The Triumph of a True Christian Described

Our Apostle from the middle of verse 17. hitherto, hath brought several arguments to arm and strengthen the believing Romans against the bitterness of the cross, and to persuade them patiently to bear afflictions they should meet withal, as namely, that they suffering with Christ, they should be glorified with him: and that the afflictions of this life are not comparable to the glory that shall be shown unto us in heaven: setting forth the greatness and certainty of that glory from the expectation of the creature, and from the expectation of such as have the first fruits of the Spirit, and thereunto adding an argument from their saving hope, which ought to be accompanied with patience under the cross and with a patient waiting for the accomplishment of all God's promises. Now in the 26. verse the Apostle brings a new argument tending to the same purpose, and that is from the present help of the Spirit: that they ought not to shrink or faint under the cross, because the Spirit is ready to help and to support them; which he propounds with respect to foregoing matter, as that they had not only saving hope to sustain them in the time of affliction, but the Spirit also. Likewise the Spirit also (saith the Apostle) helpeth our infirmities, for we know not what to pray as we ought, but the Spirit it self maketh request for us with sighs which cannot be expressed. But he that searcheth the hearts knoweth what is the meaning of the Spirit, for he maketh request for the Saints according to the will of God. In these two verses 26. and 27. we have in general offered, first this proposition as a ground of comfort in the time of affliction, that the Spirit helpeth our infirmities. Secondly, a declaration how the Spirit helpeth our infirmities, that is, by the grace of prayer, by teaching and enabling us to pray, which is not barely propounded, but amplified: first, by our ignorance and inability to pray, For we know not what to pray as we ought, saith the Apostle. Secondly, from whence it is that we are able to pray, and that is from the Spirit, But the Spirit it self maketh request for us: which is further enlarged by the means how, namely, With sighs which cannot be expressed. And then the third general thing is the fruit and success of those prayers and sighs sent forth by the help of the Spirit, laid down verse 27. that those prayers and sighs are known and accepted of the Lord. The Apostle describing the Lord by his special property, that he is a searcher of the heart: But he that searcheth the heart (saith the Apostle) knoweth what is the meaning of the Spirit. Then he further proves, that those prayers and sighs are known and accepted of the Lord, because they are the prayers of the Saints, who are dear to the Lord, and they are framed according to the will of God, in the last words of verse 27. For he maketh request for the Saints according to the will of God. So we see the general things laid before us in these two verses.

Come we to the opening of the words. Likewise the Spirit also. As if he had said, we being true believers, and the children of God, we have not only saving hope to sustain us in time of our afflictions, but in like manner, the Spirit also. By Spirit, we are not here to understand either spiritual grace, or love, or the good Angel, as some do, but the holy Spirit of God, the third person in the Trinity, as the word is taken in many verses of this Chapter. Helpeth, or helpeth together. For so the word signifieth: it is metaphorical or borrowed from one who is to take up some heavy burden, or to lift up some great weight which he is not able to take up, or to lift alone without help of another, and another then joins hands with him, or stands over against him at one end of the burden, and helps him to lift or take up the burden or weight: and so the meaning is, that the holy Spirit of God doth as it were join hands with us in bearing the cross, too heavy for us to bear alone, and doth as it were stand at one end of the cross and help us in bearing of it. Our infirmities: or weaknesses, or us being infirm and weak, and not able to bear the burden of the cross alone and of our selves: for (as I take it) the word infirmities is not here to be understood generally of all infirmities that are in God's children, but only with relation to the cross, and of their infirmities and weaknesses in undergoing and bearing afflictions that are laid on them. For we know not what to pray as we ought: that is, even we that are true believers, and the children of God, being in afflictions, are ignorant and know not what is fit for us to ask in prayer at the hands of God, or in what manner to pray for it, as Hezekiah said, Isai. 38.14. in the time of his sickness, he chattered like a crane or a swallow, and mourned as a dove. But the Spirit it self: that is, the holy Ghost himself maketh request for us. This is not to be understood in that sense that Christ is said to make request for us, verse 34. For Christ maketh request or intercession for the Saints by virtue of his merit; but the Spirit is said to make request for us by causing and stirring us up to make request for our selves, as the holy Spirit is said to cry Abba, Father, with sighs which cannot be expressed: that is, with such sighs and groans in our hearts as we are not able to utter by speech, such as we know not how to express in words. Now then not to meddle with opening the verse following till we come to the handling of it, thus conceive we the meaning of the Apostle in this 26. verse, as if he had said.

And we who are true believers and the children of God, have not only saving hope to sustain us in the time of our afflictions; but in like manner the holy Spirit of God, even the third person in Trinity, he doth as it were join hands with us in bearing the cross: and we being infirm and weak, and not able to bear the burden of the cross alone and of our selves, the holy Spirit of God is pleased as it were to stand at one end of the cross, and to help us in the bearing of it, for we are then ignorant and know not what is fit for us to ask in prayer at the hands of God, and in what manner to pray for it, but the holy Spirit of God himself doth then cause us to pray, and stirs us up to make request for our selves, even with such sighs and groans in our hearts as we are not able to utter by speech, and such as we kniw not how to express by words.

Now first from this proposition, The Spirit helpeth our infirmities: that is, we being infirm and weak, and not able to bear the burden of the cross alone and of our selves, though we be true believers and God's children, the holy Spirit of God is pleased as it were to lend us his helping hand, and as it were to stand at one end of the cross, and to help us in the bearing of it: we may gather and conclude thus much.

[Doct. 1] That God's children, even the best of them, and such as have the greatest measure of grace in them, are too weak and unable of themselves to bear the cross and afflictions they meet withal: even the dearest and chiefest of God's children, such as have the greatest measure of faith and grace, are not able to stand by their own strength, and of themselves to hold out without shrinking and fainting in the time of trial, and in the time of trouble and affliction that is laid on them. And for the further confirming of this, we find that the best of God's children being under the hand of God in some affliction, the Lord withdrawing his hand from them but a little, and they being left in some sort to themselves, they have discovered their own corruption and weakness, and they have sometimes broken out into very bitter complaints, as Psal. 77.7.8.9. saith the Psalmist, Will the Lord absent himself forever? and will he show no more favor? Is his mercy clean gone forever? Doth his promise fail for evermore? Hath God forgotten to be merciful? hath he shut up his tender mercies in displeasure? The Church likewise Isai. 59.11. saith in the time of her affliction, We roar all like Bears, and mourn like doves. And thus it was with David, he saith, in the time of his grievous affliction, He roared all the day, Psal. 32.3. And so Psal. 38.8. saith he, I roar for the very grief of mine heart. And how was holy Job ouercarried with passion and perturbation in the time of his great affliction, the Lord withdrawing his hand a little from him, he discovered his weakness exceedingly, he cursed his day, Job 3.1.2.3.4. &c: he brake out into marvelous unbeseeming terms. To these we might add the example of Elijah, 1. King. 19.4. he desired death in the time of his affliction, Take my soul, for I am no better then my fathers. And of Jonah, he was exceeding impatient when he saw that the Lord spared the Ninevites, Chapter 4.3. he said, It was better for him to die then to live: and verse 9. he uttered a very dangerous speech to the Lord, saying to him, Dost thou well to be angry for the gourd? Yea (saith he) I do well to be angry unto the death. Thus have the dear Saints of God being under the hand of God in affliction, discovered their corruption and weakness. And we may see it in daily experience, how pettish, how wayward and froward, and how impatient sometimes are the dear Saints and servants of God in the time of their affliction: and that confirms the truth of the point in hand, that the best of God's children, and such as have the greatest measure of grace in them, are too weak, and unable of themselves to bear the crosses and afflictions they meet withal. And why,

The cross of it self is an heavy burden, [Reason.] it is grievous to the flesh, Hebr. 12.11. And though the cross be sanctified to God's children in the blood of Christ, yet in it self it is part of God's curse, and so it is intolerable, and no child of God is able to bear it, unless the Lord put under his helping hand; and howsoever the Apostle calls it light, 2. Corinth. 4.17. Our light affliction which is but for a moment: he speaks there comparatively, that in comparison of the weight of the glory in heaven it is light, yet in it self it is heavy and indeed intolerable. And therefore no marvel though the best of God's children, and such as have the greatest measure of grace, be too weak and unable of themselves to bear the cross and afflictions they meet withal, and that they are not able to stand by their own strength, and of themselves to hold out without shrinking and fainting in the time of trial, and in the time of trouble and affliction that is laid on them.

[Use 1] And for the use of this, first the consideration of this truth now delivered, ought to teach everyone of us to take heed that we neither needlessly and without cause cast our selves into any trouble, affliction, or trial, when we may by good means avoid the same; nor yet that we presume on our own strength for the bearing of the least affliction or trial. If we cast our selves into trouble and affliction needlessly we cannot comfort our selves in this, that the Lord will help, strengthen, and assist us; we sin against him in so doing, and being left to our selves, alas we must needs sink under the burden. And if we presume on our own strength for the bearing of the least affliction or trial, we leave to a broken staff, and we rest on that which will deceive us. Though we have a great measure of grace, yet we are weak and unable of our selves to wrestle with the least affliction or trial, and to stand under it without fainting. Peter was too confident in himself, Mat. 26.35. he said, Though all should deny Christ, he would never do it, no, he would die at his foot: yet we know, the voice of a silly maid daunted him, and made him deny his master. And therefore presume not on any strength of thyself for the bearing of the least affliction or trial, but when thou art in any affliction or trouble, seek for help and strength from him who is able to yield thee help and strength, even from the Lord. And as a man under an heavy burden feeling his strength to fail him, and that he begins to sink under it, cries for help, and puts forth his hand to such as are about him and near to him, and cries, oh help, or I pray you lend me your hand, or the like: so do thou in time of thy affliction, thou art not able to stand under it by thine own strength, and of thyself to bear it, and therefore seek to the Lord; cry to him, and stretch out thine hands towards heaven, and be earnest with the Lord for help and strength.

And for a second use: is it so that the best of God's children, [Use 2] and such as have the greatest measure of grace, are too weak and unable of themselves to bear the cross and afflictions they meet withal, and are not able to stand by their own strength, and to hold out of themselves without fainting in the time of trial, and trouble, and affliction that is laid on them? Then learn we to take heed of rash censuring of them in whom we discern much weakness and much distemper in the time of their afflictions: if we condemn them as hypocrites, we may haply condemn the generation of God's children, as David speaks, Psal. 73.15. Say not thou when thou seest one who hath given good testimony of true grace in his heart, being under the hand of God in some great affliction, when, I say, thou seest such an one discover much weakness and much impatiency, say not thou, if I had been in his case I would never have done so or so. Oh remember the best of God's children are too weak and unable of themselves to bear the least cross or affliction: yea think with thyself, when thou seest a child of God distempered in the time of some affliction he lies under, that either his pains are exceeding great, or if thou wert in his case, and didst endure what he endures, thou shouldst be much more impatient, unless the Lord should wonderfully strengthen thee.

And for use of comfort, the truth now delivered may minister [Use 3] comfort to such poor souls as are troubled in regard of their distempers and misdemeanors in the time of their grievous afflictions. Indeed they are to be humbled for their miscarriage, and for their impatiency then discovered, but they are not thereupon to be altogether discouraged, they are to remember to their comfort, it hath been no otherwise with them then it hath been with the dearest of the Saints of God in the like case.

In the next place from this proposition, being understood as we have opened it, we may easily see whence it is that God's children are able to stand and to hold out without shrinking or fainting in the time of their afflictions, namely, from the help of the holy Spirit of God: and the next point hence offered is this.

[Doct. 2] That the holy Spirit of God doth help God's children in the time of their troubles and afflictions, and as it were puts under his shoulder, and helps them to bear the burden of the cross; and by his help and powerful assistance alone it is that God's children do stand, and do hold out without shrinking and fainting in the time of trial, and in the the time of trouble and affliction that is laid on them: and that God's children do with patience and with comfort bear any trial, any trouble, or any affliction they meet withal, it is only by the help and assistance of the holy Spirit of God. And to this purpose is that of the Apostle, 2. Corinth. 4.8.9. saith he, speaking of himself and of other true believers, We are afflicted on every side, yet are we not in distress: in poverty, but not overcome of poverty: persecuted, but not forsaken: cast down, but we perish not: and then he subjoins verse 13. Because we have the same Spirit of faith. As if he had said, It is by the help of the Spirit that we are able thus to stand, and thus to hold out without fainting in the time of our great afflictions. And Philip. 4.12.13. the Apostle saith, he could be abased, he could endure hunger and want, yea he was able to do all things, not by any strength in himself, but through the help of Christ which strengthened him. And thus David saith it was with him, Psal. 3. he complains in the beginning of the Psalm, that his adversaries were increased, and that many did rise up against him: and he was in so great distress, as that many said there was no help for him in God: his ease seemed to be helpless and hopeless, yet then he saith verse the 5. He laid himself down and slept, and rose up again, for the Lord sustained him: the Lord by his power and strength from above upheld him. And it were easy to show it by instance in many other examples, that the holy Spirit of God doth help God's children in the time of their troubles and afflictions, and that by his help and powerful assistance alone, it is that they do stand, and do hold out without shrinking and fainting in the time of their trials, and in the time of their troubles and afflictions, and that they bear them with patience and with comfort. For why,

The holy Spirit of God is not only strong and powerful, [Reason 1] yea infinite in power, and most able to help God's children in their trials and afflictions, but he is also willing so to do, yea it is his proper office to help and to comfort God's children in their distresses; he is the comforter promised to them, To be their comforter, and to abide with them forever as their comforter John. 14.16. and he will not be wanting to do his office. And howsoever it may be said, that God the Father is the God of patience and consolation, Rom. 15.5. And as the Apostle saith, 2. Cor. 1.3.4. He is the God of all comfort, who comforteth God's children in all their tribulations; and so not the proper office of the holy Spirit of God, [Object.] to help and to comfort God's children in their troubles and distresses. [Answ.] It is true indeed, God the Father doth doth help and comfort his children in their afflictions, Christ also doth help and comfort them, and the holy Ghost likewise doth help and comfort them: and the help and comfort in their afflictions is a work of the whole Trinity, for all external works of the Trinity are undivided: yet we must know, that for the order and manner of that help and comfort that comes from God to his children in their afflictions, thus it is: God the Father is the fountain of that help and comfort, and that help and comfort is vouchsafed to God's children in and through Christ, and in him is the dispensation of that help and comfort, and that by the virtue and power of the holy Ghost: and so it is the proper office of the holy Spirit of God, by his virtue, power and efficacy of working, to help and to comfort God's children in their afflictions.

[Reason 2] Again, though God's children have in them a great measure of saving grace, and of saving faith, and of saving hope, yet that grace is but weak, and it is not able to support and to uphold them, unless it self be continually supported and strengthened by the actual power of God, even by the working power of his holy Spirit. And therefore doubtless on these grounds it follows undeniably, that the holy Spirit of God doth help God's children in the time of their troubles and afflictions, and by his help and powerful assistance alone, it is that they do stand, and do hold out without shrinking and fainting in the time of their trials, and in the time of their afflictions, and that they bear them with patience and with comfort.

[Use 1] And for the use, I might bend the force of this truth against that foolish conceit of the Papists, who think that in the time of trouble they are made able to stand and to hold out without fainting by the help of Saints departed, as by the help of the virgins Marie, of Saint Peter, and such like: an idle and a fillie conceit; the naming of it is a sufficient confutation of it.

[Use 2] And for the use to our selves; on the ground of truth now delivered, we are in the first place to learn this lesson, that as we are not to presume on any strength in our selves for the bearing of the least affliction or trial: so we are not to be too diffident and too distrustful of our standing in the time of trial, and in the time of affliction; we are not to cast needless doubts aforehand, and to say, alas I find myself weak and unable to wrestle with the least affliction, and how then shall I be able to hold out if the Lord should bring me into some great trial, the fiery trial, or the like? Reason not thus with thyself, but consider y ^t though thou art weak and unable of thyself to bear the least affliction and trial, yet thou being a child of God, thou shalt have the holy Spirit of God helping thee to bear the burden in the time of thy affliction, and he is a strong helper, his power is infinite, and it is not the strength of any affliction being but finite, that can match his power, he is able to make thee stand and to hold out in the greatest brunt; and therefore fasten not thine eye so much on thine own weakness as on the mighty power of the holy Spirit of God, and consider not what thou in thyself, or of thyself canst suffer or endure, but what the holy Spirit of God is able to make thee to suffer and to endure: and thereupon thou mayest say with the Apostle, 2. Cor. 12.10. When I am weak, then am I strong, though in myself I be weak, and unable to bear the least trial or affliction, yet I am able to bear the greatest trial the Lord shall bring me to, through the power of the holy Spirit of God strengthening me. Indeed thou being a child of God, thou must look for trials, yea the more dear thou art to the Lord, and the greater measure of grace thou hast received, the greater trials must thou look for: and therefore take thou heed thou grieve not the holy Spirit of God, by whom thou art to be helped in the time of trial. If thou by any sin of thine cause the holy Spirit of God to withdraw himself, and to depart from thee, then in the time of trial thou shalt be as weak as other men, as Sampson said of himself, Judge. 16.17. and as he found it by woeful experience, though he were a dear Saint and servant of God. Therefore labor thou to keep the holy Spirit of God with thee, provoke him not by any known sin of thine, but give him good entertainment, by cherishing his good motions in thine heart, by holy thoughts, and holy meditations, by gracious speeches, by exercising thyself carefully in the word of God, and in all good duties; and then doubtless, though thou art weak and unable of thyself to bear the least trial or affliction, yet the holy Spirit of God will help thee in the time of thy trouble and affliction, and by his help and powerful assistance alone, thou shalt be able to stand, and to hold out without fainting in the time of thy greatest trials and troubles, and to bear them with patience and much comfort.

Again, for further use: Is it so that the holy Spirit of God [Use 3] doth help God's children in the time of trials, troubles, and afflictions, and that by his help and powerful assistance alone, it is that they do stand and do hold out without fainting in the time of their trials and afflictions? Then learn we, if so be we find ease, comfort, and refreshing in the time of affliction, and strength to bear it with patience and with comfort, to give the praise of that ease, comfort, and strength where it ought to be given; even to the help and powerful assistance of the holy Spirit of God alone, and bless him for it. Say not thou when thou findest ease, comfort, and strength in the time of affliction or deliverance out of it, I rubd out, I plucked up a good heart, or the like. No, no, give the praise of that ease, comfort, and strength, and deliverance, to whom it belongs, even to the holy Spirit of God, and let him have all the glory for it. And when thou seest any child of God marvelous patient, and exceeding comfortable under some great and grievous affliction, acknowledge therein the special work and power of the holy Spirit of God: for indeed it is not vouchsafed to all the Saints and servants of God to be so patient and so cheerful under afflictions, the Lord sometimes for good causes, best known to his holy Majesty, withdraws his helping hand a little from his dearest children in the time of their afflictions, and therefore when we see any child of God exceeding patient and comfortable under affliction, we are herein to acknowledge the good hand of God, and the special work of his holy Spirit, and to give him the glory for the same.

Note we further, the Apostle saith, Likewise the Spirit also helpeth our infirmities: as if he had said, we that are true believers, have not only saving hope to sustain us in the time of our afflictions, but, in like sort or in like manner, the holy Spirit of God to help us: whence we may gather.

[Doct. 8] That God's children being patient under the cross, they are truly patient, and their patience is true, sound and comfortable patience. For why,

True patience is a fruit of saving faith, and of saving hope: the Apostle joins them together, 2. Thes. 1.4. We rejoice because of your patience, and saith in all your persecutions and tribulations that ye suffer. And true patience is the gift of God, and the work of his holy Spirit, Philip. 1.29. To you it is given, not only to believe in Christ, but also to suffer for his sake. Now God's children have both saving hope to sustain them in their afflictions, and they have also the holy Spirit of God to help them in bearing the cross: and therefore doubtless they being patient under the cross, their patience is true, sound, and comfortable patience.

And this puts a manifest difference between God's children and the wicked in the time of distress. [Use.] Though the wicked may sometimes seem to be patient in the time of distress, yet indeed in them it is no true patience, but only a miserable hardness and stupidity in them, and they are like blocks or stones, as it is said of Nabal, 1. Sam. 25.37. when his wife Abigail told him what was like to have come to him from David, His heart died within him, and he was like a stone. So indeed it is with the wicked, when the hand of God is heavy on them (as one saith well) they are then either like barking dogs or as senseless stones: they cannot bear the pains and pangs of death patiently: stoutly they may, and may seem to be vnapalled being hardened in their hearts, which is an heavy judgment of God on them, being then insensible of God's hand when they should be most sensible of it, and be humbled under it, and so they bear not the hand of God patiently, and indeed they cannot. And therefore if thou whosoever thou art, wouldest have true patience in the time of affliction, never rest till thou find that thou hast saving hope in thee, and then doubtless thou shalt not only have that saving hope to sustain thee in the time of thy affliction, but thou shalt have the holy Spirit of God in like sort to help thee to bear the cross: and then thou being patient, thy patience will be true, sound, and comfortable patience.

Come we now to the second general thing laid before us in this 26. verse, and that is (as I told you) a declaration how the Spirit helpeth our infirmities, namely, by the grace of prayer, by teaching and enabling us to pray; which the Apostle amplifieth, first by our ignorance and inability to pray, that we know not how to pray as we ought.

Secondly, by making known to us that the Spirit doth help our infirmities by the grace of prayer, in that he maketh request for us, and that with sighs which cannot be expressed. Now from the general here laid before us, that the Spirit helpeth our infirmities by the grace of prayer, by teaching and enabling us to pray, we are given to understand thus much.

[Doct. 4] That the grace of prayer is a special means by which the holy Spirit of God helpeth God's children in the time of their troubles and afflictions. The holy Spirit of God doth help & powerfully assist God's children, and makes them able to stand and to hold out without shrinking and without fainting in the time of their trials and afflictions, by enabling them to pray, even by making them able to send up the prayer of faith to God, as a special means of strength, and of support, and of comfort to them. And hence it is that the Apostle, I am. 5.13. he sends the afflicted to prayer, as to a special refuge. Is any man among you (saith he) afflicted, let him pray: as if he had said, I can advise him no better then to betake himself to prayer. And if any that is afflicted be enabled by the Spirit of God, to send up to God the prayer of faith, doubtless he shall find that a special means of strength, and of support, and of comfort to him. We find that the holy Spirit of God hath from time to time stirred up the Saints & servants of God in the time of their troubles and afflictions, to seek to God by prayer, and hath thereby as by a special means helped and supported them, and made them able to stand, and to hold out without shrinking, and without fainting. Thus it was with Moses when he was in great distress at the red sea, Exod. 14. The people murmured against him, and reproached him very wickedly, verse 11.12. and no doubt the good man was much perplexed, yet then the holy Spirit of God enabled him, both to cheare up the people, and also to be earnest with God in prayer, as it appeareth verse 15. The Lord saith to him, Wherefore criest thou unto me? And thereby was he strengthened, and supported, and made able to stand, and to hold out without shrinking, and without fainting under his great affliction. And thus when good king Hezekiah was in great trouble and distress, Saneherib sending a great host against him, and sending a railing and blaspheming letter to him, the holy Spirit of God then made him able to send up the prayer of faith to the Lord, and that was a special means of strength, and of support and comfort to him, 2. King. 19.14.15. &c. And so it was with good King Jehoshaphat, 2. Chron. 20. A great multitude of enemies coming against him, yea so great a multitude as he saith verse 12. That he and his people knew not what to do, or which way to turn themselves; yet in that amazement did the holy Spirit of God make him able to send up an excellent prayer to God, as we may read verse 6, 7, 8, 9, 10, 11, 12. and thereby was he wonderfully strengthened and supported. We might add to these many other examples, all clearing and confirming this truth, that the grace of prayer is a special means by which the holy Spirit of God helpeth God's children, and maketh them able to stand, and to hold out without shrinking, and without fainting in the time of their troubles and afflictions. And the reasons of it are these.

First, prayer as a means, not as a meritorious cause, or by [Reason 1] any merit or worthiness in it self, but by faith in the promise of God, as a means, I say, it obtains remission of sins, and as a means it sanctifieth the hand of God to his children, for all things are sanctified to them by the word and prayer. 1. Tim. 4.5.

Secondly, prayer gives strength to faith, to hope, and to [Reason 2] the other graces of God's Spirit in God's children, and it is not possible that such of God's children as are frequent in prayer should be weak in faith and in other graces of the Spirit of God: and therefore doubtless the grace of prayer is a special means by which the holy Spirit of God helpeth God's children, and makes them able to stand, and to hold out without shrinking, and without fainting in the time of their troubles and afflictions.

And for the use: [Use.] I might on the ground of truth now delivered, stand to show the excellency of the grace of prayer, as that the holy Spirit of God is pleased to use it as his hand reached out to God's children to help them, and to support them in the time of their afflictions and troubles: but I pass by that, and for the use of it. Is it so that the grace of prayer is a special means, and as the hand of the holy Spirit of God by which he helps God's children in the time of their troubles and afflictions? Surely then there is matter of great comfort for thee whosoever thou art, that findest thyself stirred up, & made able by the holy Spirit of God, to pray, and to send up to God the prayer of faith in the time of thy trouble, and in the time of thy affliction; thou mayst thereby assure thyself, that the holy Spirit of God is reaching out his helping hand to thee, and as it were, putting under his shoulder, and joining hands with thee in bearing the burden of that cross, and of that affliction whatsoever it be, that lieth on thee, and that thou shalt not shrink under that burden. If then thou find that it is not with thee after the manner of the wicked, who being under the hand of God in some distress, either seek to help themselves by shifts, and by unlawful means, or are stirred up by that spirit that is in them, to seek help and ease by carnal means, by play, by merry company, by going to taverns, and such like, as Saul did by music when the Spirit of the Lord was departed from him, and an evil spirit possessed him, 1. Sam. 16.17. I say, if thou find that it is not thus with thee, but thou being under the hand of God in some affliction, howsoever thou art careful to use all outward lawful means of ease, of help, and of comfort, yet thou art most careful to seek to God by prayer, and thou art stirred up in a special sort, to send up to God the prayer of faith: comfort thyself, thou hast then the helping hand of the Spirit of God reached out to thee, and joining with thee in bearing the burden, and assuredly thou shalt not shrink under it. And as one saith in the case of temptation to sin, when thou art tempted to any sin, pray against that sin, and sin if thou canst: so I dare boldly say to thee, send up to God the prayer of faith in the time of thy affliction, and then sink and utterly fail under it if thou canst. Thou wilt say, I feel myself in the time of affliction so oppressed and so overwhelmed, as I cannot pray, I cannot lift up my soul to God in prayer. Dost thou desire it? canst thou mourn? canst thou draw near to God in sighing and groaning? Cheere up thyself, even therein thou hast the strength and the powerful hand of the holy Spirit of God joining with thee, and helping thee to bear the burden; for so it follows in this verse. And howsoever it shall please the Lord to deal with thee, assure thyself thou shalt not be altogether overcome of that affliction, nor utterly faint under it, thou hast the mighty hand of the holy Spirit of God to uphold thee: think on that to thy comfort.

Come we now to stand on the Apostles declaration, how the Spirit of God helpeth our infirmities, more particularly: and first of his amplification of it, by our ignorance and inability to pray, For we know not what to pray as we ought, saith the Apostle: that is, (as we shown) we being under the hand of God in affliction, are many times as it were at our wits end, and we know not what is fit for us to ask in prayer at the hands of God, and in what manner to pray for it.

Now the point hence offered is this: That the best of [Doct. 5] God's children in their afflictions, their afflictions being great and grievous, are many times to seek, and of themselves they know not how to go to God in prayer as they ought, and they are ignorant what is good for them to ask in prayer at the hands of God, in respect of their present state and condition. See the truth of this in one or two examples. Job 6.8.9. we find that holy Job being under the hand of God in great affliction, he was so far to seek touching prayer, and what was good for him to ask in prayer at the hands of God, as he brake out into a strange petition, Oh (saith he) that I might have my desire, and that God would grant me the thing that I long for! that is, That God would destroy me, that he would let his hand go and cut me off! The good king Hezekiah saith it was so with him in the time of his sickness, that he chattered like a crane or a swallow, Isai. 38.14. he uttered broken petitions, and he was to seek how to pray to God as he ought. And thus it hath been with many other Saints of God, and is many times with the dearest of God's children, in their afflictions being great and grievous: and why.

[Reason 1] The minds of God's children are then for the most part so oppressed and so perplexed, and they have such a feeling of their present pains and grievances, as their hearts are altogether unmeet to call on God, and their tongues altogether unfit to utter a word; and Satan being an utter enemy to prayer, he then takes advantage of their weakness, and casts into their minds and hearts many doubts and fears, to disturb them and to keep them from praying to God.

[Reason 2] And again, God's children in their greatest afflictions do many times think and take that to be good for them, which the Lord in his wisdom and fatherly care over them knows not to be good for the present. Paul thought the removal of the prick in the flesh had been good for him, and he prayed for the removal of it, 2. Corinth. 12.8. but the Lord answered verse 9. My grace is sufficient for thee; for my power is made perfect through weakness: he made it known it was not good for him at that time to have it removed. And therefore doubtless the best of God's children, in their afflictions, being great, are many times to seek, and of themselves they know not how to go to God in prayer as they ought, and they are ignorant what is good for them to ask in prayer at the hands of God, in respect of their present state and condition.

[Use 1] Oh then (for use) what a madness is it in those men or women, who think though now they go on in a wicked and damnable course of sin, adding sin to sin, they are drunkards, they are most vicious and vile persons, and they go on with an high hand in the practice of sin; yet when sickness comes, and they draw near to their death, then they will go to God by prayer, then they will call on God, and cry to God for mercy, and all shall be well. Poor souls, they are wonderfully besotted and blinded by the devil. Are the best of God's children, being under the hand of God in some great affliction, many times to seek how to go to God in prayer, and dost thou that art a wicked and graceless wretch, and hast no acquaintance with the grace of prayer in the time of thy health and strength, dost thou think that when thou shalt come to lie on thy sick bed, and the hand of God shall be heavy on thee, that then thou shalt find it an easy matter for thee to go to God by prayer, and an easy thing for thee then to call and cry to God for mercy? Poor soul, if thou so think, the devil blinds thee exceedingly: and consider with thyself, thou mayest be cut off suddenly in thy sin, as we see sometimes in woeful experience, that wicked persons are overtaken by the hand of God, and cut off in the very act of their sin; or if thou come to lie on thy sick bed, yet the Lord may take away thy understanding, thy memory, and may deprive thee of thy senses; or if thou have thy understanding, memory, and senses continued to thee, yet the Lord may justly strike thee with such horror of conscience, and with such a fearful expectation of his wrath deserved by thy sins, as thou shalt not be able to lift up thy face, nor once dare to open thy mouth in prayer to God; and therefore do not so deceive thine own poor soul.

Again, the ground of truth now delivered, may cheer [Use 2] up every poor child of God, who finds himself in the time of his great affliction to seek, and that he knows not how to go to God in prayer as he ought, and he complains of it, and saith, Oh I cannot pray as I was wont. Well consider, doth thy present pain or grievance so oppress thee, as thou canst not lift up thine heart nor open thy mouth to God in prayer? consider this to thy comfort, it is no otherwise with thee then it hath been, and is many times, with the dearest of God's children: and thou having had the grace and gift of prayer in the time of thy health and strength, and now being weak and unable to perform that duty, yet willing and desirous to perform it, the Lord will accept thy will for the deed. And know further to thy comfort, that thou hast the help and benefit of many thousands of the Saints and servants of God, thou hast part in the prayers of all the Saints that live on the face of the earth; thou hast prayed for others in the time of thy health and strength, and now others pray for thee, and thou hast the benefit and comfort of their prayers: and that may be matter of great comfort to thee.

Come we now to the second amplification of the Apostles declaration: how the Spirit helpeth our infirmities, in these words, But the Spirit it self maketh request for us with sighs which cannot be expressed. Where the Apostle makes known, that the Spirit helpeth our infirmities in making request for us, with the manner how, namely, with sighs which cannot be expressed. The words we have formerly opened, and shown the meaning of them to be this, That the holy Spirit of God himself doth cause us and make us able to make request to God for our selves, with such sighs and groans in our hearts as we are not able to utter by speech, and to make known by words. Now in that the Apostle saith, We know not what to pray as we ought, but the Spirit it self maketh request for us with sighs which cannot be expressed: I might stand to show, that ability to pray is not of our selves, but only from the help of the holy Spirit of God, but that is too general. To keep to the purpose of the Apostle, which is to show how it is with God's children in the case of affliction, the point hence offered in the first place is rather [Doct. 6] this.

That when God's children are plonged into such deep distress, and under the hand of God in such great affliction, as of themselves they are to seek how to go to God in prayer, and they cannot open their mouths to utter words of prayer to God, yet even then doth the holy Spirit of God make them able in some sort to seek to the Lord, and then doth the holy Spirit of God enable them at least to sigh and to groan to God. We find that thus it was with the people of God being in the bondage of Egypt, the text saith, Exod. 2.23. they sighed for the bondage, and cried, and their sighing and crying was to the Lord; for so it follows, Their cry for the bondage came unto God, and God heard their moan, and remembered his covenant with Abraham, Isaac, & Jacob. Yea the Lord saith, Exod. 3.7. I have surely seen the trouble of my people which are in Egypt, & have heard their cry, because of their task-masters, and I know their sorrows. And this is again remembered by Stephen, Act. 7.34. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning: implying thereby, that when they were able to do no more, yet the holy Spirit of God made them able to sigh and to groan to God.

And indeed the holy Spirit of God once vouchsafed to God's children, he never altogether forsakes them, [Reason.] but even when God's children think they have lost the good Spirit of God, then hath he a secret working in them, and then doth he by his secret working and power uphold them. And so when they are plonged into such distress, and are in such great afflictions as they are to seek how to go to God in prayer, and they cannot open their mouths to utter words to God, then doth the holy Spirit of God secretly work in them, and enable them in some sort to seek to the Lord, and at least to sigh and groan to God.

And this for use, [Use.] puts down a difference between God's children and carnal persons in the time of great distress. Though God's children be in so great distress as they are to seek how to go to God in prayer, and they cannot open their mouths to God in the words of prayer; yet then they are not altogether destitute of help, they have then the holy Spirit of God by his secret work enabling them to sigh and to groan to the Lord: but it is not so, neither can it be so with carnal persons. Howsoever a carnal person may and doth sometimes under some great distress sigh and groan, and weep and howl, yet his sighing and groaning comes not from the secret work of the holy Spirit of God enabling him so to do, he is altogether void of the Spirit of God, and his sighing and groaning is only a work of nature. A brute beast many times groans under the burden that lies on it, out of a sense and feeling of the weight of it: and so is it with carnal persons, their sighing and their groaning in the time of great distress, it comes only from the work of nature, and not from the secret work of the holy Spirit of God, as it doth in God's children.

[Quest.] If any ask: how shall I know that my sighing and my groaning in the time of my great distress comes from the secret work of the holy Spirit of God, and is not only a work of nature in me, that I may take comfort in it?

[Answ.] I answer. Thou shalt know it by these two things.

First, if so be thy sighing and thy groaning come not only out of thy present pain and grievance, but also out of a true sense and feeling of thy sins, and out of a true sorrow for thy sins.

And again, secondly, if so be thou find that in thy sighing and thy groaning thou drawest near to God, desiring from him pardon of thy sins, and from him ease, comfort, and refreshing. By these two things try thy sighing and thy groaning in the time of thy great distress: and if thou find that then thy sighing and thy groaning is not only a work of nature coming out of thy present pain and grievance, but also out of a true sense and feeling of thy sins, and out of a true sorrow for thy sins, and that in thy sighing and thy groaning thou drawest near to God, comfort thyself, that sighing and that groaning of thine is from the secret work of the holy Spirit of God in thee, and there is matter of great comfort in it.

Now further, in that the Apostle saith, The Spirit it self maketh request for us: that is, he enableth us to make request to God for our selves, and then subjoins, with sighs which cannot be expressed: that is, with such sighs and groans as we [Doct. 7] are not able to utter by speech, and to express by words: we may easily gather thus much.

That the very sighs and groans of the hearts of God's children in the time of their great troubles and distresses, are effectual prayers to God. When the spirits of God's children are so daunted and so overwhelmed in the time of their afflictions and trials, as they are not able to utter a word to God in prayer, then are the very sighs, and sobs, and groans of their hearts, loud and strong cries in the ears of the Lord. And thus speaks the Lord expressly, Exod. 14.15. Wherefore criest thou, saith the Lord to Moses, when Moses spake never a word, but only prayed to the Lord in his heart, and the secret lifting up of his heart and inward groans of it were loud cries in the ears of the Lord. 1. Sam. 1.13. it is said, that Hannah spake in her heart, her lips did move only, but her voice was not heard: and yet she saith verse 15. that she had poured out her soul before the Lord: she made a very effectual prayer to the Lord. Isai. 38.14. Hezekiah saith, that in the time of his great sickness his prayer was like the mourning of a dove: and yet was that prayer of his very effectual and prevailed with the Lord. And we read Psal. 10.17. that the Lord hears the desire of the poor. And again, Psal. 145.19. that he will fulfill the desire of them that fear him: he also will hear their cry, and will save them. Even the very desires, and the very sighs and groans of the hearts of the poor Saints and servants of God in their afflictions, they being not able to open their mouths to God, are effectual prayers to God, and are accepted of the Lord: for why,

True prayer pleasing to God, is not lip-labor, [Reason.] but the labor of the heart, and it is not uttering of the words of prayer, though with a loud voice and with great eloquence that the Lord likes of; indeed it is but mere babbling and formal, unless it come from a feeling heart: and prayer is not to be measured either by the number of words, or by the fineness of them, but by the earnest desire of the heart, and by the sighs and groans of the heart. Therefore doubtless the very sighs and groans of the hearts of God's children in the time of their great troubles and trials, they being then not able to utter the words of prayer, are effectual prayers to God, and are loud and strong cries in the ears of the Lord.

And this for the use, [Use.] affords matter of singular comfort to all God's children; it may cheer them up in the time of their greatest trials and afflictions. What though it be so that a child of God be in the hands of cruel persecutors and tyrants, and they deal most hardly with him, and lay load of torments and tortures on him, yea so press him down as he is not able to utter a word, yet they cannot hinder him from having access to the Lord, he can sigh and groan to the Lord: yea the more weight of torments they lay on him, the more doth his sighs and groans increase so long as there is life in his body. And suppose they cut his tongue out of his head, yet his heart can still sigh and groan to the Lord, and his sighs and groans are loud and strong cries in the ears of the Lord. And be it so that a child of God lies on his bed of sickness, and is so weak as his speech fails him, or is so full of pain as that the bitterness of his pains doth swallow up his words, and he is not able to utter a word in prayer to God, yet let him consider, that if he do but sigh and groan to the Lord, his very sighs and groans are effectual prayers and loud cries in the ears of the Lord, and do move the Lord to much pity and compassion towards him. Yea know to thy comfort, thou that art a child of God, thou being under the hand of God in sickness, and so weakened in thy body, or so oppressed with pain, as thou art not able to utter a word in prayer to God, yet thou sighing and groaning to the Lord, thy sighs and groans do make as it were the holy bowels of the Lord to earn within him, as the Lord himself speaks, Ier. 31.20. and the Lord hath then a most tender and fatherly respect to thee. We know that a tender hearted father looking on his sick child, his child being an infant not able to tell where the pain lies, nor to ask the things that it would have and wants, but lies panting and groaning, and looking on the father with watery eyes, oh it makes the fathers bowels earn within him exceedingly, and it doubles his pity and compassion towards his child. Much more is it so with the Lord, he is the Father of mercy, and the God of all pity and compassion; and he looking on his poor child so weakened in body, or so oppressed with pain, as he is not able to express and to make known by words, but lies sighing and groaning under the burden, doubtless his holy bowels are then much more enlarged towards his child, and he is then much more moved with pity and compassion towards his child, then any earthly father, though he be of most tender bowels, can be towards his child. And that may yield matter of sweet comfort to every poor child of God, when he is under the hand of God in so great affliction as he is not able to speak, but his tongue cleaves to the roof of his mouth, and his words are swallowed up; yet he sighing and groaning to the Lord, his very sighs and groans are loud and strong cries in the ears of the Lord: and the consideration of that may minister matter of singular comfort to him. Yet let none abuse this ground of comfort, to make him sluggish, and to make him rest only in the wishes and desires of his heart, and to think that a mental prayer is sufficient at all times, and to plead as some graceless persons do, that though he open not his mouth to God, but goes to his meat and to his bed like a beast, yet he prays to God in his heart, and he can pray to God in his bed half awake and half asleep. If any so gather from this ground of comfort, he savors it not to his comfort and salvation, but to his hurt and damnation. Remember we this, that then are the desires of the heart and the sighs and groans of a child of God, effectual prayers to God and accepted of the Lord, when through the greatness of the affliction, and the bitterness of the pain, his mouth is not able to utter a word in prayer to God: then are the sighs, and sobs, & groanings of the heart of a child of God, loud cries in the ears of the Lord. That is to be thought on for the comfort of every poor child of God, only then when he is under the hand of God in some grievous affliction, and cannot open his mouth to utter the words of prayer to the Lord. Come we now to the 27. verse.

IN this verse (as heretofore I have shown) is laid before us the fruit and success of those prayers and sighs that are sent forth by the help of the Spirit, as namely: That they are known and accepted of the Lord, whom the Apostle describeth by his special property, that he is the searcher of hearts: But he that searcheth the hearts, knoweth what is the meaning of the Spirit. Then he further proves, that those prayers and sighs are known and accepted of the Lord, because they are the prayers of the Saints, who are dear to the Lord, and because also they are framed according to God, or according to the will of God: For he maketh request for the Saints according to the will of God. And thus we have formerly laid forth the general matter of this verse; let us now examine the words of it, touching the sense and meaning of them. But he that searcheth the hearts. These words are a description of God, that he is the searcher of the hearts, and they contain the cause of that which followeth, that he knows the meaning of the Spirit, because he searcheth the hearts. Now God is said to search the hearts by way of similitude, spoken after the manner of men, who use to search out things which they desire to know exactly and perfectly: and so God is said to search the hearts, not that he need to search them that he may know them, for he knoweth them most perfectly; and because he knows them most perfectly, even as exactly and perfectly, yea more exactly and perfectly then men do things they have searched out most diligently and most narrowly, he is said to be the searcher of the hearts: and by the word hearts, we are here to understand the souls of men, and whatsoever is in their souls, even the most secret thoughts, imaginations, purposes, and intents of their minds, and all the inward motions of their wills, their desires and affections. Knoweth, that is, takes notice of, and also approveth of them; for so the word given to God sometimes signifies, as Psal. 1.6. The Lord knoweth the way of the righteous, that is, he approveth and alloweth the way of the righteous. What is the meaning of the Spirit. Some do expound these words thus, what are the prayers and sighs that come from the inspiration of his Spirit: but (as I take it) that is not agreeable to the context, for the Apostle saith verse before, We know not what to pray as we ought, but the Spirit it self maketh request for us. The holy Spirit of God himself causeth us, and stirs us up, and makes us able to make request to God for our selves, with such sighs and groans as we are not able to express or utter by words, and so none can know the meaning of them: and then he subjoins in this verse, But he that searcheth the hearts, knoweth what is the meaning, that is, what is the mind, and meaning, and will, and desire of his own good Spirit, in those sighs and groans stirred up by him in the hearts of his children, and thus we expounded the word, verse 6. of this Chapter 〈 in non-Latin alphabet 〉 . For he maketh request, that is, the same holy Spirit of God, causeth and stirs up, and enableth such as are cleansed by the blood of Christ, and sanctified by his grace, and renewed according to the image of God in a measure of holiness, and are God's children, to make request to God for themselves according to God, so the words are, 〈 in non-Latin alphabet 〉 ; and the meaning is, according to the will of God, and according to the rule of his word, both for matter and manner; and so after an holy manner pleasing to God, as 1. John. 5.14. This is the assurance that we have in him, that if we ask anything according to his will he heareth us. Thus then we are to conceive the Apostles meaning in the words of this verse, as if he had said:

But God who most exactly and most perfectly knows the secret thoughts, imaginations, purposes and intents of the minds of men, and all inward motions of their wills, even their desires and affections, as it were by narrow searching into them, yea who knows them more perfectly thē men do things they have sought out by most diligent and most narrow search: he knows what is the mind, meaning, and will, and desire of his own good Spirit in those sighs and groans stirred up by him in the hearts of his children, and he approves of them: for that good Spirit of his causeth and stirs up, and enableth such as are cleansed by the blood of Christ, and sanctified by his grace, and are the Saints and children of God, to make request to God for themselves, and that according to the will of God, even according to the rule of his word, both for matter and manner, and so after an holy manner and pleasing to God.

First the description of God here given by the Apostle comes to be considered, that he searcheth the hearts of men: and the point hence is that which is hereby meant and intended by the Apostle, namely.

[Doct. 1] That God perfectly knows the secret thoughts, imaginations, purposes and intents of the minds of men, and all the inward motions of their hearts: the Lord doth certainly and perfectly know, what men think, and what they affect, and he alone is the searcher of the hearts of men, and he alone knows what is in the minds and hearts of men, and he alone is privy to whatsoever they think or affect. And this truth hath not only ground in this text, but in many other places of Scripture. 1. Sam. 16.7. it is said, The Lord beholdeth the heart. 1. King. 8.39. Solomon in his prayer saith to the Lord, Thou only knowest the hearts of all the children of men. Job 42.2. saith Job, There is no thought hid from thee. And David speaking of the Lord, Psal. 44.21. saith, He knoweth the secrets of the heart. Ierem. 17.10. I the Lord search the heart, and try the reins. Prov. 15.11. Hell and destruction are before the Lord: how much more the hearts of the sons of men? Acts 1.24. the Apostles in their prayer say, Thou Lord which knowest the hearts of all men. And many other places testify thus much, that the Lord perfectly knows the secret thoughts, imaginations, purposes and intents of the minds of men, and all the inward motions of their hearts, and that he alone is acquainted with whatsoever men think or affect, and none but he. And the reasons of it are these.

First, God's knowledge is infinite, and he knows the nature, [Reason 1] reason, and causes of all things, as Heb. 4.13. All things are naked and open unto his eyes, or as the word 〈 in non-Latin alphabet 〉 signifies, anatomized before him.

Secondly, the Lord made the heart of man, and therefore [Reason 2] must needs know it: so reasons the Psalmist, Psal. 94.9.10. and his argument is undeniable, He that planted the ear, shall he not hear? or he that formed the eye, shall he not see? he that teacheth man knowledge, shall he not know? And then he subjoins, verse 11. The Lord knoweth the thoughts of man.

And thirdly, the Lord at the day of judgment will lighten [Reason 3] things that are hid in darkness, and make the counsels of the hearts manifest, and as the Preacher saith, Eccles. 12.14. God will then bring every secret thing to judgment: and therefore out of question he knows every secret thing, and he is privy to the most secret thoughts and motions of the minds and hearts of men, and he perfectly knows them, and he alone is acquainted with whatsoever men think or affect, and none but he. If any say, [Object.] it seems that Satan knows the thoughts and inward motions of men's hearts, in that he commonly fits his temptations to their natural inclinations; as he tempts the sanguine to lightness & scurrility, the melancholicke to unprofitable lumpishnesse, and to strange and foolish conceits, the choleric to wrath and fury, the phlegmaticke to sloth and drowsiness, and such like.

I answer: Satan being a subtle spirit, [Answ.] by observing men's complexions and constitutions of their bodies, may and doth guess at their inward dispositions, and accordingly he sets his temptations; yet he knows not the thoughts of men till some way or other they be discovered, as by signs, by words, by writings, or by actions: it is proper to God alone to know the thoughts of men's hearts before they be uttered, or some way or other discovered, as David saith, Psal. 139.2. He knows them afar off, in the very conception of them, before they be uttered, and he alone perfectly knows all the thoughts of [Use 1] men at all times.

Now then to make use of this, it is a point of large and of excellent use. And first the consideration of this truth may serve as a bridle to keep men back from judging the hearts of others, and from taking on them to judge their hearts to be naught whose lives they see to be holy and good, and they see no apparent evil from them. Indeed I grant that a man may lawfully judge one that is openly vile and profane, to be as he is, and as he sees him, to be a ruffian, to be a drunkard, and such like. Though profane persons would fain hide themselves under this covert, that forsooth you must not judge: and do you know my heart? yet such an one may lawfully be so judged of as he is; and we have ground for it, Psal. 15.4. In whose eyes a vile person is contemned. But it is a common practice of wicked and graceless persons, to take on them to judge such as are holy and religious, and unreprovable, even to judge of their inwards, of their very hearts, and to censure them to be hypocrites and dissemblers. Well, consider it whosoever thou art, seest thou one holy and religious, and one endeavoring to keep a good conscience in all things, and dost thou take on thee to sit in judgment on such an ones heart and conscience, and to judge such an one to be an hypocrite? thou takest on thee the place and office of God himself, and thou inchrochest on his right. It is proper to God alone to know the inwards and secrets of men's hearts, and thou taking on thee to seat thyself in his chair, and in his seat of judgment, thou takest a wrong course, yea a course that will bring down vengeance from God on thine own soul; the Lord cannot endure it, that thou shouldest encroach on his right, and on his peculiar: and thou so doing he is stronger then thou, and he will justle thee down to the bottom of hell; and therefore take heed of it: Who art thou that judgest another man's servant? he standeth or falleth to [Use 2] his own master, yea he shall be established, for God is able to make him stand, Rom. 14.4.

Again, this truth, that God perfectly knows the secret thoughts, imaginations, intents and purposes of the minds of men, and is acquainted with all the inward motions of their hearts, ought to teach us not to please our selves only in this, that we avoid open gross sins, such as would blot and blemish our lives in the sight of men, when notwithstanding we have within us foul bosom sins, and our hearts are defiled with wicked and ungodly thoughts, thoughts of pride, of self-love, of covetousness, of malice, of uncleanness, and such like. If we so do, we deceive our selves, the Lord sees and knows, not only outward gross sins, but the most inward and hidden corruptions of our hearts. Yea consider with thyself, that the Lord knows thine heart more perfectly then thou thyself dost or canst do, though thou be most careful in searching into it; and that made David cry out, Psal. 19.12. Cleanse me from my secret faults: and therefore be thou careful, not only to avoid open gross sins, but also to purge thine heart of all wicked thoughts, and remember this, that the Lord sees them, and knows them, and will bring every secret thing to judgment. Yea, the ground of truth now delivered must teach us, not only to do good duties, (an hypocrite may do them) but we must labor to approve our souls to God in the doing of them. For why, the Lord sees and knows thy inwards, he knows with what heart thou comest to the Church, yea with what heart thou hearest the word, and receivest the Sacraments, with what heart thou prayest in public or in private, with what heart thou dost any good duty, whether thou dost it in sincerity of heart, in conscience and obedience to the commandment of God, in reverence to his holy majesty, with a heart seeking his glory, and whether thou do it with an heart prepared, or for fashion & custom, or no, as thousands do: they come before the Lord, they seem to be willing to hear his word and to do it, but if one were able to look into their hearts, he should see that they are taken up with thoughts of the world, yea sometimes with malicious and ill thoughts against the Preacher, especially if he touch them, and reprove them for their darling sins. Now how darest thou give way to such thoughts? the Lord sees them, and he knows them, thou canst not blear his eyes, and he seeing them, it is more then if all the men in the world were privy to them. Therefore labor thou to approve thine heart to the Lord in the doing of every good duty. If thine heart witness against thee and condemn thee, then as John saith, 1. John. 3.20. God is greater then thine heart, and he will much more condemn thee. Take heed then of halting and dissembling with the Lord.

[Use 3] And further, doth the Lord perfectly know the secret thoughts of men's hearts? Here is then matter of comfort for every sound and single hearted Christian. Dost thou walk be • ore the Lord in truth and in singleness of thine heart, though in much weakness? Let then the world tax thee with hypocrisy and dissembling, yet here is thy comfort, the Lord sees and knows thine uprightness. And if thou be able to say with Job, Job 16.19. howsoever men speak maliciously against me, yet my witness is in the heaven, and my record is on high, thou needest not care what all the men in the world say against thee, the Lord will one day clear thine uprightness in the sight of men and Angels. An upright heart in the sight of God is a precious jewel, it is better worth then all the riches and treasures in the world, it will yield comfort when they can yield none at all, and when the mouths of all are open against a man. And that is to be thought on for the comfort of all sincere and single hearted Christians.

[Use 4] Now further, is it so that the Lord perfectly knows the secret thoughts, imaginations, purposes and intents of the minds of men, and all the inward motions of their hearts, and is well acquainted with whatsoever men secretly think, or inwardly affect in the depth of their hearts? Surely then the due consideration of this may strike a terror into all such as hatch and harbor malice and mischief in their hearts against their brethren, and do cloke it and smooth it over, so as men cannot discern it, and do wait only for a fit opportunity to put their mischievous intents in practice, and especially into such as harbor malice and mischief in their hearts against the children of God, and against the dear Saints and servants of God. Howsoever they may hide their malice and their wicked purposes, and their plots to entrap God's children, and their intent to hurt and to wrong them is hid from the eyes of men, yet the Lord sees them well enough, His eyes are as a flame of fire, Revel. 1.14. And Lamen. 3.59.60.61. the Church appeals to the Lord to judge her cause being wronged, she saith, The Lord sees all the devices of her enemies against her, and that he is acquainted with all their imaginations. And therefore we may boldly say with the Prophet, Isai. 29.15. Woe to them that seek deep to hide their counsel from the Lord, their works are in darkness, and they say, who sees us? and who knoweth us? Dost thou, whosoever thou art, carry a cankered heart within thy bosom, an envious and malicious heart against God's children, or against any one of them? Canst thou with Cain speak fair and mean ill? Canst thou walk with one as thy brother, and when opportunity serves cut his throat as an enemy? Consider with thyself, the Lord sees and knows, not only the wrongs done to his children, but the secret intents of mischief, and the very purposes of evil against any of his. Yea the devils in hell can devise nothing against his children, but it is evident in his sight, and he knows it perfectly. And therefore think not that thou canst wrong any one so secretly, though it be but in the very thought of thine heart, as that the wrong shall be smothered in thine own bosom & never come to light. No, no, thine heart lies naked and bare before the Lord, and he sees and knows the malice and mischief that lurks in the secret of thine heart, and he is able to bring it to light, and will one day so do, to thine open and everlasting shame. And that may strike a terror into all such as wrong their brethren in the secret thought of their hearts.

In the next place comes to be considered that which the Apostle doth here affirm of the Lord, having described him to be the searcher of hearts, namely this, that he knows what is the meaning of the Spirit in those sighs and groans that are stirred up by him in the hearts of his children, and that he approves of them: whence note we in the first place.

[Doct. 2] That he that searcheth the hearts of men, that is God only, he knows the mind and meaning of his own good Spirit stirring up sighs and groans in the hearts of his children: God alone is the searcher of the hearts of men, and he alone knows the desires of his children in their sighs, and groans, and cries of their hearts. And this might be confirmed by all those places before cited, but it is needless.

This for the use [Use.] of it, serves as an argument against the invocation of Saints departed this life, which the Papists hold and teach, and it bears strongly against it, because prayer sometimes is but a sigh or a groan of the heart, and God who only knows the secret of the hearts of men, he alone knows the desires of our hearts in the sighs and groans of them, and therefore to him alone belongs invocation and prayer, and not to Saints departed. [Object.] But some say, The Saints in heaven are with God, and they behold the face of God, and in him they see the desires of our hearts. [Answ.] That is but a fancy, it hath no footing nor ground in the word of God, the Scripture is plain against it. Isai. 63.16. it is there said, that Abraham who then was departed this life, and was in heaven in his soul, and had the sight of God in his soul, was ignorant of the Church and people of God: Doubtless thou art our father, though Abraham be ignorant of us, and Israel know us not. And therefore invocation of Saints departed whatsoever the Papists call it, is flat idolatry.

Now in that the Apostle saith, God who searcheth the heart knows what is the meaning of the Spirit; these words being understood as we have expounded them, thence we are further given to understand thus much.

[Doct. 3] That God who perfectly knows the secrets of men's hearts, he only knows the meaning of those unutterable sighs and groans that are stirred up in the hearts of his children by his good Spirit in the time of their great afflictions, and he also approves of them: both the meaning of those sighs that God's children send forth when they are under the hand of God in great distress, and are not able to utter and express by words is known to God, and they are also accepted of the Lord. And to this purpose is that, Exod. 2.24. It is there said, the people of God sighing and groaning being under grievous bondage, The Lord heard their mone: he both knew the meaning of their sighs, and he was well pleased with them, yea the Lord so accepted of them, as Moses saith, Numb. 20.16. That he sent his Angel and delivered them out of their thralldom and bondage. And hence it is that the Lord saith, He will up, Psal. 12.5. and he will arise for the sighs of the poor, even because of the sighs and groans of his poor children in their great distress; he takes notice of them, and he regards them. Yea the Psalmist saith, Psal. 102.19. The Lord looks down from the height of his sanctuary, out of the heaven did the Lord behold the earth: And then verse 20. That he may hear the mourning of the prisoner: even the mourning and groaning of such as are in great affliction. Lamen. 3.56. the Church being in great distress, she prays thus, Stop not thine ear from my sigh and from my cry. And it is worth our marking that we find, Psal. 56.8. David being in a great strait, and grievously distressed, he prays thus to the Lord, Put my tears into thy bottle, are they not written in thy register? thereby implying, that the Lord hath as it were a bottle wherein he keeps the tears of his distressed children, and he keeps them in remembrance as in a register, and they fall not in vain from the eyes of his children: and so doubtless he both knows the meaning of those inexpressible sighs that are stirred up in the hearts of his children by his own good Spirit in the time of their affliction and distress, and he also approves of them, and they are pleasing to him. And the reasons are here given by the Apostle in the words following.

They are the sighs and groans of his Saints and dear children. [Reason 1]

And they come from his good Spirit, even from the Spirit [Reason 2] of grace.

And they are requests made according to the will of God. [Reason 3]

And this truth to make use [Use.] of it, may serve as a ground of special comfort to God's children, and that in some particular cases, as first this.

Do God's children live in an evil and dangerous time, in a time of great trouble and persecution, & are much wronged and grievously oppressed, and they dare not open their mouths to make their complaint to men, but it is wisdom for them to be silent, as the Prophet saith? Amos 5.13. It is an evil time, and the prudent will keep silence. Yea is it so that they dare not open their mouths to make their complaints to the Lord in the hearing of men, and it may be they are in such straits as they cannot be in any private place where they might pour out their complaints to God in the words of prayer? Yet they may then send up to heaven their minds and meanings, and their complaints in sighs and groans, and that in the presence of their most malicious and spiteful enemies, and in the hearing of their cruel persecutors. And though their enemies and persecutors cannot understand what they mean by their sighs, and they are not able to dive so far, yet the Lord who is the searcher of y ^e heart, he both knows the meaning of those sighs & groans stirred up in their hearts by his own good Spirit, and he approves of them: and doubtless he will not let them return empty into their bosoms.

[ 2] Again, it may be the case is so with a child of God, he being under the hand of God in great distress, as though he go about to pray to the Lord, and he thinks with himself, surely this or that I will crave at the hands of God, and yet by reason of weakness and shortness of his memory, or through the distemper of his body, something that he meant to pray for is forgotten, and he only sighs and groans to God, the holy Spirit of God stirring him up so to do, shall that forgetfulness prejudice him in his suite to the Lord? No, no, though he have forgotten the thing that he meant to ask, yet the Lord who searcheth the hearts of men, he knows what he would have well enough, even by his sighs and groans; and those sighs and groans of his are not in vain, they vanish not away as smoke in the air: no, they ascend up to the Lord in heaven, and he is able to find out the meaning of his own good Spirit in them: and that may be matter of great comfort to a child of God in that particular case. Yet let none hereupon take occasion willingly to let his mind wander from the things he prays for, and to pray carelessly and loosely; if he so do, he offers the sacrifice of a fool, Eccles. 5.17. Labor thou to keep thy mind close to the things thou prayest for, and in praying, set thyself seriously to mind what thou crauest at the hands of the Lord; and then if through the weakness of thy memory, or some distemper of thy body by some sudden pang, thou forget something thou didst purpose to pray for, yet thou sighing and groaning in regard of thy forgetfulness, the Lord will pass by thy weakness, and he knows well enough what thou wouldst have by thy sighs and groans, and he will accept of them as pleasing to him, and as if thou hadst made thy case known to him in words. And that may be matter of great comfort to thee in that particular case.

We are now to come to the reasons by which the Apostle proves that the prayers and sighs of God's children, sent forth by the help of the Spirit of God, are known and accepted of the Lord: as first this, That they are the prayers and sighs of the Saints: For he maketh request for the Saints, saith the Apostle, that is, as we shown, for that the same holy Spirit of God causeth, stirreth up, and enableth such as are cleansed by the blood of Christ, and sanctified by his grace, and renewed to the image of God, to make requests to God for themselves. Now from hence in that the Apostle brings this as a reason why the prayers and sighs of God's children are known and accepted of the Lord, because they are the prayers and the sighs of the Saints, of such as are cleansed by the blood of Christ, and sanctified by his grace, we are given to understand thus much.

That the prayers and sighs of such as are sanctified, and [Doct. 4] only of such as are sanctified by the holy Spirit of God, and renewed according to his image in a measure of holiness, are accepted of the Lord and pleasing to him. Only the prayers and sighs of the Saints of God, who are dear and precious in the sight of God, are the prayers and sighs the Lord approves of, and the prayers and sighs that are available with the Lord. And to this purpose we have plentiful evidence of Scripture. Prov. 15.8. Solomon saith in express terms, The prayer of the righteous is acceptable to the Lord. And so saith the Apostle, I am. 5.16. The prayer of a righteous man availeth much: it is of great force with the Lord. Job 42.8. the Lord himself bids Job's friends offer burnt offerings for themselves, and withal he tells them, that his servant Job should pray for them: who being an holy man he would accept of his prayers for them. Psal. 66.18.19. saith David, If I regard wickedness in mine heart, the Lord will not hear me: but God hath heard me, and considered the voice of my prayer: As if he had said, I not regarding wickedness in my heart, the Lord hath heard me. And hence it is that the Apostle exhorts, 1. Tim. 2.8. That men lift up pure hands in prayer to God. And 2. Tim. 2.19. That everyone that calleth on the name of Christ, should depart from iniquity. And this David professeth that he would do when he came to the Lord's altar, Psal. 26.6. I will wash mine hands in innocence O Lord, and compass thine altar. And we find, Isai. 1.15. the Lord doth protest against his people the Jews, that when they should stretch out their hands to him he would hide his eyes from them: and though they should make long prayers, he would not hear, because their hands were full of blood: they were defiled, and came before him in their blood. And to these might be added many other testimonies of Scripture, clearing and confirming the truth of the point in hand, that only the prayers and sighs of the Saints of God, even of such as are sanctified by the holy Spirit of God, and renewed according to God's image in a measure of holiness, are accepted of the Lord, and those only are the prayers and sighs that the Lord approves of, and that are available with the Lord: and the reasons and grounds of it are these.

[Reason 1] First the Saints of God are the only fit persons to pray to God, their persons only are pleasing to God, and dear to his holy majesty; his favor and countenance being only towards them that bear his image, and are like to him in a measure of holiness.

And again, only the Saints of God have the grace of [Reason 2] prayer, and are able to pray to the Lord in a right manner, namely, with knowledge, and with a feeling heart, with an heart earnestly desiring grace for the supply of their wants, and with assurance to be heard.

And thirdly, the prayers of the Saints are sanctified in [Reason 3] Christ, and made sweet with the sweet incense of his mediation, Revel. 8.4. and in his mediation the Lord is well pleased, and delighted with the prayers of his Saints. And therefore doubtless on these grounds we may set down this for a certain truth, that the prayers of the Saints, and only of such as are sanctified by the holy Spirit of God, and renewed according to God's image in a measure of holiness, are accepted of the Lord, and those are the prayers and sighs the Lord likes of, and are available with the Lord.

But haply some will say, [Object.] The Lord sometimes hears the cries and groans of the wicked and ungodly: and therefore it seems that their prayers and sighs are sometimes available with the Lord.

I answer. [Answ.] It is true, the Lord sometimes out of the abundance of his mercy, hears the cries and groans of the wicked, not because their prayers & sighs do please him, but for the execution of his justice on such as wrong them, and deal hardly with them, regarding their cause, namely, their wrongs and oppressions, not their persons nor prayers. And again, if the wicked do obtain the good things from God that they pray for, yet they are but temporary good things, as restraining grace at the best, and they receive them not truly and properly to their own good, but rather to the good of others, and they do fearfully abuse them to their own hurt and destruction. [Use 1]

Now then for the use of the point, first this truth now delivered is to be thought on by all wicked and profane persons, and by all impenitent sinners: it serves to discover to them that they cannot possibly find comfort in seeking to the Lord in prayer in the time of their need, and in the time of their distress: for why, only the prayers and sighs of the Saints of God, of such as are sanctified by the holy Spirit of God, and are renewed according to God's image in a measure of holiness, are pleasing to God, and available with the Lord. And therefore doubtless the prayers and sighs of wicked and profane persons are not pleasing to the Lord: the holy Ghost makes it known in express terms, that their prayers are abhominable, Prov. 15.8. the Lord abhors their sighs, and what comfort then can they find in going to the Lord in prayer in the time of their need and distress? and the case of wicked and graceless persons in the time of their great distress is miserable and fearful. And consider it thou that art a profane person, a drunkard, a blasphemer, or the like, thou canst not find that a refuge and a comfort to thee in the time of thy great distress, which God's children find to be a special means of comfort to them in their greatest afflictions: namely, prayer, and sighing, and groaning to the Lord. Thou thinkest within thyself (as not long since I shown) that though now thou go on in a course of sin, adding sin to sin, yet when sickness comes, and when the hand of God shall be heavy on thee, thou wilt then go to God in prayer, and thou wilt then call to God for mercy. Alas thou mayest be cut short, and not able to open thy mouth to the Lord: but admit thou be able to sigh and groan, yea to roar, and cry, and yell, yea to utter words of prayer, and to make an excellent prayer for the matter of it; yet thy sighing and thy crying, thy roaring and thy prayers will not then be accepted of the Lord, the Lord will not then hear thee, as he threatens, Ezech. 8.18. Thy sighing and thy groaning are not the sighs and groans of a Saint and an holy one, but the sighs and groans of a profane one, and they are odious and hateful to the Lord. And it is just with the Lord in the time of thy need, and in the time of thy distress, to reject thy sighs and groans, and not to regard them, because thou refusest to hear him when he calls to thee in the ministry of his word; as Solomon saith, Prov. 28.9. He that turneth away his ear from hearing the Law, even his prayer shall be abhominable. And therefore think not thou, whosoever thou art, that art hardened in thy sins, and wilt not be reformed, that thou shalt find comfort in going to the Lord in prayer in the time of thy distress. No, no, though thou then call and cry to the Lord, The Lord will not answer thee, Prov. 1.28. and so thy case is wretched and miserable. Why, but will some say, [Object.] if wicked persons can find no comfort in going to God in prayer in the time of their need, why then do you Ministers and others exhort such as are in their natural estate, and yet go on in a course of sin, to humble themselves and to pray to the Lord? I answer: [Answ.] we labor to bring them, if it be possible, to a thorough humiliation for their sins, and to seek to the Lord for mercy with broken hearts, and if any be thoroughly wrought on by that means, and be stirred up to pray to the Lord with a true feeling of his want, even of his want of grace and mercy, doubtl • sse that is a degree of grace, and a beginning of holiness in him, and his prayers then are pleasing to the Lord. And so for a second use.

Is it so that only the prayers of the Saints, of such as are [Use 2] sanctified by the holy Spirit of God, and renewed according to his image in some measure of holiness, are accepted of the Lord and pleasing to him? Then if thou, whosoever thou art, wouldest find comfort in thy seeking to the Lord in prayer, and in calling on the Lord in the time of thy need, never rest till thou find that thou hast a measure of true grace & holiness in thee, and that thou art in some measure sanctified: look how much grace and holiness thou hast, so much comfort shalt thou find in thy sighs, and groans, and prayers, to the Lord. Not that the Lord regards and hears thy prayers for the merit of any goodness or holiness in thee, but that grace and holiness that is in thee, is an evidence to the comfort of thine own soul, that thou art cleansed in the blood of Christ, and sanctified by the holy Spirit of God, and renewed according to the image of God in a measure of holiness, and that may assure thee that thy prayers and sighs are pleasing to God, and available with the Lord. Yea thou mayest thereupon conclude, to the comfort of thine own soul, that thy sighs, and thy feeble and weak prayers, are accepted of the Lord, and the Lord takes notice of them, and is well pleased with them, as a natural mother takes notice of the cry and stammering voice of her own infant, and likes that better then she doth the plain speech of an hundred other children: so certainly the Lord is better pleased with the sighs and groans, and broken petitions that come from thee that art his child, begotten anew by his word and Spirit, sanctified and renewed according to his image in some measure of holiness, then he doth of the most pompous and eloquent prayers of all the hypocrites and impenitent sinners in the world. And that is to be thought on for the comfort of everyone, whosoever he be that finds true grace and holiness in himself.

One thing note we further from these words, The Spirit maketh request for the Saints according to the will of God, and the thing is this: we may hence note.

[Doct. 5] That prayer is a work of the holy Spirit of God in the Saints, in the best of God's children: such as have the greatest measure of holiness and sanctification, are still moved and stirred up to pray, even by the work of the holy Spirit of God, and they cannot of themselves pray as they ought, unless they be helped by the holy Spirit of God; and therefore Jude in his Epistle verse 20. exhorts true believers to pray in the holy Ghost, that is, by the power and help of the holy Ghost. And indeed unless the Lord give the second grace as well as the first grace, and a continual supply of grace to his children, they can do no good thing, as Christ saith, John. 15.5. Without me ye can do nothing: and it is God who giveth both the will and the deed, of his own good pleasure. Philip. 2.13.

And this for use [Use.] meets with that erroneous conceit of the Papists, who teach that a man before his conversion may turn himself to seek to the Lord, and may set himself to seek the face and favor of God. It cannot be: the best of God's children, such as have the greatest measure of holiness, cannot of themselves pray as they ought, unless they be helped by the holy Spirit of God: and therefore it cannot possibly be, that a man in his natural state should be able to set himself to seek the Lord in prayer. It is an idle fancy, and take we notice on this ground of truth, that it is no easy matter to pray as we ought. Indeed to pray formally, and to say prayers (as some use to speak,) is an easy matter, but to pray truly, with knowledge, with faith, with feeling, and the like, is a special work of grace, and of the holy Spirit of God, and therefore when we set on the exercise of prayer, we are to crave the assistance of the holy Spirit of God.

Now further, it is not to be passed by without observation, we are to mark it, that the Apostle here stiles them whom the holy Spirit of God causeth, and stirreth up, and enableth, such as are cleansed by the blood of Christ, and sanctified by his grace, and are the children of God, to make request to God for themselves, by the name and title of Saints; he calls them Saints, whence note we.

That the name and title of Saints, belongeth not only to [Doct. 6] men and women whose souls are glorified in heaven, but also to such as are truly sanctified living here on the face of the earth, such as are truly sanctified by the holy Spirit of God, and renewed according to his image in some measure of holiness, and living yet on the earth, may truly be called Saints. So David calls them in express terms, Psal. 16.3. My well-doing extendeth not to thee, but to the Saints that are in the earth. And we find that the Apostles do usually style those to whō they write their Epistles, by the name of Saints, Rom. 1.7. To all you that be at Rome, beloved of God, called to be Saints. 1. Cor. 1.2. To the Church of God which is at Corinthus, to them that are sanctified in Christ Jesus, Saints by calling. 2. Cor. 1.1. To the Church of God which is at Corinthus, with all the Saints. Rom. 16.15. Salute Philologus and Iulias, Nereas, and his sister, and Olympas, and all the Saints which are with them, saith the Apostle. And in many other places we find the name of Saints given to such as are truly sanctified by the holy Spirit of God, and renewd according to his image in some measure of holiness, yet living on the face of the earth.

And if any say: [Quest.] But how can they who live here on the face of the earth be truly called Saints, seeing they have not here a perfection of holiness, but holiness in part, and sin and corruption still in part abiding in them?

I answer, [Answer.] They may notwithstanding that be truly called Saints, because the holiness that is in them is a most excellent thing, and of the greatest worth; and it being here begun in them, it shall one day be made perfect, and sin and corruption that still abides in them in part, is daily weakened and diminished, and shall one day be rooted out of them and utterly abolished. And it is an usual thing to give a man his denomination or name from his better part, and it may be truly given him from that which is more excellent and more eminent in him, and therefore they that are truly sanctified, though but in part, are truly called holy, good, godly, righteous, new creatures, Saints.

[Use 1] Now this I note in a word; and first it makes against that conceit of the Papists, who hold none to be Saints but such as they think are glorified in heaven, and are canonized by their Pope for Saints, who in all likelihood doth many times canonize those for Saints who are damned in hell.

Again, is this a truth that the name of Saints may be truly [Use 2] given to such as are truly sanctified, & renewed according to God's image in a measure of holiness, yet living on the face of the earth? What vile monsters then are they amongst men, who use the name of Saint, and the name of holy one, as a title of disgrace or mockage, and of scorn and derision, and as a name of reproach? and what is more usual with the devils whelps (they are indeed no better then hell-hounds) who bark against such as are truly sanctified? I say what is more usual with them, then to reproach such as are truly sanctified, in this or the like manner, You are one of the brotherhood, one of the holy brethren, or one of the holy sisters, you are a Saint forsooth, and such like. Oh what a fearful height of impiety are men come to, that they dare thus open their mouths against holiness, which is a thing the Lord calls for, and commands in his word, and works in the hearts of all that belong to him, and approves, and without which no man shall ever see the face of God to his comfort! Dost thou, whosoever thou art, mock at holiness? Dost thou use the name of Saint or of holy one, as a title of disgrace, and as a name of reproach? It is a plain evidence against thee, that thou art far from holiness, yea it makes known thou art led by the spirit of the bottomless pit, who is an utter enemy to God and to all goodness, and that thou art in the gall of bitterness and in the bond of iniquity, as Act. 8.23. And know it for a certain truth, thou thyself must be that which now thou makest a mock and a scorn of, even a Saint here in this world, or else thou shalt never be a Saint in heaven: and say not thou as some use to say, I hope I am no Saint. Art thou not? If thou be not in the number of Saints here in this world, thou shalt never come to be in the number of Saints in the glory of heaven.

Come we now to a second reason, by which the Apostle proves, that the prayers and sighs of God's children are known and accepted of the Lord, in the last words of the verse, According to God, or according to the will of God: even according to the will of God revealed in his word, both for the matter and manner, and so after an holy manner, and pleasing to God. Now the point hence offered is this.

That only such prayers are pleasing to God, as are made [Doct. 7] according to the will of God, only then are our prayers accepted of the Lord and pleasing to him, when they are framed and made according to his will revealed in his word, both for the matter and for the manner of them. And we have express testimony of Scripture to this purpose. 1. John. 5.14. This (saith Saint John) is the assurance that we have in him, that if we ask anything according to his will he heareth us: whatsoever we ask agreeable to the will of God we are sure to receive it. And the Apostle I am. 4.3. he saith, Ye ask and receive not: and then he subjoins, as the reason of it, because ye ask amiss: as if he had said, you are not careful to frame your requests and your petitions aright, and according to the will of God, and therefore you obtain not the things you pray for.

And the reasons & grounds of this, that only such prayers are pleasing to God as are made according to the will of God, are these.

[Reason 1] First the will of God revealed in his word, is the rule of all good actions, both of piety towards God, and of love towards men; and prayer being an act of piety, an act of religious worship of God, it must needs then only be pleasing to God, when it is framed according to the will of God revealed in his word.

[Reason 2] And secondly, those prayers must needs be accepted of the Lord, and be pleasing to him, that are framed according to his own mind, and according to his own good will made known to us in his word; his word being his eternal truth and unchangeable as his holy Majesty: and as he cannot deny himself, so he cannot deny his own good will made known in his word. And therefore doubtless, prayers made according to the will of God revealed in his word, are pleasing to God, and only such prayers as are made and framed according to that rule, are acceptable to him. And for the use.

[Use 1] First, on this ground of truth we may easily see, that they deceive themselves, who think that the Lord likes of their prayers, when indeed they frame their prayers according to their own minds and fancies, without any ground or warrant from the holy word of God, as the Papists do in their praying to Angels and Saints departed, and as many ignorant and superstitious persons amongst us do in their praying for the dead, as God be with them, God's peace be with them: yea as many do in their praying for good success when they are in hand with some wicked exercise, as at cards, or dice, or they are going about some ill purpose, and some wicked practice, or as many do in praying for a blessing on their ill gotten goods, or the like. Dost thou open thy mouth to pray for the dead? Art thou in hand with some wicked exercise, or setting on some wicked enterprise? or dost thou pray for good success in it? Hast thou got wealth by unlawful, damnable, and cursed means, by fraud, by deceit, by cosinage, by lying, by stealing, by usury, and such like? and dost thou pray for a blessing on that wealth? Surely thy prayers are not framed according to the holy will of God, and they are so far from being pleasing to the Lord, as that they are odious and abhominable to his holy Majesty: yea thou so praying, thou dost fearfully take God's name in vain, and so call for a curse on thine own soul: and therefore take heed of it.

And for a second use, on the ground of truth now delivered, [Use 2] we are to be informed in our duty, and we are to take notice of it, we must look that our prayers be framed and made according to the will of God revealed in his word, if we desire they may be accepted of the Lord. Dost thou desire that thy prayers may find acceptance with the Lord, and may bring from heaven a blessing on thee? Then look thou to it, that they be framed according to the will of God revealed in his word: crave thou nothing at the hands of God, but that which thou hast warrant for in the holy word of God, and crave it as the Lord would have thee to seek and sue for it at his hands. And for more particular direction, know that thou must only pray for those things that concern the glory of God, and such things as concern thine own good in this life, and thine own everlasting salvation in the life to come; and thou must crave good things the Lord hath promised in his word, and as the Lord hath promised them; things that are absolutely promised, and things absolutely necessary to salvation, absolutely; and things promised conditionally, with condition, and no further then the Lord in his wisdom sees to be most meet for his own glory and the good of his children: as temporal good things, freedom from crosses, freedom from temptations, less principal graces, a measure of sanctifying grace, with subjection to the good will of the Lord, both for the time and the manner of granting of them. And if thy prayers be thus framed and made, and offered up in the name of Christ, then doubtless they are pleasing to God, and the Lord will accept them, and grant what thou callest for at his hands, so far forth as shall be for his own glory and thy good. Come we now to the 28. verse.

IN this verse our Apostle brings another argument, by which he labors further to arm and to strengthen the believing Romans against the bitterness of the cross, and to persuade them patiently to bear afflictions they should meet withal: and his argument here laid before us, is taken from the blessed issue that afflictions have in respect of true believers: as namely this, they make for their good, and therefore they are to be borne of them with patience and with comfort. Now this argument is delivered by the Apostle in the general; that all things work together for the best to true believers, and therefore their afflictions in this verse more particularly: we have three things offered to our consideration.

First, an excellent privilege, All things work together for [ 1] the best, which the Apostle delivereth as a certain known truth: We know that all things work together for the best.

[ 2] Secondly, the persons to whom this privilege belongs, whom the Apostle describes by two special properties and qualifications, as first they are such as love God: and secondly, such as are called, unto them that love God, even to them that are called.

[ 3] Thirdly, the ground and cause why this privilege belongs to such persons; and that is God's purpose, We know that all things work together for the best unto them that love God, even to them that are called of his purpose.

And so we see the drift of the Apostle in this verse, and the general matter of it. Come we to the opening of the words touching the sense and meaning of them. Also we know. That is, I and you, and all true believers, do know, and that assuredly, we know it for a certain and infallible truth, That all things. Some do expound this all, diverse things, all afflictions and tribulations, all heavy things; which indeed is true, but that exposition is too scant and too narrow: the original word 〈 in non-Latin alphabet 〉 hath a larger extent and signification: as I take it, it here comprehends all things, both good and bad, both adverse and prosperous, even whatsoever befalls man in this world, and whatsoever is within him or without him, either good or evil: all Angels, all devils, all men, both good and bad, all gifts both of body and mind, yea all infirmities, weaknesses, defects, and wants both of body and mind. And as one saith well, even those things which have no nature of their own, but are corruptions of nature, as sicknesses, diseases, and death it self, Work together, or do cooporate or work. Not with God, as some expound it, for God is not so fitly said to work with his creatures, nor the creatures with God: but the meaning is, that the things among themselves do concur and meet together in working, all things jointly together work to the good of God's children; and though good things and bad things be opposite and contrary one to the other in nature, yet they agree and they join together in working for the good of God's children, and that by the wonderful power and providence of God, and by his wise disposing hand, so ordering and so disposing of them, as Joseph said to his brethren, Genes. 50.20. When you thought evil against me God disposed it to good, that he might bring to pass as it is this day, and save much people alive. For the best. The word in the original signifies good, ( 〈 in non-Latin alphabet 〉 :) now good is either the good of the natural being and preservation, or the good of the estate and condition: and the good estate of men is natural, civil, or spiritual. And the good which is here meant, is the good of the spiritual estate and condition, which is both the estate of grace begun in this life, and the estate of glory perfected in the life to come. And so the meaning is, that all things work together for the best of God's children, in regard of their spiritual estate, both for helping forward grace and holiness in them in this life, and also for the furtherance of their eternal happiness in the life to come. Unto them that love God. That is, unto them who love God simply for himself, as the fountain of all goodness, and do rest in him, and in their hearts cleave to him as the most absolute good. Even to them that are called. For the understanding of these words, know that some are called, and that by the voice of God in the ministry of his word, but they answer not the call of God: and of them speaks Christ, Matth. 20.16. Many are called but few are chosen. Others being called by the voice of God in the ministry of his word, and they answer the call of God, they are effectually called: and these are here meant by the Apostle, even as many as are by the holy Spirit of God effectually wrought on, and brought through the preaching of the word from ignorance and unbelief to true knowledge and faith in Christ, and are come out of the state of nature into the state of grace. Of purpose. For so is the text in the original 〈 in non-Latin alphabet 〉 . The word purpose, is not here to be understood of the purpose of man, as some have taken it, but of God's purpose: the verses following plainly show it so to be understood. Those which he knew before, he also predestinate to be made like to the image of his Son, that he might be the first borne among many brethren. Whom he predestinate, them also he called: and whom he called, them also he justified: and whom he justified, them also be glorified. And God's purpose is his eternal and unchangeable decree of saving some, which the Apostle calls God's own purpose. 2. Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose ( 〈 in non-Latin alphabet 〉 ) and grace, which was given to us through Christ Jesus before the world was. And the good pleasure of God, Ephes. 1.5. And so the meaning is, even to them that are called according to God's eternal and unchangeable decree, he having purposed in himself from all eternity to bring them to life and salvation. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said.

Also I and you, and all true believers know, and that assuredly, that all things whatsoever they be that befall man in this world, whether good or bad, and whatsoever is within him, or without him, either good or evil, that all do concur and meet together in working, and by the wonderful power and providence of God, and by his wise disposing hand, ordering and disposing of them, do jointly together work for the best, even for the spiritual good estate both of grace here and of glory hereafter, unto all such as love God simply for himself, and do rest in him, and in their hearts cleave to him as the most absolute good; even to such as are effectually called, and are come out of the state of nature into the state of grace, and by the work of the holy Spirit of God are brought, through the preaching of the word, from ignorance and unbelief to true knowledge and faith in Christ: and that according to God's eternal and unchangeable decree; he having purposed in himself from everlasting to bring them to life and salvation.

Here observe we, the Apostle delivers this privilege, that all things work together for the best unto thē that love God, as a known truth, a thing certainly known to all true believers. He saith not, we hope, or we conjecture, or we wish, but we know, I and you, and all true believers know it, and that assuredly, that all things work together for the best unto thē that love God. The point hence offered it is briefly this.

That such as are true believers, they know, [Doct.] and that assuredly, that all things work together, and all true believers are certainly assured of this, that all things, yea even things that their own natural reason tells them are adverse and hurtful, that those and all other things work together for the best both of themselves and of all that truly love the Lord. And this true believers know and are assured of: first by the Scripture, they have Scripture for it, which they believe and give credit to, as Psal. 119.71. It is good for me that I have been afflicted (saith David) that I might learn thy statutes. And it stands on record in the book of God, and they know it by taking notice of the Lord's dealing with his children, and by observing of it; as that Joseph was afflicted, and it turned to his good; that Job was in great distress, and the Lord put a good end to his affliction, as the Apostle saith, I am. 5.11. Ye have heard of the patience of Job, and ye have known what end the Lord made. Of Job's affliction ye have known, that the end was good, and they knew it also by the teaching of the holy Spirit of God: who as he teacheth them other divine truths, and other secrets of the kingdom of God, and things that are given to them of God, 1. Corinth. 2.12. so this amongst the rest, that all things work together for the best to them that love God, and thereupon they are able to say with the Preacher, Eccles. 8.12. I know it shall be well with them that fear the Lord, and do reverence before him.

[Use 1] And for the use of this, on this ground of truth it follows directly and necessarily, that God's children may know it, and may be assured of it, that they shall persevere in grace to the end, and shall certainly be saved. The Papists hold and teach the contrary, that God's children cannot be sure that they shall hold out and continue in grace to the end, and that they shall be saved: for why, because (say they) they cannot be sure that they shall stand fast in the time of affliction, afflictions may divert them and turn them aside. Now the doctrine delivered makes good to us the contrary, that God's children shall stand fast in affliction: for why, they know it, and are assured of it, that affliction and all other things shall work together for the best unto them, even for the furtherance of grace in them here in this world, and of their glory and salvation in the world to come. And how then can they not know it and be assured of it, that they shall stand fast in affliction, and that they shall persevere in grace to the end, and that they shall certainly be saved? It must needs be so: and the contrary held and taught by the Papists, is erroneous and false.

[Use 2] And for a second use: Do true believers know, and that assuredly, that all things work together for the best both of themselves and of all that truly love the Lord? what an happy estate then is a child of God in? A child of God is in such an happy and blessed estate, as he knows, and is sure of it, whatsoever befalls him, it shall be well with him: and what a comfort is that to him? If a man know it and be sure of it, that all things work together for the best to him, what need he fear what cometh to him? Though the earth be moved, and though the mountains fall into the midst of the sea, Psal. 46.2. though heaven and earth come together, doubtless on this ground a child of God is exceedingly cheered up, and comforted in his greatest affliction; he knows, and that assuredly, be things that befall him never so cross and contrary to his good in the judgment of flesh and blood, yet they shall turn to the best to him. And therefore as the Psalmist speaks, Psal. 112.7. He is not afraid of evil tidings, his heart is fixed and believeth in the Lord: his heart is fixed in this assurance, that all things shall work together to his good. A wicked man, an unbeliever knows not this, no, he will not believe it, though a man declare it to him; he thinks the life of a child of God is a most miserable life, because he is for the most part under the hand of God in affliction; but true believers know it, and are sure of it, by the evidence of the word of God, by observation and experience, and by the teaching of the holy Spirit of God, that all things shall turn to their good: and what a comfort is that to them? and how should this stir us up to get into the number of God's children? If we be in that number, we are in a most comfortable state; the greatest Monarch in the world cannot assure himself of that which a child of God is sure of, that all things shall work together for his good.

Let us now go on in the further handling of this worthy privilege: All things work together for the best: that is, as we shown, all things whatsoever they be that befall man in this world, and whatsoever is either within man or without him, whether good or evil, even all do concur and meet together in working by the wonderful power of God, and by his wise disposing hand, so ordering and so disposing of them, jointly together work for the best to God's children, in regard of their spiritual state, both of grace here, and of glory hereafter; both for the helping forward of grace and holiness of them in this life, and for the furtherance of their happiness and glory in the life to come. Now the point hence offered is in effect, the proposition here laid before us; and it is this.

[Doct. 2] That all things whatsoever they be, whether within man or without man, and all things that befall man in this world, whether good or bad, are so ordered and so disposed by the wonderful power and providence of God, and by his wise disposing hand, as that they work for the good of the spiritual state of God's children. Not one or two things, or a few things, nor yet many things, but all things whatsoever they be, one and other; and they all concur and meet in this, the wise disposing hand of God so ordering and so disposing them, that they work for the good of God's children, even for the helping of them forward in grace here in this life, and for the furtherance of their happiness and glory in the life to come. It were easy to show this to be a truth, and no doubt it will easily be yielded to, that all good things work for the good of God's children; as that the good Angels are ministering spirits for their good, Hebr. 1.14. that good men, whether public persons, good Magistrates, good Ministers, or the like; or private persons that are good, and holy, and religious; and that good things, both the holy things of God, the Word, the Sacraments, and other good things, as health, wealth, liberty, peace, honor, a good name in the world; and all the good gifts of mind or body, as beauty, strength, wit, learning, knowledge, memory, and especially gifts sanctified; yea the good gifts in wicked men, modesty, civility, temperance, sobriety, chastity, and the like, though they do abuse them, and have not grace to make them good to themselves, that these and all other good things whatsoever they be, work for the good of God's children, it will easily be granted: I will not therefore insist in them, but rather labor to show, that all evil things, even the worst things that be or can befall man in this world, and things of a destroying nature, that those things, the wise disposing hand of God so ordering and disposing of them, do work for the good of God's children; for that being evinced and cleared, the truth of the conclusion delivered will plainly appear and be confirmed. Now then, evil things are either spiritual or outward. Spiritual evil things, are sin, and that which follows sin. Sin is either the sin of our first parents, or the corruption of nature following on that, or actual sin and transgression, and all these work for the good of God's children. The sin of our first parents works for their good, because it makes way for the second Adam the Lord Jesus, as 1. Corinth. 15.45. in whom they have a far better state then they had in the first. In the first Adam at the least they had but a possibility not to fall: in the second they have no possibility to fall, they are kept by the power of God through faith to salvation, 1. Pet. 1.5. And their happiness is now kept for them in a sure hand, it is hid with Christ in God, Coloss. 3.3. The corruption of nature that works for their good, in that it shows them that perfection of holiness cannot be found in themselves, it hindering them in doing good things, and staining their best actions, Isai. 64.6. and so it drives them to seek for it where it is, namely, in Christ, as verse 2. of this Chapter, The Law of the Spirit of life which is in Christ Jesus, hath freed me from the law of sin and of death. And it also serves to pull down their proud nature, and to humble them, and to make them weary of the earth where they cannot serve God with free spirits; and to long after heaven: Nothing doth more sharpen our desire after heaven, then the feeling of our own wretched estate, in regard of our own inbred corruption, hindering us that we cannot serve God wiih free spirits. This made Paul cry out, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death?

Actual sin and transgression, whether inward or outward, that also works for the good of God's children. Inward sins, as doubts, and errors, they work for their good, in that they make way for sound resolution; and God's children are best resolved of those truths whereof they have sometimes doubted, when they come to see the truth of them. Yea the errors and doubts of others work for their good, in that they make those truths that are doubted of to be more thoroughly sifted and searched into. And no points in religion are so well cleared as those that have been opposed by heretics, as the blessed Trinity in the Primitive Church. Yea errors and heresies are for the trial of those that are sound in the truth, 1. Corinth. 11.19. There must be heresies even among you, that they which are approved among you might be known.

Outward actual sin and transgression, that likewise makes for the good of God's children: when they have fallen into it, and are recovered out of it by repentance, it makes them more humble and lowly in themselves, more mild and equal, pitiful and compassionate towards others, Knowing that they themselves may be tempted, Galat. 6.1. and more fit to comfort and strengthen others, as Christ said to Peter, Luk. 22.32. When thou art converted, strengthen thy brethren. Yea hereby they come to be better acquainted with Satan's sleights, and to be more wary and circumspect for the time to come, and more carefully to avoid them. Now things that follow sin, as anguish, grief of mind, trouble of conscience, accusation for sin, these also work for the good of God's children, in that they cause them to go out of themselves, to deny themselves, and to seek for comfort where it is to be found, namely, in Christ, and in that they make • way for soundness and truth of heart; for indeed a wounded spirit is afterwards a sound spirit when it comes out of that state; and every accusation of sin past, is to a child of God a preservative to keep him from sin to come: he reasons thus with himself, What fruit have I now of the sin that I have fallen into, but terror and shame, as Rom. 6.21. and shall I fall into it again?

Now for outward evils, I might show that every outward particular evil works for the good of God's children, as poverty, sickness, disgrace, banishment, imprisonment, and every sort of persecution. But to wind them up in general, all these, and all other outward evils that might be reckoned up, do work for the good of God's children, in that the holy Spirit of God useth them as means to correct and to mortify their corruption in them, to weave them from the love of the world, and of earthly vanities, to stir them up to better obedience, to quicken them to prayer, and all holy duties, to exercise their faith, their patience, and other gifts and graces, we see it in experience. If we were as good when we are well, as we promise to be when we are sick, we should be as Angels, and as the Apostle tells us, 1. Cor. 11.32. We are chastened of the Lord, that we should not be condemned with the world. The chastisements of God's children, in what kind soever, are for their good, yea death it self is for the best to them, it puts an end to all their miseries, yea to their sinning against God, which they account the greatest evil in the world, and it putteth them in possession of eternal joys. Therefore the Apostle desired to be loosed, and to be with Christ, which was best for him. Philip. 1.23. We see then that all evil things, yea the worst things that be or can befall men in this world, whether spiritual or outward (the wise disposing hand of God so ordering and so disposing) do work for the good of the children of God. And all things whether good or bad are so ordered and so disposed by the wonderful power of God, as that they work for the good of the spiritual state of the children of God, even for the helping them forward in grace here in this life, and for the furtherance of their happiness and glory in the life to come: and the grounds of this are these.

The first is God's eternal purpose to bring his children to [Reason 1] salvation for God having decreed that: all things must help it forward, God is infinitely wise and good, and will do all things for the best, and he is infinite in power, nothing can resist him, because all things have their power to work from him, and all things serve his providence, from the glorious Angels to the stones of the field, Job 5.23. and all things are subordinate to his decree, and therefore must help forward the execution of it.

Again, God's children are in Christ, by whom all ill is taken [Reason 2] from them. Why cannot Satan hurt them? Because Christ hath broken his head. Why cannot the world hurt them? Because Christ hath overcome the world. Why cannot afflictions hurt them? Because the venom of them is taken away by Christ, and they are sanctified to them in and through Christ. And therefore all things work together for the best unto the children of God. [Object.] Now here a cavil of the flesh is to be answered. Haply some may say here, That sin works for the good of God's children, what need we then labor to avoid sin? nay rather, why do we not sin that good may come of it? [Answ.] I answer them as the Apostle doth in the like case, Rom. 6.1. Shall we sin that grace may abound? God forbid. Those that do evil that good may come thereof, their damnation is just, Rom. 3.8. Sin works for the good of God's children, not of it own nature, but by accident, in regard of God's overruling hand, the Lord by his wise disposing hand, so disposing of it.

[Use 1] And for the use of the point, it is a truth of excellent use. And first the truth now delivered, discovers that there is a particular providence of God in every particular thing, and that particular things come not by chance or by fortune: it must needs be that the hand of God ouerrules in every particular thing, in that things contrary one to another in nature and working, agree in one conclusion in working for the good of God's children. Yea on this ground we are to take notice, and to admire the wonderful power and goodness of God, in that he can & doth overrule the nature of evil things, so as he makes them work for much good. There is nothing in the world so ill, but the Lord by his overruling hand and power can draw good out of it. Sin it self which is most opposite and contrary to good, yea to God who is goodness it self, and is the greatest misery of the reprobate in hell, yet by the power and goodness of God, it turneth to exceeding good to God's children: and therein appears the power and goodness of God wonderfully; and we are to take notice of it.

[Use 2] Again, for a second use: is it so that all things whether good or bad, are so ordered by the wonderful power and providence of God, as that they work for the good of his children, even for the helping of them forward in grace here in this life, and for the furtherance of their happiness and glory in heaven? Surely the consideration of this, may and ought to cheare up God's children in their greatest afflictions: and consider it thou that art a child of God, and know to thy comfort, that in what state soever thou art, thou art never miserable, for whatsoever befalls thee by the good hand of God, it turneth to thy good, and thy best is still a working in regard of thy spiritual estate, for helping thee forward in grace here in this life, and for the furtherance of thy happiness and glory in heaven: and what a comfort may that be to thee? Indeed Satan and thine own corruption will be ready to suggest to thee in the time of thy greatest affliction, when thou art under the hand of God: if I be a child of God why am I thus afflicted? But thou mayest retort it again, and relieve and help thyself with the consideration of this, that the things that befall thee, though adverse and evil in the judgment of flesh and blood, yet they are means under God to help thee on towards heaven; and they are so ordered by the wise disposing hand of God, as they are working for the best, in regard of thy spiritual state and condition. We know that a man who takes Physic that is bitter and loathsome, he resteth not in the present feeling and taste of the bitterness of it, but he looks to the health that he hopes it will bring him afterward by the blessing of God on it: So do thou in the time of thy great affliction, look not thou so much on thy present condition, and rest not in thine own present sense, and feeling, and apprehension, for then a thousand to one thou wilt sink under the burden, but look thou further to the blessed issue of it, and to that which the Lord is working by it, even to the helping thee forward in grace and holiness here in this life, and the furtherance of thy happiness and glory in heaven, and that will be a means to stay thee, and a ground of sweet comfort unto thee.

There be yet further uses to be made of this truth. In the [Use 3] next place the consideration of the truth delivered, may and ought to teach all God's children this lesson, even to resign themselves willingly into the hands of the Lord at all times, in what state & condition soever they be, yea in their greatest straights, and in the hardest condition they are brought into. For why, whatsoever comes to a child of God, and what condition soever he is brought into, be it never so harsh or hard, it is so ordered and so disposed of by the power and providence of God, and by his wise disposing hand, as it works for the best to him: and why then should he not willingly resign himself into that good hand of the Lord? And let every child of God on the ground of truth now delivered, learn, in what stat▪ soever he is, be it never so harsh, to say with David, 2. Sam. 15.26. Lord here I am, do with me as it shall seem good in thine eyes: and into thy hands Lord I commend myself, my soul, my body, and all that I have, only do thou so dispose of things by thy good hand and providence, as that they may work for my good, and only help me forward in grace here, and save my soul hereafter; and then Lord do with me what thou wilt, and deal with me at thine own good pleasure. Indeed a child of God being in a straight, and in a hard condition, may and ought to use all good means within his power, that serve the providence of God for his help, and for his comfort, and to be earnest with God in prayer for a blessing on the means, and to crave the help of others in prayer, as the Apostle saith, Philip. 1.19. I know that this shall turn to my salvation: but how? through your prayers, and by the help of the Spirit of Jesus Christ. Yet withal he is to remember, that his state and condition is ordered by the good hand and providence of God, and the Lord is wiser then he, and he knows what is best for him, and if another estate were better for him, he should certainly be in it, and thereupon willingly and cheerfully to resign himself into the hands of the Lord, resting on this ground: That all things that befall him are so ordered by the good hand of God, as they make for the good of his spiritual state, both of grace [Use 4] here, and of glory hereafter in heaven.

In the next place, is it so that all things whether good or bad, that befall man in this world, are so ordered & so disposed of, by the power and providence of God, and by his wise disposing hand, as they work for the good of God's children, and for the helping of them forward in grace here in this life, and for their happiness and glory hereafter in heaven? What fools then are wicked men, in seeking to hurt God's children? Wicked men are always imagining mischief against God's children, and are ever seeking to do them hurt by all the means they can: but poor souls, all in vain, they cannot hurt them in the things wherein they think they do them most hurt, they are but instruments of doing most good to them, and all the mischief they do to God's children, in spite of their hearts it turneth to their good, the wise disposing hand of God so ordering it. And if wicked men did know what good they (as instruments in the hand of God) do to God's children when they think they do them most hurt, without question it would vex them to the very heart. They (out of their poison and malice) intend evil against God's children, and they think they do them hurt when they effect their wicked purpose, and bring some mischief on them, but the Lord in his wisdom, out of his love to his children, turneth it to their great good. For example, wicked men revile God's children, and persecute them, and say all manner of evil of them for their profession falsely: what do they thereby but exercise their faith, their patience, and such like graces, and stir them up to draw nearer to the Lord, and give them cause of joy and gladness, and add to their glory in heaven, they suffering as they ought, as Christ saith, Math. 5.11.12. Blessed are ye when men revile you, and persecute you, and say all manner of evil against you for my sake falsely: rejoice and be glad, for great is your reward in heaven. And therefore wicked men or women are but fools in seeking to hurt God's children.

Haply some may say, [Object.] Why then are wicked men to be blamed for doing hurt to God's children? if in seeking to hurt them they do them good, why then are they blameworthie?

A question easily answered. [Answ.] Wicked men intend no such thing as the good of God's children when they hurt and harm them, they only therein vent their own malice against them, and they only intend evil against them, that is only the thing they drive at, and that they are then instruments of doing good to God's children, it is by the good hand and providence of God: for alas they know no such thing, neither do they think it, as Isai. 10.7. it is besides their purpose, and it is against their will, and therefore they are justly blame-worthy. And take thou notice of it, whosoever thou art that settest thyself against God's children, and seekest to do them hurt, it is bootless for thee so to do, the Lord turneth that ill thou intendest against any child of his to his great good: and the hurt and harm thou seekest to do to a child of God, it turneth back on thine own soul, and shall increase thine own judgment, and thine own condemnation: and therefore learn thou to forbear thy malice, and thy sinful endeavor against any child of God: and so I pass from that.

Come we now to consider the persons to whom this privilege belongs, and they are described by the Apostle to be such, as love God, and such as are called of his purpose. And before I come to stand on these qualifications in particular, note with me in general, that this excellent privilege: All things work together for the best, is limited and restrained only to such as are qualified as God's children be, for these words, To them that love God, even to them that are called of his purpose, are a description of God's children, and on them only is this excellent privilege here bounded, that all things work together for the best unto them. Whence we may gather.

[Doct. 3] That such only as are qualified as God's children be, have part and portion in this excellent privilege: only the good, godly, and religious, are the persons who have all things working for the best to them: and as for such as are not so qualified, the wicked and ungodly, they have no share nor portion in this worthy privilege. And indeed we may set down this for a truth: that as all things work together for the best to such as are qualified as God's children be, so certainly all things work together for the worst, to such as are no • so qualified, to the wicked, and to the ungodly. It will no doubt be easily yielded to, that all evil things, as sin, and things that follow sin, Satan, death, and all plagues and judgments, work for the worst to the wicked: and it is no hard matter to show that all good things do the like, all the good creatures of God, from the Angels in heaven to the dust of the earth, and worms that creep on the earth, are all ready armed against them, if the Lord let them loose to execute his wrath and vengeance on them: There is no peace to the wicked, Isai. 57.21. All the good gifts of God, of mind, of body, and the outward good things of this world, are all for the worst to them, Ahithophel's wit, Haman's honor, Herod's applause, Dives riches, were not for their good, but for their own ruin and destruction. Prov. 1.32. Ease slayeth the foolish, and the prosperity of fools destroyeth them. All the good things of God, even the holy things of God, his Word and Sacraments, are for the worst to them. The word is a savor of death, the Sacraments are seals of judgment to them: they turn the grace of God into wantonness, and the sweet mercies of God into a license to themselves to sin against God, and the patience of God that should lead them to repentance, they abuse to the heaping up of the wrath of God against the day of wrath, and of the declaration of the just judgment of God. Rom. 2.4.5. And so all the good things that be in the world work for the worst to the wicked and ungodly.

The reasons are, first because they are not in covenant [Reason 1] with God in Christ, and being not in covenant with God, God is an enemy to them; & God being an enemy to them, all things must needs be at enmity with them, and tend to their hurt.

And again, the extreme poison of their hearts is such, as [Reason 2] it poisons all good things it meets withal, as a bad stomach turns the best meat into bad humors.

And therefore doubtless the best things that be in this world are for the worst to the wicked and ungodly, and that makes good the truth of the point in hand: that such only as are qualified as God's children be, only the good, and godly, and religious are the persons who have all things working for the best to them; and such as are not so qualified, the wicked and ungodly, it is not so with the wicked and ungodly, they have no part nor portion in this worthy privilege, but all things work for the worst to them.

[Use 1] And for the use, first this truth discovers the miserable state and condition of such as are not qualified as God's children be, even of all that are wicked and ungodly, they are never happy in what state soever they be: in the top of their happiness, as they account, they are full of misery, it skills not what the things be they enjoy and are partakers of, be it so that they are rich, honorable, and great in the world, be it so that they enjoy health, strength, liberty, with great abundance of the blessings of God, yea be it so that they are partakers of the best things of God, the Word and Sacraments, and live under the best ministry in the world, all this is nothing for their good, all things work for the worst to them, even for their bane and destruction: yea the better the things be they enjoy, the worse is their condition, because they shall one day rise up in judgment against them, and increase their judgment and condemnation; and therefore their state is miserable in the height of their happiness, as they esteem it. And so to fall on a second use.

[Use 2] Let the truth now delivered be a ground of exhortation to stir up everyone of us to look to it, that we be qualified as God's children be, that we are such as truly love God, and are effectually called of his purpose. Rest not then in a conceit of it, that thou art a child of God; everyone hath a good conconceit of himself, but labor thou for the qualification of a child of God, rest not in that which deceiveth thousands, that thou art civilly honest, that is not the qualification of a child of God, an heathen man may be so qualified; and if thou rest in that, thou hast no part nor portion in this worthy privilege, that all things work together for the best to thee. No, no, be the things thou enioyest never so good, yea the good things of God, thou canst have no comfort in them or from them, all things then work together for the worst to thee: yea the better the things be thou enioyest, the worse is thy state and condition; and therefore never rest till thou find that thou art qualified as God's children be, and that in these particulars, that thou art one that truly lovest God, and art effectually called and wrought on by the word and Spirit of God. And if thou be thus qualified, certainly then all things shall work for the best to thee, both for the helping thee forward in grace here, and for the furtherance of thy happiness and glory in heaven: and that may be a ground of sweet and special comfort to thee.

Come we now to handle the qualification of the persons who have all things working together for the best to them, here laid down more particularly, and to stand on them severally, and in order. And first of this, That they are such as love God. All things work together for the best to them that love God, (saith the Apostle) that is, as we shown, to them that love God simply for himself, as the fountain of goodness, and the author of all good things, and in their hearts do cleave to him as the chief, and principal, and most absolute and sovereign good. Now then we see that the Apostle here describes God's children, who have all things working together for the best to them, by this as a special qualification, that they are such as love God: and no doubt he rather chose to set them out by this then by any other thing, because he here labors to arm the believing Romans against the bitterness of the cross, and to persuade them patiently to bear the afflictions they should meet withal. And true patience dowes from the true love of God immediately as the next cause of it, and as a friend to it. And again, love is the beginning of all affections: where there is love of anything, [Doct. 4] we grieve if we want it, we rejoice if we have it, we groan in hatred of that which hinders us of it, and the like. But to come to the point, the point hence offered is this.

That it is a special qualification of God's children, and of such persons who have all things working together for the best to them, that they love God. All and everyone of God's children who have part in this privilege, that all things work together for the best to them, are thus qualified, they love God simply for himself, as the fountain of all goodness, and in their hearts they cleave to him as the chief and most absolute good. This qualification, even a true love of God, is found in all and every child of God in some measure. The Apostle saith, Gal. 5.6. that faith worketh by love: true saving faith is a working faith, and it works by love, that is, by love both towards God's and towards men; and where there is true faith, there is also a measure of true love both of God and men. Psal. 116.1. David affirms this of himself, being a dear child of God, that he was thus qualified, even with a true love of God: I love the Lord (saith he) because he hath heard my voice & my prayer. And Psal. 31.23. he exhorts all the Saints and children of God to love the Lord, Love ye the Lord all his Saints: as if he had said, It concerns all the Saints and children of God to love the Lord. As it is a duty to which God's children are stirred up, so doubtless it is a thing found in every child of God in some measure, and all and everyone of God's children are thus qualified in some measure, they love God simply for himself, as the fountain of all goodness: and the grounds of it are these.

[Reason 1] First, God's children have their eyes opened by the Spirit of God, and they see and rightly discern the excellencies of the Lord, as they are revealed in his word and in his works. Indeed they see not God in substance and in essence as he is, but they see in some sort the beams and sparks of his infinite wisdom, power, truth, goodness, mercy, and such like, which are most lovely, and cannot but draw their hearts to love them.

[Reason 2] Again, God's love shed abroad in the hearts of his children, and felt warm in their hearts, it enkindles a love to God again, for the love of God in the hearts of his children is nothing else but a reflection of God's love to them, as Saint John saith, 1. John. 4.19. We love him because he loved us first. So the woman in the Gospel loved much, because she apprehended God's great love to her in pardoning many sins. Luk. 7.47.

On these grounds God's children seeing the excellencies of God, and feeling God's love shed abroad in thir hearts, it must needs be that they are thus qualified in some measure, they love God simply for himself; and this qualification, even a true love of God, is found in all and every child of God in some measure: and for the use and application of this, [Use 1]

First, let this serve as a ground to us of discerning of our selves, whether we be the children of God or no. By examining our selves hereby we may discern whether we be so or no; if so be thou find thyself thus qualified, that thou lovest God simply for himself, it is evidence enough to thee that thou art a child of God, but if thou want this qualification, thou hast no measure of true love of God in thine heart: surely then thou deceivest thyself if thou think that thou art a child of God. Now because everyone will be ready to assume, and to take this to himself, that he loves God, yea some are so confident in this, as if ye ask them whether they love God or no, they think they are wronged, and they scorn the question: they love God, that they do, else it were pity of their lives, & they would be sorry else. I will therefore lay before you some special notes and marks of the true love of God, by which we may try our selves whether we be such as truly love God simply for himself, or no.

And first, such as truly love God, they take pleasure in thinking and speaking of God, it is the joy of their hearts to [ 1] think and to speak of God, of his properties, of his word, and of his works, and of good things, and they are never so well as when they are speaking of those things. The spouse in the Canticles spends much time in speaking of her beloved, and she hath never spoken enough in the praise of him, of his parts, of his beauty, of his attire, and the like.

Secondly, where there is true love of God, there is a true [ 2] desire and a careful endeavor to please him, both by doing the good things he commands, and by avoiding the things he forbids, and that at all times, and in all places, both public and private, as Christ saith, John. 14 15. If ye love me, keep my commandments: and also by a willing suffering of anything for his sake. The Apostles rejoiced because they were counted worthy to suffer rebuke for the name of Christ.

[ 3] Thirdly, the true love of God is accompanied with a longing desire after further union with God, and after further fellowship and communion with him, and in a delight in the means by which we have here in this life an holy familiarity with the Lord, as in speaking to God by prayer, and in hearing him speak to us by his word, and in renewing our union and communion with him in the Sacraments. Thus it was with David, Psal. 27.4. One thing have I desired of the Lord, that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and to visit his temple. And Psal. 42.1.2. As the Hart brayeth for the rivers of waters, so panteth my soul after thee O God. My soul thirsteth for God, even for the living God: when shall I come and appear before the presence of God? And especially the true love of God accompanied with a desire to have immediate fellowship with Christ as Paul saith, Philip. 1.23. I desire to be loosed and to be with Christ. And a longing after the appearance of Christ to judgment, as the Church saith, Revel. 22.20. Come Lord Jesus.

[ 4] Fourthly, the true love of God hath joined with it a true zeal of God's glory, and an holy indignation against anything that hinders the glory of God, and tends to his dishonor. Such as truly love God, they cannot endure to hear his name blasphemed, or any way dishonored. 2. King. 18.37. Eliachim, Shebna, and Ioah rent their clothes when they heard Rabshakehraile on the living God.

[ 5] Fifthly, where there is a true love of God, there is a base esteem and indeed a contempt of all earthly things, honors, pleasures, and profits, in respect of God's love, as David said, Psal. 73.25. Whom have I in heaven but thee? and I have desired none in the earth with thee. And Paul saith, He counted all things loss, and judged them to be dung, in comparison of this, that he might win Christ: and so be assured of God's love to him in Christ, Philip. 3.8.9.

[ 6] Last of all, the true love of God hath ever joined with it a true love of all that bear the image of God, especially of such as bear his image in special manner, and are like to God in a measure of true holiness, and are the children of God, even because they are his children. 1. John. 4.20. If any say, I love God, and hate his brother, he is a liar: for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen?

Now by these notes, let everyone of us try our selves, let us deal truly with our selves. In trial sooth not up thyself in a conceit that thou art one that truly lovest God, when indeed there is no such matter. Art thou one that takest no pleasure in thinking and speaking of God and of good things? Is speech of good things irksome and tedious to thee? Hast thou no care to please God in doing the good things he commands, and in avoiding the evil things that he forbids? Art thou a drunkard, a blasphemer, a Sabbath breaker? Dost thou follow thy pleasures on the holy Sabbath of the Lord, walking abroad into the fields? Is prayer and hearing of the word of God a burden to thee? Canst thou endure to see & hear God dishonored, his name blasphemed, and thou art nothing moved with it? Art thou an earth-worm, a covetous person, an usurer? Dost thou prefer the love of the world before the love of God? Art thou one that hatest God's childrē, and thou canst not abide them that bear the image of God, thou art ever girding them, and deriding them, and thou sayest they are but a company of fools, and such like, and dost thou love God? No, no, if thou so think, thou deceivest thyself, there is no dram of the true love of God in thee; and yet I dare say thou hast this good conceit of thyself. Come to one that is a contemner of God and of all goodness, to a drunkard, to a blasphemer, to an earth-worm, to an usurer, and such like, to one that hath no delight in the word of God or in holy things, to one that is a scoffer of God's children, and saith in plain terms, they are but a company of fools: ask such an one whether he love God or no, and he will presently answer, that he doth with all his heart, he would be sorry else, but indeed and truth there is no such matter; such a person deceives himself with a fond conceit. And if thou, whosoever thou art, wouldst have good evidence of it, that thou truly lovest God, thou must find these things in thee, that it is the joy of thine heart to think and to speak of God and of good things, that thou hast a true desire and an holy endeavor to please God in all things, both by doing the good things he requires, and by avoiding the evil things he forbids; that thou delightest in the means by which thou mayest have an holy familiarity with the Lord, and in speaking to God in prayer, that thou hast a zeal of God's glory, thou canst not endure to hear or see God any way dishonored; that thou dost more esteem of God's love to thee in Christ, then of all the riches and treasures in the world, and that thou lovest all that bear the image of God, especially such as are like to God in true holiness and righteousness, they are thy chief delight, as David saith they were his, Psal. 16.3. If these things be in thee, certainly then thou truly lovest God, and thou art beloved of God, and thou art a child of God.

And for a second use: is it so that all and everyone of [Use 2] God's children are thus qualified in some measure, they truly love God simply for himself? Then here is matter of great comfort for thee who findest the true love of God in thine own heart, though it be but weak and in poor measure: examine thyself, dost thou delight in the service of God? Is it a grief to thee that thou canst not delight in it as thou wouldst? Dost thou abhor all sinful courses? Comfort thyself, it is an undoubted sign that thou truly lovest God: and thereupon thou mayest conclude to the comfort of thine own soul, that God is thy loving Father, and thou his child; and thou mayest then challenge this privilege to belong to thee, that all things shall work together for the best to thee, for the helping of thee forward in grace here, and for the furtherance of thy happiness and glory in heaven, and that is matter of great comfort to thee: think on it to thy comfort.

Now before I leave this point, I hold it needful to add something to that which hath been already delivered, and that only by way of persuasion to stir us up, and to persuade us to the love of God, being a special qualification of all and everyone of God's children, and yielding sweet comfort to the soul in which it is found. It ought to stir up everyone of us to labor to have our hearts possessed with a true love of God, and where there is any measure of the true love of God, to labor to increase it. And to help us forward herein, consider we further, that love is the best affection of our hearts, and where can we better bestow this best affection [ 1] then on God? Everyone will set his love on something, and is there anything more worthy our love then God? Certainly nothing either in heaven or in earth; if we set our love on the world, and content our selves in anything in the world, we abuse our souls, our souls are more worth then all the world, yea our love being set on the world, it then perisheth with the thing loved, the time of this world is but short, and the fashion of it passeth away: as 1. Corinth. 7.31.

Again, consider we the wonderful and unspeakable [ 2] goodness of God to us: what are we, but even a bundle of God's benefits? what we are, what we have in our bodies, in our souls, and what we hope for, all is from the goodness of God: he so ouerrules all things in heaven and earth, as they work for our good, we being his children his Angels are for our protection, his Ministers for our edification, and all things for our good. He delivers us from all evil, and keeps us from falling into evil, yea he hath made us capable of happiness, whereas he hath refused the Angels in nature far above us, and he will in his good time bring us into the possession of his heavenly kingdom. Oh then the consideration of these things, and many other that might be remembered, even the consideration of the Lord's excellency, and that we cannot better bestow our best affection then on him, and that it is an abasement of our souls if we set our love on the world, and content our selves in anything in the world, and the due consideration of the Lord's unspeakable goodness to us, in regard of our bodies, our souls, this life, or the life to come; oh these ought to sway with us, and to stir us up to labor to find our hearts possessed with a true love of God, and finding any measure of true love of God already in our hearts, to labor to increase it, yea to come to such a measure of the love of God, and to such a zeal of his glory, as was in Moses and Paul, who could have been content to lose heaven rather then God should lose his glory: this we ought to labor for, and to endeavor to come to.

I proceed, come we now to the second qualification of the persons who have all things working for the best to them, namely, That they are such as are called: all things work together for the best to them that love God, even to them that are called of his purpose, saith the Apostle, that is, as we shown, to them that are effectually called, and by the work of the holy Spirit of God are brought, through the preaching of the word▪ from ignorance and unbelief to true knowledge and faith in Christ. Now here we are to mark the coherence of these two qualifications, To them that love God, and to them that are called of his purpose: the Apostle subjoins one of these as an explication of the other: All things work together for the best to them that love God. And who are these? Why saith the Apostle. Those that are called, even to them that are called of his purpose. Whence in the first place we are given to understand thus much.

[Doct. 5] That the true love of God is found only in such as are effectually called. Only such persons truly love God as are effectually called and wrought on by the word and Spirit of God, and are brought from ignorance and unbelief to knowledge and true faith in Christ, and none but such. Read Galat. 5.22. we there find love, whereby no doubt the Apostle means the true love both of God and men, reckoned up among the fruits of the Spirit. The fruit of the Spirit (saith the Apostle) is love. The true love of God is a particular fruit sent out from the holy Spirit of God as the root of it, and that only in such as are sanctified, and effectually wrought on by the Spirit, for such the Apostle here speaks of; and so found only in such as are effectually called. 1. Tim. 1.5. saith the Apostle, The end of the commandment is love: that is, true love both of God and men; and then he subjoins, Out of a pure heart and of a good conscience, and of faith unfeigned: whereby he makes known that the true love of God it comes only from a pure heart, from an heart purged by faith: for faith purifieth the heart, as we have it, Act. 15.9. and from a sanctified soul, and so doubtless the true love of God is found only in such persons as are effectually called, and in such are wrought one by the word and Spirit of God: and the reasons and grounds of this truth are these.

First, there is no true love of God in men by nature, the [Reason 1] will and affections of men must be altered and changed before there be any place for the true love of God: the heart of man in the natural state of it is opposite and contrary, and carried against God and against all goodness, and there is no dram of the true love of God in the heart by nature.

Secondly, the true love of God ever followeth an apprehension [Reason 2] and persuasion of God's love: when a man by faith layeth hold on the love of God, and believes that he is loved of God, and that God is his God and Father in Christ: then is his heart affected with the true love of God.

Again, according to that 1. John. 4.19. We love him because [Reason 3] he loved us first. On these grounds it follows strongly and undeniably, that the true love of God is found only in such as are effectually called, and only such persons truly love God, as are effectually called, and wrought on by the word and Spirit of God, and brought from ignorance and unbelief to knowledge and true faith in Christ, and none but such.

Now for the uses of it, first this truth meets with that erroneous conceit of the Papists, who hold and teach, that the first [Use 1] act of love is in us by nature, and that we have in us by nature an inclination to love both God and men, and that only a second act or exercise of love is from grace; this is but their conceit, and cannot stand with the evidence and truth of the word of God, and with the truth of doctrine now delivered. I leave it, and for the use of it to our selves.

Is it so that the true love of God is found only in such as [Use 2] are effectually called, and only such persons truly love God as are effectually called and wrought on by the word and Spirit of God, and brought from ignorance and unbelief to knowledge and true faith in Christ, and none but such? Surely then it must needs follow from hence, that they deceive themselves, who think they have truly loved God from their very infancy and childhood, and ever since they knew anything. It is a common speech of ignorant persons, and of such as continue in blindness and in the hardness of their hearts, and never yet felt the power of grace in their own souls, working in them a through alteration and change, that they love God with all their hearts, and that they have loved God ever since they knew their right hand from the left. Poor souls they are exceedingly deceived, the truth of God now delivered makes known to them, if they will take notice of it, that there is no such matter. The true love of God is found only in such as are effectually called and wrought on by the word and Spirit of God, and are brought from ignorance and unbelief to knowledge and true faith in Christ. And take thou notice of it, thou that sayest thou hast loved God ever since thou knewest anything, and yet thou art an ignorant person, and thou hast never yet felt any true change in thine own soul by the work of grace, thou deceivest thyself, and of thine own mouth I dare be bold to judge of thine heart in this particular, and to tell thee there is no jot of true saving grace in thine heart. Thou art ignorant of God, and of the things of God, thy speech bewrays it; and being yet in thy natural ignorance and blindness, certainly thou art not effectually called, and so it is not possible that thou shouldest truly love God. Nay, admit it be so that thou hast attained some knowledge of God and of good things, thou living under the means of knowledge, and thou art able to speak of God and of good things, yet unless that knowledge be sanctified, and have wrought on thee in some measure a through change, both in heart and life, thou art as far from loving God truly, as thou wast before: it is not thy knowledge of God and of good things, though it be great, that will evidence to thee to thy comfort, that thou art one truly loving God. No, no, it is thy effectual calling that will give thee comfort in that respect; one of these ariseth from the other, when the Lord calls any effectually, he pours his grace into him, and by the same grace he frames his heart to love his holy Majesty: and therefore if thou wouldest be sure that thy love of God is as it ought to be, even a true love of God, and that thou art a man or a woman truly loving God, look to thy effectual calling, and never rest till thou fin • that thou art effectually called. If thou find that thou art effectually called and wrought on by the word and Spirit of God, and brought from ignorance and unbelief to saving knowledge and saving faith in Christ, then thy love of God though it be but weak, and in a poor measure, yet it comes from a right ground, and from the true natural mother of it, and there is comfort in it.

I will now as the Lord shall enable me, stand on this second qualification more particularly. The Apostle here describes God's children, who have all things working together for the best to them, that they are such as love God, and again, that they are such as are called of his purpose, that is, effectually called and wrought on by the word and Spirit of God. We see then which is the point I will stand on.

That it is a special qualification of God's children, and of [Doct. 6] such persons as have all things working together for the best unto them, that they are effectually called: all and everyone of them who have part and portion in this worthy privilege, that all things work for the best unto them, they are thus qualified, they are effectually called, and they are wrought on by the word and Spirit of God, and they are brought from ignorance and unbelief, to true knowledge and true saith in Christ. And for the clearing and confirming of this, read Psal. 65.4. David there describes the blessed man, namely, the child of God, to be one whom the Lord chooseth, and causeth to come to him, one whom the Lord doth in his free love choose to make him a member of his Church, and his adopted child, and then doth move his heart by his word, and by his holy Spirit, to come to him, and that effectually doth cause him to come to him, and to receive his mercy. Psal. 40.6.7. David saith, When his ear was prepared, he answered loe, I come. The Lord wrought on his heart by his good Spirit, and called him by his word, and he answered the Lord's call, he was effectually wrought on. Act. 2.41. we read of three thousand souls that were added to the Church, and became true members of the Church, and so the children of God, they received the word of Peter preaching, and they were baptized, they were brought to true knowledge and true faith in Christ, they received the Sacrament of Baptism as a seal of that faith. And the like we find recorded of Lydia, Acts 16.14.15. The Lord opened her heart, and she received the word that Paul preached unto her, and she was effectually called, she was brought to true knowledge, and to true faith in Christ. 1. Pet. 2.9. we find that the Apostle describes the peculiar people of God, and such as are indeed the children of God, that they are called out of darkness into the Lord's marvelous light: they are brought from ignorance to true knowledge, and out of the state of nature into the state of grace. And so saith the Apostle of the believing Ephesians, Ephes. 5.8. Ye were once darkness, but are now light in the Lord. We see then sufficient evidence of Scripture clearing and confirming this truth: that it is a special qualification of all and everyone of God's children who have part in this excellent privilege, that all things work together for the best to them, that they are effectually called, they are wrought on by the word and Spirit of God, and they are brought from ignorance and unbelief to true knowledge, and true faith, they are such as have answered the call of God in the ministry and preaching of his word: and it must needs be so, the reason of it is this.

[Reason.] Because otherwise there is no known difference between them and the reprobate: a difference there is between God's chosen and the reprobate, even before their calling, they are then beloved of God, and they are known to him to be in the number of his elect afterwards to be called, but there is no difference between them and the reprobate, known either to themselves or to others, till they be effectually called, till then they are in bondage under sin, as the reprobate are, and their life and conversation differs not from the life and conversation of the reprobate: so saith the Apostle, Ephes. 2.2.3. Wherein in time past ye walked according to the course of this world, and after the Prince that ruleth in the air, even the spirit that now worketh in the children of disobedience, among whom ye had your conversation in time past, in the lusts of your flesh, in fulfilling the will of the flesh and of the mind, and were by nature the children of wrath as well as others. 1. Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. And therefore that there may be a manifest and known difference between God's children and the reprobate, it must needs be that all and everyone of God's children are effectually called, and are wrought on by the word and Spirit of God, and are brought from ignorance and unbelief to true knowledge, and to true faith, and they are such as have answered the call of God in the ministry of his word.

Now then for the use, this also in the first place may serve [Use 1] as a ground of discerning of our selves, whether we be the children of God or no. And let everyone of us try our selves by this: If in trial thou findest that thou art effectually called, and that thou hast indeed answered the call of God in the ministry of his word, and thou art brought from ignorance and unbelief to true knowledge, and true faith, then thy case is good, thou art a child of God: but if thou find it not thus with thee, especially having lived under the sound of the Gospel, under the ministry and preaching of it a long time, surely then thou deceivest thyself if thou think thou art a child of God. Now because herein many deceive themselves, and many think their case good, they are called home, they are reclaimed and wrought on by the word and Spirit of God, and brought from ignorance and unbelief to true knowledge & true faith, because haply they have gotten some knowledge, and they avoid some sin they were heretofore given to, or they now run not into that outrage they were wont to do, which things I speak not against, but herein some rest, and think their case good, and so deceive themselves: I will therefore make known some special notes and marks of effectual calling, by which we may try our selves, whether we be effectually called and wrought on, or no.

First then such as are effectually called, their eyes are opened, [ 1] and they see their own wretched estate by nature, and their cursed state by sin, and they see also the truth of God's promises offered and tendered to them in the Gospel, and they have power given them to come out of their misery, and to apply the promises, and by faith to make them particular to themselves, even by true faith purifying their hearts. Acts 26.18. Paul saith, he was sent to the Gentiles to this purpose: To open their eyes that they might turn from darkness to light, and from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among them which are sanctified by faith, and true faith purifieth the heart. Act. 15.9.

[ 2] Secondly, effectual calling is ever joined with an hatred of former sins, and with a striving against them, yea with an hatred and loathing of those sins that have been most pleasing and most delightsome to men or women, and to which their nature is most inclining: the remembrance of those sins is now grievous and loathsome to them. Rom. 12.9. it is the exhortation of the Apostle, abhor that which is evil: not only abstain from it, but hate and loath it as hell it self, for so the word 〈 in non-Latin alphabet 〉 signifieth.

[ 3] Thirdly, effectual calling hath ever joined with it graces befitting that calling. As when any is called of God to a particular calling, he is endued with gifts fit for the same: so doubtless such as are called out of the state of nature into the state of grace, they are fitted with gifts for that calling, and made able in some measure to walk worthy that calling, as the Apostle exhorts, Ephes. 4.1. I pray you that ye walk worthy of the vocation whereunto ye are called. Yea they are made able, and they do express the power of grace in their particular callings: they glorify God, and they serve God in doing the duties of their callings, as the Apostle saith servants do in serving their masters, Colos. 3.4.

Fourthly, where there is effectual calling, there is a choice [ 4] of good company, and a delight in the company of the godly, and a strangeness to wicked company, he that is called out of the world, as Christ saith (John. 15.19.) all his are, he cannot love the world, he hath small joy in it, as the world hath small joy in him. Psal. 26.4.5. David saith, I have not haunted with vain persons, neither kept company with the dissemblers, I have hated the assembly of the evil, and have not companied with the wicked. And Psal. 119.63. I am a companion of all them that fear thee and keep thy precepts.

Fifthly, where there is effectual calling, there is a special [ 5] prizing of the means by which it hath been wrought: he that hath been called by the word, he loves the word, and especially the Gospel. John. 8.47. He that is of God heareth God's words: and Psal. 119.97. Oh how love I thy Law, it is my meditation continually.

Sixthly, where there is effectual calling, there is doing of [ 6] those things flesh and blood would not do, as namely, in prosperity a care of heavenly things, & an holding fast of the profession of religion in the midst of persecution, and a standing fast in a disgraced profession, as Noah did when all flesh had corrupt his way upon the earth, Genes. 6.9.12. and as Lot did in the midst of filthy Sodom, 2. Pet. 2.7. Luke 9.23. If any man will come after me (saith Christ) let him deny himself, and take up his cross daily and follow me.

The last note of effectual calling, is a precious account of [ 7] that calling, and a thinking more highly of it then of any outward thing. A king that is called to be a Christian, esteemeth more of his effectual calling, then of his Crown and kingdom, and makes account of that, as of his high calling, as the Apostle speaks of it, Philip. 3.14. I follow hard toward the mark, for the price of the high calling of God in Christ Jesus. Now by these notes and marks let everyone of us try our selves: and if we do try our selves by these notes, alas how far short will many be found, from that which they conceit of themselves? Art thou one that art yet in thy natural blindness and ignorance, thou art not acquainted with thy wretched estate by nature, and thy cursed state by sin, thou hast only a general notion of sin, and thou canst only say as thousands use to do: We are all sinners, God help us? Hast thou in thee no hatred of thy former sins, nor striving against them? Dost thou go on with delight in the practice of known sins, yea haply being past the practice of thy best pleasing sin, is the remembrance of it pleasing to thee? Dost thou speak of it with delight? Dost thou show forth no power of grace in thy life, in the duties of Christianity, and in thy particular place and calling? Art thou negligent or careless in the works of thy calling? Dost thou therein only seek thyself, and not the glory of God? And dost thou make no choice of thy company? Art thou ready to go with any that puts forth his head? Is any one a comparison for thee, though a drunkard, a blasphemer, or such like? Hast thou no delight in the word of God? Dost thou hear it with a dead heart? Doth thy prosperity make thee careless of heavenly things, and of holy duties? And art thou one that canst not endure the least disgrace for the profession of religion, an hard word, or a nick name will drive thee from the profession of it? And dost thou prefer the honors and preferments of the world before the high calling of God in Christ Jesus? If it be thus with thee, surely then if thou think thou art effectually called, and that thou art in the way of life, thou deceivest thyself, and thou hast yet no good evidence to that purpose. And if thou wouldst be sure that thou art effectually called, then look thou find in thyself the notes before spoken of. Are thine eyes opened and cleared? Dost thou see thy wretched estate by nature, and the cursed corruptiō of thine own heart? Hast thou power against the vile lusts of thine own heart? Art thou able by a true working faith to apply the promises of life to thine own soul? Hast thou in thee an hatred of thy former sins, and a striving against them, and a loathing of that sin thy nature is most bent to? Art thou fitted for the calling of an holy Christian? Art thou able to show forth the power of grace in thy life & conversation, yea in thy particular place & calling? Art thou diligent in thy calling? Dost thou do the duties of thy calling in conscience towards God, & in obedience to his will, & with a mind therein to glorify God? Art thou careful in the choice of thy company? Are those that truly fear God thy companions? And dost thou refrain from wicked company, and thou art not in their company more then needs thou must, in regard of thy occasions and dealings in the world? Dost thou hear the word of God, and delight in hearing of it, yea in the hearing of the Law discovering thy sins to thee, and especially in the Gospel, making known to thee the sweet promises of life and salvation? Hast thou a care of heavenly things, and art thou conscionable in the practice of holy duties in thy greatest prosperity, and the more the Lord doth heap his mercies on thee in outward things, the more careful thou art of holy duties: and the richer thou art, the holier thou art? And dost thou hold fast the profession of Religion in the heat of persecution, and when it is most of all disgraced? And dost thou make more account of the high calling of God in Jesus Christ, and of thy calling out of the state of nature into the state of grace, then of all the honors and preferments in the world? Is it thus with thee, and are these things in thee? Certainly then thy case is good, thou art effectually called and wrought on by the word and Spirit of God; the Lord hath set thy feet into the way of life & salvation, and thou art going on in the way to heaven, and he will undoubtedly in his good time bring thee into the full possession of life and glory in heaven: and that may be a ground of sweet comfort to thee.

There is yet another use to be made of this point before [Use 2] we leave it, I will add it in a word. Is it so that effectual calling is a special qualification of God's children, and all and everyone of them who have part in this privilege, that all things work together for the best unto them; they are effectually called, they are wrought on by the word and Spirit of God, and they are brought from ignorance and unbelief, to true knowledge and true faith? Then here is ground of sweet comfort for thee, whosoever thou art that findest thyself effectually called. Hast thou good evidence of thy effectual calling? Art thou sure of it that thou art now set out of the state of nature into the state of grace? Surely the meditation of that is more comfortable to thee, then to think on thy election or on thy redemption by Christ, for that gives thee assurance of thy election and of thy redemption, and it seals up to thee this comfort, that thou art in the number of God's chosen, and one redeemed by Christ, and that thou shalt certainly be saved. And therefore the Apostle 2. Pet. 1.10 exhorts to give all diligence to make our calling and election sure: for if we do these things we shall never fall. By making sure our calling, we make sure our election, and we come to be 2assured of it: and therefore doubtless it is most sweet and most comfortable to thee whosoever thou art, if thou be able to say, and that truly, I am effectually called, I was thus or thus given over to sin, but now I am not; and especially if thou be able to say so, and that truly, in respect of thy best pleasing sin, I was heretofore held under the power and tyranny of this or that sin, and I gave myself over to the practice of it with much delight, but now I have power against it; and though strength and ability be not wanting to me for y ^e practice of it, yet now I have no pleasure in it, I now strive against it, and I now avoid all occasions leading to it, yea it is now a grief to my soul to think of it, it is so odious and hateful to me. If thou be able thus to say, & that in truth, that is a comfortable thing indeed, that gives thee assurance that thou art in the state of grace, and in the way to life and salvation; and the consideration of that may yield thee comfort both in life and death. And so I pass from that.

Come we now to the third and last thing laid before us in this verse, and that is the ground and cause why all things work together for the best to them that love God, and are effectually called, and that is God's purpose: We know that all things work together for the best unto them that love God, even to them that are called of his purpose • : that is, as we shown, according to God's eternal and unchangeable decree, he having purposed in himself from everlasting to bring them to life and salvation. Now in that the Apostle here saith, effectual calling is according to God's eternal purpose, I might stand to show, that God's love to his children is not always concealed, his love to his children before all times is in time made known to them; for it is not an idle love, but operative and working: but I will not stand on that. Hence observe we in the first place thus much.

That the evidences and signs of the happiness and salvation [Doct. 7] of God's children are in themselves, and the ground of it is out of themselves. The signs of it that God's children shall come to life and glory in heaven, are the true love of God and effectual calling, which are things in God's children themselves; and the ground of it is in God's eternal purpose, and so out of themselves. And to this purpose we have further evidence, read Ephes. 1.4. the Apostle saith, God hath chosen us in Christ before the foundation of the world: there is the ground of our happiness in God's eternal election out of our selves; and then he subjoins, That we should be holy and without blame before him in love. Thereby making known, that true faith and holiness, which are things in our selves, are evidences and signs of it that we belong to God's election and shall be saved. So likewise 2. Tim. 2.19. saith the Apostle, The foundation of the Lord, that is, the eternal purpose of God touching salvation, in which the salvation of God's elect is found, Remaineth sure, and hath this seal, the Lord knoweth who are his: it is sealed and laid up in God himself: and then he adds, Let everyone that calleth on the name of Christ depart from iniquity: as if he had said. The signs by which any one may be sure that he belongs to God's election are in himself, even true faith, and a serious care and endeavor after holiness. Not to add further testimony of Scripture to this purpose: the reason why the evidences and signs of the happiness of God's children are in themselves, and the ground of it out of themselves, in God's eternal and unchangeable purpose, is.

[Reason.] Because the Lord in his infinite wisdom saw it fit so to be, to keep his children both from presumption and from despair, the signs of their happiness are in themselves, and the ground of it is out of themselves in God's eternal and unchangeable purpose, lest they should despair finding the signs of their happiness but weak, and being privy to their many imperfections. Now then to apply this.

[Use 1] First, this truth discovers to us the folly of those persons, whosoever they be, who lay claim to happiness and salvation without any evidence and sign of it in themselves. And thus stands the case with thousands in the world, they will be saved, and they say they hope to go to heaven, and yet they have no manner of evidence in themselves for it, they are not able to make good their claim by any evidence of grace in their own souls. Were it not folly and madness in any one to lay claim to a piece of land having neither hand, nor seal, nor word, nor promise, nor any deed nor evidence in y ^e world to show for it? Surely so is it with many in the world, they lay claim to heaven, and yet they have neither word, nor promise of God to that purpose, nor hand nor seal of God, they want the seal of God's Spirit, and evidence of grace in their own souls. Poor souls they deceive themselves, and herein doth the devil delude thousands in the world, and he takes advantage on the doctrine of our Church to deceive them, we teaching (according to the truth) that in the matter of justification in the sight of God and in the matter of salvation, we must go out of our selves, and must seek for justification and salvation only in Christ: hereupon the devil takes the hint and deludes thousands, persuading them it is sufficient if they fancy to themselves (for it is no better then a fancy) that Christ died for them, and that they shall be saved by the merit of Christ, though they never find Christ in them by the work of his Spirit, applying his merit to their justification, and cleansing them to their sanctification. Well know it, whosoever thou art, if thou wilt lay claim to happiness and salvation on a good ground, thou must not only go out of thyself, and find the ground of it in God's eternal purpose, and in God's mercy, and in the merit of Christ, but thou must also find the evidences and signs of it in thine own self, even the evidence of effectual calling, and of sanctifying grace in thine own soul. Yea know it for a certain truth, thou must find Christ a Savior to thee, not only out of thyself by his merit but also in thyself by the efficacy of his Spirit, and that Christ hath not only saved thee from hell, but hath also turned thee from sin to God; that must be an evidence to thee that thou art in the way to heaven: think on it.

Again, for a second use: is it so that the evidences and [Use 2] signs of the happiness and salvation of God's children are in themselves, and the ground of it is out of themselves in God's eternal purpose? Surely the due consideration of this may afford much comfort to such of God's children as find the work of grace, the evidence of their happiness and salvation but weak and feeble in them, and they complain of the weakness of it, as indeed it is many times the complaint of a dear child of God: Oh I find but a poor and weak measure of grace in myself, and it doth much daunt me, yea it makes me many times to doubt of my estate. Why, consider with thyself, the work of grace in thy soul is not the ground of thy comfort, it is but only an evidence and sign of it, and of thy happiness and salvation, and the ground of it is out of thyself laid up in God's eternal purpose. Indeed if so be the ground of thy comfort and salvation lay in thine own hand, and if thy happiness and salvation were built on anything in thyself as the ground of it, thou mightest justly doubt of thy state and standing; but it is not so, it is set on a better and a more sure foundation and ground work, on the eternal and unchangeable purpose of God, and that stands fast and firm forever. And therefore comfort thyself, and when thou findest thyself wavering and doubting of thy state, and troubled in regard of the weakness of grace in thyself, remember this, that the grace that is in thee is but the evidence and sign of thy happiness and salvation; and being in thee in truth, though but weak, yet it is sufficient to evidence that to thee, it is not the ground of it: no, the ground of thy comfort and of thy happiness and salvation, is out of thyself in God's eternal purpose, and is built on that ground, and that is a foundation most firm and stable, and immouable, and all the devils in hell are not able to raze it: and the consideration of that may be a great comfort to thee.

There is yet further matter offered from these words, Even to them that are called of his purpose, or according to his own good purpose, and according to the good pleasure of his will. And in that the Apostle here makes the ground and cause of effectual calling God's eternal purpose, and his unchangeable decree touching the salvation of his chosen, we may further gather some special conclusions that may be of use and profit to us. I will propound them and speak of them as the Lord shall enable me: and hence it follows, and the point in the next place hence arising is this.

[Doct. 8] That effectual calling is a free calling. It is not in respect of any goodness in man or woman, or for any good thing done by them that God doth effectually call and convert them, and work on them powerfully by his word and Spirit. Whom the Lord calls effectually he calls freely, according to his own good purpose, and according to the good pleasure of his will: so speaks the Apostle in express terms, Ephes. 1.5. saith he, Who hath predestinate us to be adopted through Jesus Christ, even to be called out of the state of nature into the state of grace, and to be made his adopted sons and daughters through Christ in himself, according to the good pleasure of his will. 2. Tim. 1 9. saith the Apostle, God hath called us with an holy calling: that is, with an effectual calling, Not according to our works, but according to his own purpose and grace. Where we see, the Apostle excludes works from effectual calling, from being any cause of it, and he joins together God's purpose and grace, plainly teaching, that effectual calling is according to God's own purpose, and merely of his grace, and so a free calling: and whom the Lord calls effectually, he calls them freely without any respect of any goodness in themselves, or of anything done by them: and the reason is.

Because the Lord will have all the glory of the beginning and end of the salvation of his chosen. [Reason.] As he hath of his free love chosen them to life and salvation: so of his free grace he doth call them, and justify them, and sanctify them, and he will in his good time glorify them, and all to the praise of the glory of his grace, Ephes. 1.6. The Lord saith by his Prophet, speaking of the calling and converting of the Gentiles, Isai. 4.6.7▪ I will say to the North, give, and to the South, keep not ba • ke: bring my sons from far, and my daughters from the ends of the earth, Everyone shall be called by my name; for I created him for my glory, formed him and made him. The Lord will have all the glory of the calling and converting of his chosen: and therefore effectual calling must needs be a free calling, without respect had to any goodness in man or woman, or to any good thing done by them.

Now this truth is of use, first for confutation; it meets with [Use 1] that conceit of the Papists touching the merit of congruity. They hold and teach, that a man by the strength of nature before conversion, may so dispose himself, and may so fit himself for grace, as that it is convenient the Lord should bestow grace on him: and they say, he merits grace (ex congruo) by a kind of congruity and conveniency. Thus they labor to obscure and darken the bright shining of God's free grace in effectual calling, clean contrary to the truth now delivered. I leave them, and for use to our selves.

Is it so that effectual calling is a free calling? Is it not in [Use 2] respect of any goodness in man or woman, or for any good thing done by them, that the Lord doth effectually call and convert them? Surely then, such as are effectually called are to magnify the free grace of God, and to ascribe that work of their effectual calling only to the free grace and mercy of God. Do not thou being effectually called, ascribe anything to the goodness of thine own nature, and think with thyself, I am of a better temper then others, and I have a better nature then others, and the Lord saw some goodness in me above others, as some erroneous spirits do hold: the Lord saw that I would use his grace offered to me well, and therefore he hath wrought on me by his word and Spirit. No, no, think thus with thyself, as the truth is, I am no better then others by nature, there is no more goodness in me by nature then in the vilest miscreant that lives on the face of the earth, I lived once as others do that are yet in the state of nature, I took as great pleasure in my sin as others now do in theirs, and I ran as fast in the way to hell as they now run, and what hath moved the Lord thus to put a difference between me and others, as to call me effectually, and to leave others still in their natural state and condition? surely nothing in me, only his free grace and goodness: Oh then how am I bound to magnify the free grace and mercy of God towards me, in working on me effectually by his word and Spirit! Thus art thou to acknowledge and to magnify the free grace of God, in regard of thy effectual calling: yea take thou notice of it, thou being effectually called, and set out of the state of nature into the state of grace, thou art still to acknowledge the free grace of God in adding one measure of grace to another. Though thou be careful in using grace given thee, and in the use of the means that serve for the increase of it, yet know, the Lord adds one measure of grace to another freely, not because thou art good, but because he is good and gracious; not for thy well using of grace, or for the careful use of the means, though thou art bound so to do, but still of his free grace: the Lord is still free in his working, and in adding one measure of grace to another. The Spirit blows where he listeth, as the Lord Jesus saith, comparing him to wind, John. 3.8. he works freely where he will, and when he will, and so far as it pleaseth him. And therefore thou art to magnify the free grace of God, and the free working of his Spirit, in adding one measure of grace to another.

Now another conclusion and point offered from hence, that the ground of effectual calling is God's eternal purpose, and his unchangeable decree touching the salvation of his chosen, is this.

That effectual calling is unchangeable, is is according to [Doct. 9] God's eternal purpose, and it cannot be altered: such as are effectually called, and set out of the state of nature into the state of grace, they shall certainly continue in that state to the end and forever. And to this purpose speaks the Lord by his Prophet, Ierem. 32.40. I will put my fear in their hearts, that they shall not depart from me: where we see the Lord promiseth that he will so work on the hearts of his, and set them so fast and firm in the state of grace, as they shall never fall from it, but shall continue in that state forever. Rom. 11.29. the Apostle saith, The gifts and calling of God are without repentance, they are unchangeable. A plain text, we need no more for the proof of the point in hand, it strongly confirms it, that effectual calling (for that is the calling of God) is unchangeable, and cannot be altered, and the reasons and grounds of it are these.

First, because God himself is unchangeable, and with him [Reason 1] there is no variableness, nor shadow by turning, I am. 1.17. and therefore his calling is unchangeable.

And secondly, because he is Almighty, and nothing can [Reason 2] hinder his purpose and his work: and therefore he having purposed the salvation of his chosen, and thereupon called them, and set them out of the state of nature into the state of grace, that calling of theirs cannot be altered, but they shall certainly continue in that state of grace to the end and forever.

Now then for use, first we may easily see that this truth maketh [Use 1] directly against that opinion held by some, that such as are today in the state of grace, may tomorrow be out of that state, and that such as are effectually called and set into the way that leads to life and salvation, may shake off their calling, and may fall quite from it, and may run back again in the way that leads to hell; that is a flat contradiction to the truth now delivered: yea it contradicts this, that God's eternal purpose is unchangeable, and that God abides constant in his purpose: yea it is contrary to this, that God is constant in that promise of his before alleged, Ierem. 32.40. that he will put his fear into their hearts, and they shall not depart from him: and so it must needs be erroneous and false.

[Use 2] Again, in the second place, the consideration of this truth, that effectual calling is unchangeable, and that it is grounded on God's eternal purpose, and cannot be altered, may afford sweet comfort to as many as find themselves effectually called. Hast thou good evidence of it, that thou art effectually called, that thou art set out of the state of nature into the state of grace? Surely then thou art in a more settled state then Adam was in his innocence, his state was then changeable, and he might and did fall from it, but thy state is unchangeable. And though indeed thy corrupt nature be changeable in it self, and if it were left to it self, it would go back & would fall away, yet it is upheld by the power of God: thou canst not have in thee a will to reject thy calling, thy will is now confirmed to perseverance, & all the devils in hell are not able by all their malice or might to bereave thee of thy effectual calling: thy state is unchangeable, and that may be a great comfort to thee, and it may be an evidence to thee (if thou desire evidence of it) that thou art in this unchangeable state, in that the grace that is in thee is permanent and continuing grace, it is not vanishing and fleeting, as it is in the wicked: thou art not affected at the hearing of the word of God with joy or with sorrow, according to the matter delivered, only in the time of hearing; thou art not Sermon sick, as some are sea sick, sick at sea and well at shore, so thou art not touched with the word only in the hearing of it, and when thou comest abroad into the air those good motions are gone: thou art not a penitent in the Church and profane without, as wicked persons are, but thy joy, and thy sorrow, thy love of God and of good things, thy delight in God and in good things are constant and continuing. Surely that is an evidence unto thee, that thou art in an unchangeable state, and that thou art set into such a state of grace as is grounded on God's eternal purpose, and cannot be altered. And the consideration of that may yield thee sweet and heavenly comfort and joy, yea such joy as Christ promiseth to his, John. 16.22. Such joy as can never be taken from thee. Think on that to thy comfort. Come we now to the 29. & 30. verses.

Our Apostle having in the verse foregoing delivered this ground of comfort, that all things work together for the best to them that love God, even to them that are called of his purpose, thereby to arm the believing Romans against the bitterness of the cross, and to persuade them patiently to bear afflictions; in these two verses he proceeds to prove that all things, even afflictions, work for the best to those that are called according to God's eternal purpose, and that by two arguments. The first argument is laid down verse 29. and it is taken from the immutability and infallible certainty of God's eternal purpose, in regard of that which the Lord hath set down in his eternal purpose to bring his chosen to. And it stands thus, that God in his eternal purpose hath ordained his chosen to be conformable & to be made like to the glorious image of his Son; and his purpose is unchangeable, and most sure and certain, and it is impossible that God should be disappointed of this intention and purpose of his, and therefore it must needs be that all things work together for the best to them that love God, and are called of God's purpose.

The second argument is in verse 30. I will lay it forth when we come to the handling of it.

Now in this verse for the general matter of it, the Apostle delivers first this propositiō: Those which God knew before, he predestinate them to be conformable to his Son; wherein we have to consider the subject: Those which he knew before: then that which is affirmed of them; that they were predestinate, with the determination of the act of predestination, namely, to be conformed and made like to the image of his Son.

Then secondly, he amplifies this proposition by adding a limitation of that conformity, that those which God knew before, he predestinated them to be made like to the image of his Son, yet so as that his Son hath and might have the preeminence, as elder brother, or as first begotten, and that they might not be equal to him in that conformity, in the last words of the verse, That he might be the first borne among many brethren.

Come we to the opening of the words: Those which he knew before. The word before here signifies, before they had their being, yea before the foundation of the world, as the Apostle speaks, Ephes. 1.4. For foreknowledge is ascribed to God, in respect of the creature properly. In respect of God there is nothing past, nothing to come; all things past, and all things to come are present to him. Now the Lord is said in the Scripture to foreknow things or persons two ways.

[ 1] First generally, by a general knowledge, whereby God foreknoweth what persons and things, good and evil, shall be in the world: and to come, of which David speaks, Psal. 139.16. Thine eyes did see me when I was without form, for in thy book were all things written, which in continuance were fashioned, when there was none of them before.

[ 2] Secondly, God is said to foreknow by a more special foreknowledge, which is by a foreknowledge with love and with approbation; and this is that which the Apostle speaks of, 2. Tim. 2.19. The Lord knoweth who are his. The Lord from everlasting knoweth his with love and with approbation. Rom. 11.2. saith the Apostle, Hath God cast away his people which he knew before? that is, which he before loved and approved; and this foreknowledge of God is here meant. Those which he knew before, that is, those which he did foreknowledge and embrace in his eternal love as his own, and of his free love set apart to life & salvation, them he also predestinate, or fore-ordained, or decreed beforehand. For to destinate, is to appoint a thing to a certain end: and to predestinate is to appoint a thing to such an end beforehand; and the Apostle here determines the end in the words following. We shall not need further to explain the word predestinate, we shall speak more of it in the verse following. To be made like or conformable to the image of his Son. This likeness and this conformity to the image of Christ, is not here to be referred either to the body of Christ, or soul of Christ, neither is it in the essence of his divine nature, but it is a conformity in divine qualities and graces, as the Apostle saith, 2. Pet. 1.4. We are partakers of the godly nature in flying the corruption which is in the world by lust. This conformity to Christ, is partly in this life, and partly in the life to come. In this life it is a conformity to the holy actions, and to the holy sufferings of Christ, a living after the example of Christ, and a suffering with Christ after the similitude of Christ, which the Apostle calls, A partaking of Christ's sufferings, 1. Pet. 4.13. In the life to come it is a likeness and conformity to Christ in the perfection of glory, as the Apostle saith, 1. Cor. 15.49. We shall bear the image of the heavenly. And 1. John. 3.2. When he shall appear we shall be like him: the meaning is in glory. That he might be the first borne among many brethren. In these words the Apostle speaks by way of similitude and allusion, and he alludes to the first borne, spoken of in the Old Testament. As the first borne in the Old Testament did excel, and did bear both the chief burden in the family, and had also the chief honor in the family, as might be shown: so Christ hath preferment and preeminence among his brethren, both in holiness, in suffering, and also in glory. And so the meaning of the Apostle is this: that he might be the first borne, and have preferment, and preeminence among his brethren, both in holiness, in suffering, and also in glory. Among many brethren: that is, among the sons of God by adoption and grace, who in that regard are the brethren of Christ, and are here said to be many, as they are considered by themselves. Now then thus conceive we the meaning of the words of this verse, as if the Apostle had said.

For those which the Lord did fore-acknowledge and embrace in his eternal love as his own, and of his free love did set apart to life and salvation before the foundation of the world, them did he also fore-ordain, and aforehand decree and fore-appoint to be made like and conformable to Christ his Son, partly in this life, both in holy actions and also in holy sufferings, both in living after the example of Christ, and also in suffering after the similitude of Christ, and all • o in the life to come in eternal glory; yet so, as that Christ his Son might be the first borne, and might have preferment and preeminence both in holiness and suffering, and also in glory among those that are the sons of God by adoption, who in that regard are his brethren, and are many being considered by themselves.

Now first the Apostle here speaks of God's foreknowledge, that is, of his fore-knowledging of some, and his embracing of them in his eternal love as his own before the foundatiō of the world, he gives us to understand thus much.

[Doct. 1] That God doth not then begin to love his children when they come to have their being in the world, or come to be effectually called, but that he hath loved them from everlasting. God's loving of his to life and salvation, doth not then begin when they are brought home by conversion and by effectual calling, but before they had a being in the world, yea before the world was. And hence it is that the Scripture saith not, that in Christ sent into the world to work our redemption, the love of God towards his chosen was first conceived, but that it was then manifested, Tit. 2.11. The grace of God that bringeth salvation unto all men hath appeared: and Tit. 3.4. When the bountifulness and love of God our Savior towards man appeared. 2. Tim. 1.9.10. saith the Apostle, God hath called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us through Christ Jesus before the world was, but is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel. 1. John. 4.9 In this appeared the love of God towards us, because God sent his only begotten Son into the world, that we might live through him. And so in many other places of Scripture we find this truth euidenced and made good: that God doth not then begin to love his children, when they come to have their being in the world, or come to be effectually called, but that he hath loved them from everlasting.

And the reason is, because they were present to him, [Reason.] and before him, and he did look on them in his beloved Christ Jesus before the foundation of the world, as Ephes. 1.4. Who hath chosen us in him before the foundation of the world.

If any say, [Object.] How then can God's elect be at any time enemies to God, as Rom. 5.10. and consequently God an enemy to them? if they be loved of God from everlasting, how then can there be enmity between God and them at any time? To this I answer, [Answ.] as the Apostle doth touching the Jews, Rom. 11.28. The Jews, saith the Apostle, as concerning the Gospel are enemies, but as touching election they are beloved for the fathers sakes. So indeed God's chosen being yet in their natural state and condition, are enemies to God, and God is an enemy to them in respect of their corruption and sin, sin being opposite to good, yea to God who is goodness it self: but they are beloved of God as touching election: it is not their enmity towards him that can make him turn away his love from them in regard of election. Why but, will some say, [Object.] it seems then that the persons and works of God's chosen are pleasing to him before their calling and conversion, and that is agreeable to the doctrine of the Papists? I answer. [Answ.] We must know that there be different degrees of God's love, as it is extended towards his chosen; in it self it admits neither more nor less, but as it is reached out to his chosen, there be different degrees of it: and God's chosen are beloved of God before their conversion, as the elect of God only known to him so to be, and in time to be called, with that degree of love that is proper to the elect uncalled: and when they are effectually called and justified, then they are loved with a further degree of his love, even to an actual acceptation of their persons, and of their good works, as pleasing to him in Christ. And so it still remains a truth, that God doth not then begin to love his children, when they come to have their being in the world, or come to be effectually called, but he hath loved them from everlasting.

[Use 1] And for the use, first this truth confutes their opinion, who hold that God loveth not any sinner to life and salvation, till he do see his faith and repentance: that cannot stand with the truth now delivered.

Again, is it so that God doth not then begin to love his children when they come to have a being in the world, or come to be effectually called, but that he hath loved them from everlasting? Su • ely the consideration of this may be a [Use 2] ground of sweet comfort to as many as find and feel the love of God shed abroad in their hearts; they may thereupon assure themselves that the love of God shall never be taken from them. Did God love thee from everlasting, yea when thou wast an enemy to him, thy mind being set in evil works, as Colos. 1.21. and will his love now fail thee, thou being reconciled to him by his Son through faith in his blood? Did God love thee before thou knewest of it, and will he now withdraw his love from thee, having testified and manifested his love to thee in special manner in thy effectual calling, and in setting his own stamp and image on thee, and having now marked thee out for one of his own? It is not possible. Though it may be so that for y ^e present the Lord may seem to hide his face from thee, yet if ever thou hast had any pledge of his special love towards thee, comfort thyself, thou mayest be assured his love will never forsake thee, his love is eternal, and he hath loved thee from everlasting, and having testified that love of his to thee in special manner, he will still continue to love thee, and he will add one testimony of his love to another, and one measure of love to another: and therefore build thou on it for a certain truth, his love shall never fail thee, nor forsake thee: and that may be a ground of sweet comfort to thee.

In the next place we are to mark that the Apostle placeth God's foreknowledge before predestination: and he saith, Those which God knew before, he also predestinate, that is, as we heard, those which God did fore-acknowledge, and in his eternal love embrace as his own, and of his free love set apart to life and salvation, them he also fore-ordained or fore-appointed to be made conformable to Christ his Son. Whence we are given to understand thus much.

That the cause of God's predestination to life and salvation [Doct. 2] is only God's fore-acknowledging of some, and his free love to them. The Lord from everlasting, and before the foundation of the world, fore-ordained, or fore-appointed some to be made conformable to the glorious image of his Son, even to be like him in heavenly glory, nothing moving him thereunto but his own good pleasure and his own free love. And to this purpose that is a plain text, Ephes. 1.5. God hath predestinate us (saith the Apostle) to be adopted through Jesus Christ unto himself, according to the good pleasure of his will, in himself, nothing moving him thereunto out of himself, and according to the good pleasure of his will. And verse 4. the Apostle saith, God hath chosen us in Christ before the foundation of the world: and therefore not in our selves, or with respect had to anything in us. Yea he saith further, that God hath chosen his in Christ before the foundation of the world, that they should be holy and without blame before him in love. Where we see, the Apostle puts down holiness and salvation as an effect of predestination, and as things following God's eternal election, therefore they cannot be the cause of it. And thus we find faith put as an effect of God's predestination to life and salvation, Act. 13.48. As many as were ordained to eternal life believed. To the same purpose speaks the Apostle, 1. Pet. 1.2.3. Elect, according to the foreknowledge of God the Father unto sanctification of the Spirit, through obedience and sprinkling of the blood of Jesus Christ: not because of a lively hope, but unto a lively hope, by the resurrection of Jesus Christ from the dead. And Rom. 9.11. the Apostle saith, that God chose Jacob before he was, or had done anything, that election might be according to God's free purpose. And to these might be added other testimonies euidencing thus much unto us, that the cause of God's predestination to life and salvation is only God's free love, and that the Lord from everlasting hath fore-ordained some to be made conformable to his Son in heavenly glory, nothing moving him thereunto but his own free love, and his own good pleasure: for why,

[Reason 1] God's will and good pleasure is the sovereign and supreme cause of all things, there being in God all-sufficiency for the determination of his own will, and he need not go out of himself, or look to anything out of himself, in the creature on which his will may be determined.

[Reason 2] And again, that order in fore-appointing some to life and salvation was most fit, which makes God's purpose most firm and stable, and of most effect to his chosen; but to fore-ordain them to it merely of his free love, and of his own gracious pleasure, was fit to that end, that so his purpose might be unchangeable. And therefore doubtless the cause of God's predestination to life and salvation, is only God's free love, and the Lord hath from everlasting fore-ordained some to be made conformable to his Son in heavenly glory, nothing moving him thereunto, but his own free love, and his own good pleasure.

[Use 1] And this truth is of use: first, for the confutation of some erroneous opinions: as first it convinceth the Papists of error, in that they hold and teach, that God's predestination to life and salvation is on God's foresight of man's faith and good works. And likewise the Arminians and Anabaptists are hereby convinced of error. The Arminians, in that they hold that God did fore-appoint some to life and salvation on his foresight of their faith, and perseverance in faith & holiness. The Anabaptists, in that they hold that God hath predestinate some to be saved on their receiving of Christ, or believing in Christ, which is all one in effect with the opinion of the Arminians. These opinions are all of them erroneous and false, and they cannot stand with the truth now delivered: yea these opinions do all of them derogate from the all-sufficiency of God, and do make predestination to life and salvation conditional; and they make God's will which is the highest cause, to depend on something inferior to it, and on something that doth follow on it, and is the effect of it, [Object.] which is very gross. Why but, may some say, (it is the objection of the Arminians) those who are fore-ordained to life and salvation are chosen in Christ, Ephes. 1.4. and being chosen in Christ, they are foreseen believers when they are chosen, for none are in Christ but such as believe: and therefore on the fore-sight of their faith they were fore-appointed to life and salvation. To this I answer. It is true indeed, [Answ.] when God's elect were chosen in Christ before the foundation of the world, they were foreseen such as should believe, and God did then foresee that they should in time believe in Christ, but they were not then foreseen actual believers. And again, though God did then foresee that they should in time believe in his Son, yet it follows not that God did thereupon fore-ordain them to life and salvation, it is no good consequent: God did foresee they should in time believe in Christ, and therefore on his foresight of their faith he did appoint them to life and salvation; they might as well say, that the foresight of God that some should believe in his Son, caused God to appoint his Son to die for them: whereas the Scripture tells us plainly, that God appointed his Son to be given for his chosen of his mere free love. John. 3.16. God so loved the world that he hath given his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 1. John. 4.9. In this appeared the love of God towards us, because God sent his only begotten Son into the world, that we might live through him. But say the Papists, [Object.] The Author to the Hebrews saith, Hebr. 5.9. that Christ is made the Author of eternal salvation to all them that obey him: and therefore say they, God's eternal election is on the condition of our obedience. The answer to this is easy. [Answ.] There is not a word in that text touching election or predestination. Again, though none come to salvation unless they obey Christ, yet our obedience is not the cause, nor so much as an instrument of our salvation, but only a thing annexed and adjoined, and necessarily required in all that shall be saved, and as a way wherein all true believers must walk to salvation, as we have it, Ephes. 2.10. We are his workmanship created in Christ Jesus unto good works, which God hath ordained that we should walk in them. And therefore doubtless notwithstanding these and other things objected by adversaries of the truth, the point still remains a truth, that the cause of God's predestination to life and salvation is only God's foreknowledge of some, and his free love to them. And the opinions of Papists, of Arminians, and of Anabaptists, that God's foresight of faith, and good works of faith, and perseverance in faith, and holiness, and receiving of Christ, or believing in Christ, are the causes moving God to predestinate to life and salvation, they are erroneous and false, and we are to renounce them.

[Use 2] And for a second use: is it so that the cause of God's predestion to life and salvation is only God's free love, nothing moving him to fore-ordain some to be made conformable to his Son in heavenly glory, but his own free love and his own good pleasure? Surely then all such as have good evidence of it that they belong to God's election, must take notice of this to their comfort, and they must know that as God hath loved them freely, and of his free love fore-appointed them to life and salvation, so assuredly he will save them freely. God's free love and his free grace is the cause of all good things that come from God to them from everlasting to everlasting. Their election is of grace, Rom. 11.5. their effectual calling is of grace, 2 Tim. 1.9. their faith is of grace, Philip. 1.29. their justification is freely of grace, Rom. 3.24. and their salvation shall be of grace, and of the free love of God, Rom. 6.23. [Object.] Haply some will say, who knows not this, that understands the truth of God, and is rightly informed in it, that God's free love is the cause of all good things that come from God to his children, and that God's free grace is the cause of their salvation? It is true indeed, [Answ.] I grant that such as are rightly informed in the truth of God do know it, but yet sometimes God's children do not acknowledge this. Is it not sometimes the speech of a child of God: Oh if I could come to such a measure of faith, or such a measure of joy & delight in good things, & such like, I should be well, I should then think myself in an happy state? Now what is this but in some sort to lean to something in our selves, as the cause of our happiness, and not to ascribe it wholly to the free love and to the free grace of God? Indeed it is true, y ^e greater measure of faith, and the greater measure of inherent grace thou hast, the greater will be thy comfort, it being an evidence of God's free love to thee in Christ; yet remember the ground of truth now delivered, God hath loved thee freely from everlasting, and he will assuredly save thee freely, and he will not respect anything in thyself, thy faith or any other grace in thee, nor the excellency, goodness, or dignity of it in bringing thee to life and salvation as the cause of it. Yea know that so free is the love of God to thee, that in his fore-appointing thee to life and salvation, he did not respect the merit of Christ as the cause of it. Indeed thou belonging to his election, he will save thee in and through Christ, and for his sake, but when he did fore-appoint thee to life and salvation, he did not respect the merit of Christ as the cause of it, so free is his love to thee. And therefore when thou feelest weakness of grace in thyself, if it be true grace euidencing to thee that thou belongest to God's election, comfort thyself, and think thus with thyself, Surely the Lord will not put me back from salvation because the grace that is in me is but weak: no, no, he hath loved me freely from everlasting, yea so freely, as that in fore-appointing me to life and salvation, he respected not the merit of Christ as the cause of it: and therefore doubtless he will also freely save me without respect had to any goodness in me as the cause of my salvation. And that may be a ground of sweet comfort to thee when thou art troubled in regard of weakness of grace in thine own soul.

Come we now to the determination of the act of God's predestination here put down by the Apostle, namely this, conformity to the image of his Son. Those which God knew before he predestinated them (saith the Apostle) to be made like to the image of his Son: that is, (as we shown) to be made conformable and like to Christ his Son, partly in this life, both in holy actions and in holy sufferings, both in living according to the example of Christ, and in suffering after the similitude of Christ; and in the life to come, in full and perfect glory.

Now the point hence offered in the first place is easily gathered: it is this.

[Doct. 3] That God hath appointed his chosen to be like to his own Son in holiness. Those whom God hath fore-appointed and fore-ordained to be like to his Son in heavenly glory, he hath also appointed to be like to his Son in a measure of true holiness, both inward and outward, both in their hearts and lives; and all that shall be like to Christ in glory, they must by the Lord's fore-appointment be first like to him in a measure of true holiness. And hence it is that we are often exhorted and stirred up in the Scripture to be like to Christ, and to imitate him in holiness, as Philip. 2.5.6. saith the Apostle, Let the same mind be in you that was even in Christ Jesus. As if he had said, Be ye humble and lowly minded as Christ the Son of God was. And it is the exhortation of Christ himself, Matth. 11.29. Learn of me, that I am meek and lowly in heart: be ye like to me in meekness and lowliness. And he tells his disciples, John. 13.14.15. that if he their Lord and Master had washed their feet, so ought they to wash one another's feet, and to be serviceable one to another in the duties of love, and that in the meanest and basest office, to the washing of the feet one of another: and he subjoins, For I have given you an example, that ye should do even as I have done to you. And thus we find that we are stirred up to forgive our brethren, having matter of quarrel and of just complaint against them for some injury offered or done by them, as Christ hath forgiven us. Coloss. 3.13. Forgiuing one another if any have a quarrel to another; even as Christ forgave you, even so do ye. I might instance in many other particulars wherein we are stirred up to be like to Christ, and to be conformed to the image of Christ, and to imitate him in holiness. Indeed we are dot to imitate Christ in the works proper to his Godhead, as in working miracles, and the like, nor in the works of his mediation, as in the work of redemption, and in satisfying for sin, and such like: but in the works of godliness, sanctification and holiness, therein we are stirred up to imitate Christ, and to be like to him; yea therein we are to labor to resemble him as much as is possible, yea to be pure as he is pure, as saith S. John, 1. John. 3.3. Everyone that hath this hope: as if he had said, Everyone that hopes and looks, on good ground, to be like to Christ in glory, must labor to be like to him in holiness and purity: whereby Saint John confirms the truth of the point in hand, that those whom God hath fore-appointed to be like to his Son in heavenly glory, he hath also appointed them to be like to his Son in a measure of true holiness; and they must in their measure be pure as he is pure, and holy as he is holy, before they come to be like to him in glory. And the reasons of it are these.

First, as the Lord hath appointed his chosen to end their [Reason 1]