's thy God, and the earth with all that therein is. 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, even to the good things of this life and of the life to come: they have title to them from him who is able to make them a good title, and to estate them in good things, without any crack or flawe, and none can disprove their title.

Again, God's children are one with Christ, he is their [Reason 2] head and they his members by mystical and spiritual union, and Christ is the heir of all things. God his Father hath made him heir of all things, as we have it, Hebr. 1.2. and therefore doubtless in and through him they have just title to all good things, even the right that they lost in Adam to good things is restored to them in Christ, and in and through him they have just title to all good things of this life, and to heaven, and to happiness and glory in heaven.

Now then this truth serves to discover, [Use.] that only God's children have a true and comfortable use of the good creatures of God, and of the good things of this life the Lord doth bestow on them, and is pleased to vouchsafe to them, and they only may comfortably hold, and enjoy, and use the good things of this life which the Lord doth cast on them by his providence. Indeed they may not on this ground enter on the goods of others, because they have just title to all good things, therefore take on them to be their own carvers. Although God's children have right to all good things, yet not in all good things of this life; the Lord in wisdom hath severed the good things of this life in respect of civil right and propriety; and such as are not God's children have a civil right and propriety to the good things of this world that are cast on them by God's providence, and God's children may not enter on it, but they are to content themselves with that portion of the good things of this life the Lord gives to them: and be it more or be it less they may comfortably hold it, and enjoy it, and use it; yea they only may comfortably hold, enjoy, and use the good things of this life the Lord bestows on them. 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 bread they have to put into their mouths; for they having no spiritual right to the good things of this life, they do but usurp the good creatures of God, and they keep the good things of this life from the right heirs. And though the Lord suffer them to have a plentiful portion, and to enjoy abundance of the good things of this life, yet they are but given to them to leave them without excuse, and to increase their judgment and condemnation, they shall one day double their torment on them. And though here they have goodly houses to dwell in, yet they are never in their own place till they be in hell, as it is said of Judas, Act. 1.25. when he hanged himself he went astray to go to his own place. It is a certain truth, if thou be not a child of God, thou art no heir of God, and so thou hast no just title to any good of this life in regard of spiritual right, and thou shalt one day answer for every crumb of bread thou hast to put into thy mouth. 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, and they only are in Christ who is the heir of all things: and therefore they only may comfortably have, hold, enjoy, and use the good things of this li e.

In the nex • place, in that God's children are God's heirs, we may further gather and conclude thus much.

That God's children have not only just title to all the [Doct. 4] good things of God, even the good things of this life, and of the life to come, but their title to them is sure and certain: the Lord vouchsafing to make his children his heirs, they cannot possibly miss or come short of their inheritance; they cannot lose it, neither can any defeat them or disappoint them of it; their inheritance is most sure and certain, 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, and they shall also in time be fully possessed of their heavenly inheritance, even of fullness of joy, and happiness and glory in heaven, as if they were now in heaven. They are God's heirs, and the Lord in his eternal purpose hath appointed them an everlasting inheritance, and hath prepared it for them before the foundations of the world were laid, as we have it Mat. 25.34. and it is his will and pleasure in time to give it to them, and to bring them into possession of it, as Christ saith, Luk. 12.32. Fear not little flock, for it is your Fathers pleasure to give you the kingdom. Yea it is the will of Christ himself, that those who are given him of his Father, should in time be where he is, as himself prayed John. 17.24. And what shall frustrate the Lord's eternal purpose, or put by his appointment? and what shall hinder him from effecting his will and pleasure? Not all the power in heaven, in earth, or in hell: he is able to bring his children into the possession of heaven which he hath provided and appointed for them, according to his own good will and preasure; and all the power of hell is not able to stand against his purpose, and against his will and pleasure, neither Satan, nor all the devils in hell can cosin or deceive God's children of their inheritance, nor keep it from them by violence; they are God's heirs, who is stronger then all, and so their inheritance is most sure and certain. And hence it is said to be reserved for them in heaven in a place of safety, 1. Pet. 1.4. To an inheritance immortal and undefiled, and that fadeth not away, reserved in heaven for you. Yea the Apostle saith, Coloss. 3.3. that it is hid with Christ in God: it is laid up in the gracious and powerful hand of God, and nothing is able to wrest or wring it out of his hand. Christ saith, 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. 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 lose it, neither can any defeat them or disappoint them of it. Many times heirs amongst men are either cosined of their inheritance, or they are violently kept from it, but it cannot be so with God's heirs, their inheritance is most sure and certain, and they cannot by any means be disappointed of it.

[Use.] 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. For what though it be so, that thou who art a child of God dost lose all that ever thou hast in the world, thou art stripped of all thy wealth, and of all outward good things, yet comfort thyself, thine inheritance remains firm and sure to thee, and thou canst not be deprived of that. And though the devil and his instruments seek by vexations and troubles to make thee miserable, yet they cannot do it: thou art happy, and shalt be happy in despite of them all. And though the Lord suffer them to strip thee of land and living, and to thrust thee out of house and home, and to deprive thee of liberty, to shut thee up in prison, and such like, yet they cannot touch thy inheritance, that is out of their reach, and they cannot possibly thrust thee from that, nor disappoint thee of it. No, no, thine everlasting inheritance is laid up in a sure hand, even in the hand of God, whom they neither can nor dare assault. And though the Lord suffer the instruments of Satan to take away thy life, yet still thine inheritance remains sure to thee, and thou art but thereby put into present possession of it. It is neither the fraud nor the force of the world, or of the devil without, no, nor yet thine own flesh within, that can deprive thee of thine everlasting inheritance. Thou art not trusted with it; if thou wert, thou wouldst soon lose it as Adam did in Paradise, but God keeps it for thee in his own hand, and so nothing can disappoint thee of it. And therefore cheare up thyself, in time of thy outward troubles, and thy outward crosses and losses: and though thou be stripped as naked as Job was, all thy goods are taken from thee, yet take heed thou cry not out as men commonly do in that case, I am undone: thou art not undone, thou art God's heir, and thou canst not be undone; 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. 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 it is commonly seen that the devil troubles God's children more then others in respect of outward things, and he many times (God suffering him so to do) by his instruments strips them of wealth, and of liberty, and of all outward good things, yea he seeks what he can to trouble them in their minds and consciences: And it falls out that many times God's children are more troubled in their minds in time of sickness, then others that are not the children of God. And why so? Surely because the devil knows their salvation and their everlasting inheritance is out of his reach, he knows that is sealed up to God's children, and they have it made sure to them under God's own hand and seal, yea that it is kept for them in the gracious and powerful hand of God. Oh then let the consideration of this comfort thee that art a child of God, in time of any trouble, cross, or loss, that befalls thee in this world.

One thing note we further, in that God's children are God's [Doct. 5] heirs, hence it must needs follow that they are great heirs, and have a goodly heritage. God's children are the greatest heirs in the world, they are heirs apparent to the great Lord and King of heaven and earth, and their inheritance is an inheritance immortal, undefiled, and that fadeth not, 1. Pet. 1.4. And they are 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 God's children have God himself their portion, as David saith, Psal. 119.57. yea the Lord is the portion of their inheritance, as he saith, Psal. 16.5. And having God their portion, they have not only life, wisdom, power, succor, safety, peace, joy, security, and all good things, but they also enjoy him who is the sountaine of all good things: and having God their portion, it is more then if they had a thousand worlds. And therefore we may truly say with David, Psal. 16.6. The lives are fallen to God's children in pleasant places: they are great heirs, and they have a fair heritage.

Now then for the use [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, and excellency, and greatness of it; they are even to trample under foot the riches, pomp, and glory of the world, and to account them dross and dung in comparison of their rich and glorious inheritance: yea their minds, hearts, and affections are ever to be running on their fair and goodly heritage, and they are to long after it, and to wish within themselves, oh when shall I come to be fully possessed of the joys and glory of heaven, and fully to enjoy God himself the fountain of life, and joy, and happiness, and of all good things. Thus ought God's children to be affected in respect of the excellency and greatness of their rich and glorious inheritance. But alas, where is this affection to be found? Do not the minds and hearts of many that would be accounted God's children, rather run on the world, on the wealth, the honors, and the pleasures of the world, then on the rich and glorious inheritance in heaven? As it was said to Peter, Mark. 14.70. Surely thou art one of them, for thy speech is like: so it may be justly said to many, they are of the world, their speech is like. They can speak much and to purpose of the things of this world, but when they come to speak of the joys and glory in heaven, alas their tongues cleave to the roof of their mouths. It may be thou hast a good liking of heaven (as who hath not) and thou hast some taste of the powers of the world to come, as it is Hebr. 6.5. and therein thou dost content thyself; deceive not thyself, that liking and that taste may be in one that shall never come to heaven, thou must have more then a taste, even a true, sound, and feeling affection to the joys and glory of heaven, or else thine heart is not rightly affected with the great and glorious inheritance in heaven, and thou must be able to speak of it feelingly. One that is heir to great lande and living amongst men, being now come to some years and discretion, and able to speak with understanding, how feelingly and with what delight will he speak of the fair houses, and goodly woods and fields that he in time (if he live) shall come to enjoy? So it must be with thee in respect of thine heavenly inheritance: thou must be able to speak of it feelingly, and have thy soul even rauisht with delight in speaking of it, and have a feeling apprehension of the joys and glory of heaven.

Thou wilt say, [Quest.] How shall I know that I have more then a taste of the joys and glory of heaven? that I have a true, sound, and feeling affection to them?

I answer. [Answ.] By two things.

First, if thy affection to them be seconded with a careful use of all good means by which it may be continued and increased, thou dost carefully hear the word, and read it and other good books, thou dost meditate and confer of holy things, that so thine affection to heaven and heavenly things may be more enflamed; and thou art never so well as when thou art in the company of God's children, and conferring [ 1] with them of heavenly things.

And secondly, if thy affection to the joys and glory of [ 2] heaven, bring forth to thee a love to God for so great a mercy in working that affection in thee: thou dost love God because he hath changed thine heart from being set on the world and worldly things, to affect heaven and heavenly things, and thou dost express that love in the duties of love both to God and men, especially to such as are the children of God, & bear God's image in special manner: if it be thus with thee, then doubtless thou hast a true, sound, and feeling affection of the joys and glory of heaven, and that is the thing thou must find in thyself.

Come we now to the second amplification of the dignity belonging to God's children, that they are heirs, 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.

And first in that God's children are joint heirs, coheirs, or fellow heirs with Christ, we are to take notice of the great honor and dignity God's children are advanced to. And that I will briefly note hence in the first place, is this.

[Doct. 6] That the Lord is pleased to bestow on his children great honor and marvelous excellent dignity, even to make them his heirs, yea joint heirs with his own natural Son, with his only begotten Son, with his own dear Son, the Son of his love, as the Apostle calls him, Colos. 1.13. It is a great honor that the Lord vouchsafeth to make his chosen, servants, it was as much as the prodigal durst desire, Luke 15.19. I am not worthy to be called thy son, make me as one of thy hired servants. The Lord hath no need of the service of men, he hath thousands, and ten thousands of his glorious and holy Angels round about his throne to minister to him, Dan. 7.10. But that the Lord is pleased to make his chosen, not only his servants, but his adopted sons, yea his heirs, yea fellow heirs with his own Son, and not only to give them life, and to place them with his Angels, but with his own dear Son, even to share with him in life, and glory, and in his kingdom, oh that is a favor of God wonderful and unspeakable; and that is an advancement exceeding great and marvelous. And indeed the favor of God therein is greater, in that the Lord hath passed by the evil Angels, that are plunged into the depth of inconceivable misery, he hath left them in that misery, and hath only advanced his chosen amongst men to such height of honor and dignity. And the consideration of this (to be brief in it) is of use, both in respect of others, and also of God's children themselves.

As first on this ground, be thou warned whosoever thou [Use 1] art, to take heed thou give no liberty to thyself, to think or deal basely with any child of God, be he never so poor, or of never so mean place in the world. Hath the Lord bestowed such honor and dignity on his child, as to make him his heir, yea joint heir, and fellow heir with his own dear Son? and darest thou deal basely with him, yea darest thou give way to thy wicked heart to think basely of him? Darest thou think in thine heart, that a child of God is base, and that he is but a precise fool? The Lord seeth thy heart, and hath the Lord made it known in his eternal truth, that his child is his heir, yea joint heir, and fellow heir with his own Son, of life and glory in heaven, and darest thou in thy very thought contradict the truth of God, and think in thine heart that the child of God is base, and silly, and simple, and but a fool? And darest thou open thy mouth, to call a child of God fool, or base slave or schismatic, or the like? Will the Lord take it at thy hands, that thou dost either thus think, or thus deal with any child of his? Will a King take it well if he know that any man doth either despise his favorite, or deal basely with one whom he hath highly honored, and hath a purpose further to honor? When Haman knew it was the Kings mind to honor Mordecai, though he hated him in his heart, yet he durst not show the least dislike of him, but was forced sore against his will, to clothe him in royal robes, and to cause him to ride through the City on the Kings horse, and to proclaim: Thus shall it be done unto the man whom the King will honor, Hest. 6.11. And will then the King of heaven and earth take it at thy hands, if thou either think or deal basely with any child of his, whō he hath made his heir, yea joint heir with his own dear Son the Lord Jesus? No, no, be thou sure of it, the Lord will not suffer thy base esteem of his child, or thy base dealing with any of his, to escape his punishing hand, but unless thou be humbled for it, he will assuredly return it on thy soul, to thine eternal woe and confusion.

[Use 2] And so for a second use of the point: Consider this to thy comfort, thou that art a child of God; the Lord out of his exceeding love to thee, hath highly honored thee, he hath advanced thee to be his heir, yea to be joint heir with his own Son. And though the world think basely of thee, and men of the world deal basely with thee, and seek to disgrace thee, yet they cannot do it, they cannot take thine honor from thee: though wicked wretches of the world rail on thee, and load thee with foul terms, care not for it, they are but as dogs that bark against the Moon, they cannot obscure or blemish thine honor. No, no, honor is given to thee by him who is able to maintain it, and he will maintain it, and one day make it manifest to all the world, to men and Angels. Think on that to thy comfort, and so I pass on to a second thing.

In the next place, in that God's children are joint heirs, coheirs, or fellow heirs with Christ, we are given to understand thus much.

[Doct. 7] That God's children have right and title to one and the same inheritance with the Lord Jesus Christ, and shall one day be possessed with the same rich and glorious inheritance in heaven that the Lord Jesus is now possessed of, and they shall one day partake with him, and share with him in his everlasting inheritance. And that this point may be rightly conceived, know that the everlasting inheritance of Christ is twofold, it is the inheritance of life and glory, and of dominion and power. Christ now lives in heaven in his body and soul, most blessedly and gloriously, being wholly freed from all infirmities and temptations, and being filled with all joy and glorious brightness, and he is also in his human nature exalted above all Principalitie, and power, and might, and dominion, and every name that is named, not in this world only, but also that that is to come. Ephes. 1.21. he reigns in heaven most gloriously and most triumphantly. Now God's children shall one day be partakers with Christ of this double inheritance, they shall one day live with Christ in endless glory, and they shall also reign with Christ, they shall one day share with Christ both in life and glory, and in his kingdom, though not in equal degree: the glory and power of Christ shall exceed the glory and power of all God's children. 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: then shall they also be seen with him shining in unspeakable glory. Philip. 3.21. the Apostle saith, that Christ shall change the bodies of true believers, and make them like his own glorious body: and they shall one day be glorious in their measure, according to his image who is the God of glory. 1. John. 3.2. saith Saint John, We are now the sons of God, but yet it doth not appear what we shall be, and we know that when we shall appear we shall like him. Revel. 3.21. saith Christ, To him that overcometh will I grant to sit with me in my throne, even as I overcame and sit with my Father in his throne. Christ hath overcome, and reigns in glory, and they that overcome shall reign with him, though not in equal glory; they shall one day partake with him in life and glory, and in his kingdom, though not in equal degree.

For why, God's children are one with Christ, [Reason.] he is their head, and they his members, and the glorification of God's children pertains to the glory of Christ, one cannot be without the other, as the Apostle saith, 2. Thes. 1.10. When Christ shall come to judgment 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 Jesus, and shall one day be possessed of the same rich and glorious inheritance in heaven, that he is now possessed of, they shall one day share with him in his everlasting inheritance, and in his kingdom, though in different degree.

Now then for the use of this: first, what an excellent comfort [Use. 1] 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. Art thou a child of God? art thou sure of it, thou hast part in Christ? Then know to thy comfort, thou art a fellow heir with the Lord Jesus, and thou hast right and title to one & the same inheritance with him, & thou shalt one day be possessed of the same rich inheritance in heaven that he is now possessed of, and thou shalt one day share with him in life and glory in heaven, and in his eternal kingdom; and what a sweet comfort is that to a child of God? The consideration of this, is enough to fill the hearts of God's children with joy unspeakable and glorious: yea the consideration of this ought to stir them up to long for the appearing of the Lord Jesus; knowing this, that when he shall appear, they shall appear with him in glory, and come to partake with him in that endless life and glory that he is now possessed of in heaven. Dost thou that art a child of God 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, and dost thou not long for his coming? Surely then thy heart is not right in thee: and if thy desire this way be weak and feeble, seek to be quickened, labor thou to have a lively hope to partake with Christ in his glory in heaven, and thine heart will then be filled with abundance of comfort, on the consideration of the truth now delivered, and thou shalt then long for the appearing of the Lord Jesus.

[Use. 2] Again, for the second use: 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 Lord's goodness and mercy towards them, who hath provided for them such a rich portion, as to share with his own Son in life and glory in heaven, and to partake with him in his kingdom? Oh this ought to stir up God's children to endeavor to answer so great a mercy, and to carry themselves as those that shall one day be fellow heirs with the Lord Jesus, and partake with him in life and glory in heaven. And consider it, thou that dost persuade thyself thou art a child of God: it is a foul shame for thee that dost persuade thyself thou art a child of God, and so God's heir, and joint heir with the Lord Jesus, and shalt one day have thy portion, not only among the Saints, but with the only begotten Son of God, to carry thyself as those that shall have their part and portion with the devils and damned in hell. Dost thou suffer thyself to be a drudge to the lusts of thine own heart, to be proud, vain, covetous, or the like? It is a shame for thee, meditate and think seriously of the goodness and mercy of God towards thee, in that he hath made thee his child, yea his heir, yea joint heir with his own Son, and that thou shalt one day share with him in life and glory, and in his eternal kingdom; and thou shalt find, thou canst not be sufficiently thankful to God for so great a mercy. The due consideration of this, that the Lord should advance thee from a child of the devil and of wrath, to be his child, yea his heir, yea joint heir with his own dear and only begotten Son, even to share with him in eternal life and glory, and in his eternal kingdom, will set thee a work to an endeavor to show thyself thankful, and to labor to express thy thankfulness for so great a mercy, in all holy obedience.

Come we now to the second general thing laid before us in this verse, the condition of such as are heirs of God, and joint heirs, or fellow heirs with Christ: namely this, that they must suffer with Christ, amplified by the end of their suffering, that they may be glorified with Christ. If so be that we suffer with him, that we may also be glorified with him. In these words the Apostle falls on the second general part of this Chapter, which he continues to verse 31. And having in the former part of the Chapter hitherto, delivered matter of sweet and excellent comfort to the believing Romans, and to all other true believers, against the relics and remainders of sin and corruption still abiding in them, he now comes to cheare them up, and to arm and strengthen them against the bitterness of the cross, and to encourage them patiently and constantly to bear the afflictions they should meet withal, and that by diverse arguments: we will lay forth his arguments as we come to them. In these words he layeth down the first ground of comfort, which he continues and amplifies to the 26. verse. But to keep within the compass of this verse, these words: If so be that we suffer with Christ, that we may also be glorified with Christ, as they have respect to the foregoing matter, are a prevention of a secret objection. For some might say to the Apostle, you tell us of great honor and dignity the Lord is pleased to bestow on us; we being his children, that we are his heirs, and joint heirs, and fellow heirs with Christ, wherein is matter of great comfort: but alas how can this be, seeing our present state is so hard, and our life so full of troubles? Some afflicted person might say: I an heir of God, and thus poor, and thus afflicted, and under such grievous afflictions as I am? Now this the Apostle prevents, by making known the condition that belongs to such as are the children of God, and so heirs of God, and joint heirs with Christ; that indeed we being the children of God, are heirs of God, and joint heirs with Christ: yet this is our condition, that we must first suffer with Christ before we can come to be glorified with him, and to partake with him in his everlasting inheritance. So the Apostle brings in these words: If so be that we suffer with him, that we may also be glorified with him.

Now in these words considered by themselves (as we said) the Apostle layeth down the ground of comfort against the cross, and matter of encouragement to a patient and constant bearing of affliction. And here we have two arguments to that purpose.

[ 1] The first is from the nature of the affliction that God's children undergo, that they are sufferings with Christ, and such as they suffer in common with Christ, and have him as it were a companion with them in their suffering: If so be that we suffer with him, saith the Apostle.

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

I will now as briefly as I can lay forth the sense and meaning of these words, and then proceed to matter of observation and doctrine. If so be that ye suffer with him. The Papists render the words, yet if we suffer with him: 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, 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 shown 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, and a way wherein we must walk to life and glory in heaven. We suffer with him: that is, with Christ. This phrase & form of speech of suffering with Christ, is not here to be taken for sympathizing with Christ, or condoling with Christ, for being touched with sorrow and grief for the sufferings of Christ, as the phrase is used, 1. Cor. 12.26. If one member suffer, all suffer with it: but for suffering as Christ hath suffered, both in respect of the cause and manner of suffering, and for having fellowship and communion with Christ in his afflictions, as the Apostle speaks, Philip. • .10. And the meaning is, If we suffer as Christ hath suffered, both in respect of the cause and manner of suffering, namely, for a good cause, and for righteousness sake. And we suffer as Christ suffered in regard of the manner of our suffering: we imitate and follow him in bearing the cross, and that measure of affliction that is laid on us, as himself speaks, Luke 9.23. If any man will come after me, let him deny himself, and take up his cross daily and follow me. If we bear the cross, and suffer the afflictions the Lord lays on us, as we have Christ for our example, and as he hath borne it before us, willingly and cheerfully taking it up, and bearing it with patience, and in obedience, and with a quiet submission of our wills to the good will and pleasure of the Lord, even to the shedding of our blood for the keeping of faith and a good conscience, and so as our sufferings may be said to be Christ his sufferings, as the Apostle calls them, 1. Pet. 4.13. We being therein conformable to Christ our head, and Christ accounting our sufferings as his own, and suffering in us, as he said Act. 9.4. Saul, Saul, why persecutest thou me? then we suffer with Christ: and that is here meant by the Apostle, when he saith, If so be that we suffer with him. That we may also be glorified with him: that is, to this end, that we may also in our souls and bodies partake with Christ in eternal life and glory in heaven, and in his eternal kingdom; not in equal degree, but according to our proportion, as the Apostle saith, 2. Tim. 2.12. If we suffer, we shall also reign with him. So then the meaning of these words, If so be that we suffer with him, that we may also be glorified with him, is briefly this, as if the Apostle had said.

We being the children of God, are heirs of God, and heirs annexed with Christ, yet so, as we undergo the necessary condition that we must undergo; and walk in the way wherein we must walk to life and glory in heaven; if so be that we suffer with Christ (that is) as Christ hath suffered, both in respect of the cause and manner of our suffering: and have fellowship with Christ in his afflictions, and be therein conformable to Christ our head; and Christ accounting our sufferings as his own, and suffering in us, to this end, that we may also in our souls and bodies partake with Christ in eternal life and glory, and in his eternal kingdom; though not in equal degree, but according to our measure and proportion.

Now first we are to call to mind, that these words, If so be that we suffer with him, that we may also be glorified with him: are (as I told you) a prevention of a secret objection, that some afflicted might make against the Apostles foregoing speech. For some afflicted person, even a child of God, might thus object, and would be ready thus to object, What, I an heir of God, and joint heir and fellow heir with Christ, that am thus poor, and thus persecuted, and thus miserable, and the like? This the Apostle prevents, by making known that the condition of such as are heirs of life and salvation, and of such as shall be glorified with Christ, is this, that they must first suffer with him before they come to be glorified with him. Whence I might stand to show, that in the holy truth of God revealed in his word, there is answer to be found to any needful doubt or question that the heart of man can make or propound: but I pass from that, and the thing I will hence note is this.

That many times God's children being under afflictions, [Doct. 1] are driven to doubt of God's love to them, and to question their estate whether they be the children of God or no, because they are afflicted; especially if they be under some grievous affliction, then they are ready to say, What, I a child of God, that am thus grievously afflicted? or was there ever any child of God as I am? did you ever know any child of God in the like affliction that I am now in? These and the like doubts many times arise in the minds of God's children in the time of their sufferings and afflictions; and the world is ready to gather and conclude from the afflictions of God's children, that God loves them not, and thereupon to charge it on them that they are none of God's children. It was Job's case, his friends judged him to be but an hypocrite, because of his great afflictions, as we may read in the book of Job in many places of it. Yea Satan is ready to take advantage of the afflictions of God's children, and thereupon to cast doubts into their minds of God's love towards them, and whether they be the children of God or no. He set on Christ himself, and would have persuaded him that he had not been the Son of God, because of his hunger in the wilderness, Matth. 4.3. If thou be the Son of God, command that these stones be made bread: as if he had said, Art thou the Son of God? would God suffer his Son to be here in the wilderness, and to starve for want of bread? no, no if thou wert the Son of God thou shouldst have bread to sustain thee in this thy need, though it were made miraculously of stones. Psal. 73. David looking on the prosperity of the wicked, and considering that together with his own afflicted estate, broke out verse 13.14. and said, Certainly I have cleansed mine heart in vain, and washed my hands in innocence: for daily have I been punished, and chastened every morning. Judge. 6.13. saith Gideon in the time of a public calamity and distress, If the Lord be with us, why then is all this come upon us? As if he had said, if the Lord were with us and did favor us, why then are we under this great affliction? Thus God's children many times doubt of God's love to them, and question their estate whether they be God's children or no, because they be afflicted, and especially if they be grievously afflicted.

And the reason [Reason.] is, because they suffer their minds too much to run on their afflictions, and too much to muse on them, and their hearts too much to settle on them, and they lay them too near to their hearts, and they ponder too much on the worth of the good things they want: as in sickness, of the worth of health: in poverty, of the worth of riches, and the like: and they consider not God's usual dealing with his own dear children. And hence it comes, that many times they are brought to doubt of God's love towards them, and call it into question whether they be God's children or no.

And for use, this must teach us, in time of our afflictions to labor to strengthen our faith in the mercy of God, [Use.] and to labor to cleave to him, and to trust in him. And to that end we are to consider, that though the Lord take away health, or take away wealth, or any other good thing from us, and lay affliction on us, yet he takes not away his love from us, but he loves us as dearly in our deepest distress as in our greatest prosperity. We being once within the covenant, it cannot be broken on God's part, and the bond of love on God's part cannot be dissolved: we being once within the compass of his special love, he loves us forever: and even in death we are within the covenant, and we sleep in Christ, 1. Thess. 4.14. Though a man be hailed and pulled, buffeted and beaten extremely, yet so long as he hath the shape of a man and the use of reason, he is a man still: so though a child of God be persecuted, tossed and tumbled up and down, and made as the of-scouring of all things, yet he still retaining the image of God and the power of grace in his soul, he is still a chil • of God, and he is so to hold himself.

[Use. 2] 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, and that they be but hypocrites, and now God hath found them out: that is the devils office and his course, and so doing, we shall show our selves his instruments.

In the next place, as these words do express a condi ••• n that such as are God's heirs, 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: we are given to understand thus much.

That the heirs of life and salvation must first suffer and [Doct. 5] undergo afflictions, and must here in this world first bear the cross, before they come to enjoy and wear the crown of life and glory in heaven. And the way in which they must walk to heaven, is by the cross and through afflictions: every heir of heaven must suffer and must bear that measure of affliction the Lord is pleased to lay on him before he come to be glorified in heaven. And to this purpose besides this text we have further evidence of Scripture, Mark. 10.39. Christ tells the sons of Zebedee, James and John, they should drink of the cup that he should drink of, and be baptized with his baptism that he should be baptized withal, before they could come to glory in heaven. Matth. 16.24.25. the Lord Jesus saith, If any man will follow me, let him forsake himself, and take up his cross and follow me. For whosoever will save his life shall lose it, and whosoever shall lose his life for my sake shall find it. Act. 14.22. Paul and Barnabas exhorted the disciples to continue, affirming that through many afflictions we must enter into the kingdom of God: before we come to glory in heaven we must pass through afflictions. Hebr. 12.8. the holy Ghost saith, all God's children are partakers of afflictions, If ye be without correction, whereof all are partakers, then are ye bastards and not sons. It is the condition that all God's children must undergo. I am. 1.12. saith the Apostle, Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him: as if he had said, after his trial, and not before, he shall receive the crown of victory. And to these we might add many other testimonies clearing and confirming the point in hand, that the 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 the way in which they must walk to heaven is by the cross: and the reasons of it are these.

[Reason 1] First, because the Lord in his infinite wisdom hath appointed the cross to go before the crown, and suffering in this life to go before glory in heaven. And so there is a necessity of suffering and of bearing the cross before we come to enjoy the crown of life and glory in heaven, in regard of God's appointment. Christ saith, Luk. 24.26. that he was necessarily bound first to suffer and then to enter into his glory, even in regard of the will of God revealed by Moses and the Prophets: Ought not Christ to have suffered these things, and to enter into his glory? and the members of Christ are to be conformable to Christ their head.

[Reason 2] Again, the Lord puts none into the possession of life and glory in heaven before they be made fit for it. Now afflictions and the cross are a special means (the Lord in wisdom and by his almighty power so disposing of them) to work that fitness, even to purge out pride, self-love, hypocrisy, covetousness, anger, and the like, and to quicken us up unto all good duties; even to make us fit for the service of God here, and for glory and happiness hereafter. And therefore doubtless on these grounds we may set down this for a certain truth, that the 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 the way in which they must walk to heaven, is by the cross and through afflictions.

[Use 1] Now then to apply this, first this truth serves to teach all and everyone of God's children, to make reckoning of the cross, and to make account of afflictions aforehand, even to reckon on it, and to recount with themselves that they shall certainly meet with the cross, and meet with afflictions as they are going on in the way towards heaven; and that they must go by weeping cross to the crown of life and glory in heaven. We may not look to go to heaven (as the saying is) in a feather bed, to go to heaven with ease, and to walk on in an even, smooth, and pleasant way to life and glory in heaven: no, the way in which we must walk to heaven is by the cross and through afflictions. Indeed the flesh loves ease, and cannot endure to think of this condition, & it grieves the flesh that God and Mammon are no better friends: yea everyone could be content to be Dives whilst he lives here in this world, so that he might be Lazarus when he is dead, and everyone would willingly go to heaven, but he would walk in a convenient broad way, as one saith well, in a way wherein he might drive a sumpter horse before him. Everyone would gladly have comfort in Christ, but everyone is not willing to bear the cross with Christ. Some shun the cross by all means, by all shifts and devices that possibly they can they put it off, they will not suffer the rebukes of Christ, as they are called, Hebr. 11.26. they will not bear disgrace, they will not undergo the note and odious name of Puritans: no they will rather do as the most do, and serve the time though it be with making shipwreck of a good conscience, that they may live quietly and safely, and sleep in a whole skin: and yet they think they may go to heaven well enough. Alas, they deceive themselves, the way to heaven is by the cross: and think not whosoever thou art, that thou shalt come to heaven, and yet escape the cross, and meet with no afflictions by the way; as the worldling by temporal glory goes to eternal shame, so must thou by temporal troubles go on to eternal glory. It is the way in which Christ himself hath gone before thee, and all the Saints and servants of God that are now in heaven have walked on in the same path; and thou mayest not think to make a shorter cut, or to find an easier and a plainer way to heaven then they have found. And therefore thou that art a child of God, or dost persuade thyself that thou art so, prepare thy soul for afflictions, and make full reckoning and full account to meet with afflictions in the way to heaven. It is the the advice of Christ himself, Luk. 14.28. that with what deliberation mighty men of the world build their castles, or one great king goes to war with another, with the same deliberation should we undertake the professiō of Christianity: we must cast our account aforehand, what it will cost us, and what we shall meet withal in that holy profession, and whether we be able to go through stitch with it or no. And thus do thou whosoever thou art, that dost persuade thyself that thou art a child of God, and dost take on thee the name of Christ, and profession of the Gospel: consider with thyself what troubles and crosses thou shalt meet withal in that holy profession, and resolve to bear them whatsoever they be: say not with thyself out of thine own weakness, what shall I do, I shall be made a byword, I shall be pointed at, or the like? Put on courage and resolution to bear whatsoever shall attend on thy holy profession; and resolve with thyself to go through thick and thin, to go through good report and ill report, to bear reproaches, nicknames, mockings, scoffings, railings, revilings, and all manner of spiteful dealing, even to the shedding of thy blood if thou be called to it, for keeping of faith and a good conscience; and think not strange the fiery trial if thou be brought to it, as 1. Pet. 4.12. and remember the words of the Lord Jesus, Luk. 14.26.27. If thou hate not father, mother, and wife, and children, and brethren, and sisters, yea and thine own life also, thou canst not be Christ's disciple. And if thou bear not the cross and comest not after Christ, thou canst not be his disciple. If thou look to be glorified with Christ, make full account to suffer with him in one kind or other, and in thy measure.