Sermons Volume 2

SERMON XXVII.

H ERE is the reason why the creature waiteth with earnest expectation for the consummate state of the faithful, because it is for the present in a disordered estate, subject to vanity.

In the words three things.

• 1. The present state of the creature.
• 2. The manner how it came into that estate.
• 3. The hope of getting out of it.

Doct. The creature is made subject to vanity, for man's sin.

Here I shall inquire,

• 1. In what sense the creature is made subject to vanity.
• 2. The manner how it came into it.
• 3. The reason why the innocent creature is punished for man's sin.

1. In what sense the creature is made subject to vanity. In several respects. First, 'It is put by the order of its natural estate, or much of that harmonious and perfect condition wherein God disposed it. The perfection and harmony of the world, is often now disturbed by tempests, inundations, distempered weather, pestilential airs, and noxious fogs and vapors; whence come plagues, and famine, and murrains, and other diseases. The world is a Theater whereon much sin and many changes have been acted for thousands of years; not only among men, but much destructive enmity is to be found among elements themselves, and a mutual invasion of one another; for the confederacies of Nature are in a great measure loosened, though not altogether dissettled. This is the vanity of disorder. 'It is very observable, that when God cometh to punish a people or a Nation for their sins, the Prophets express it as if the whole Creation were to be put into a rout and disorder: as when Babylon's Destruction is threatened, Isa. 13.17. I will shake the heavens, and the earth shall remove out of its place in the day of his fierce anger: and it shall be as a chased roe, and a sheep whom no man taketh up ; so Isa. 33.9. The earth mourneth and languisheth; Lebanon is ashamed and hewed down; Sharon is like a wild • rnes • : Bashan and Carmel shake off their fruits ; so Isa. 34.4. When God 〈…〉 • d • means, and other enemies of the Church; 'tis said, all the • oast of 〈◊〉 shall be dissolved, and the Heavens shall be rolled together as a scroll, and all their host 〈◊〉 down as a leaf falleth off from the vine, and as a falling leaf from the fig tree: for my sword shall be bathed in Heaven: It shall come down upon Idumea, and upon the people 〈◊〉 my curse▪ to Judgment : it was but a particular judgment, yet the expressions carry 〈…〉 if the whole Universe were to be put into a disorder; for by the sin of man came all those mutations which we see in the world. On the contrary, you shall see in the •••• ises, the Scripiture speak as if the whole Creation were to be restored, when man is • educed to God. I shall only instance in that, Isa. 51.16. I have put my words in thy mouth, that I may cover thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people. Implying, that if mankind were better, the marks and prints of the curse would cease and be quite extinguished; there would not be such disorder in the creature as now appeareth: but it would seem to be planted again; man's re-establishment in a state of obedience to the Creator, would be a re-establishment of the order of the world.

2. There is the vanity of corruption ; 'tis put into a corruptible condition; the creature is now frail and fleeting, and still decaying, Eccles. 1.2. Vanity of vanity, all is vanity ; not only vain, but vanity its self; and vanity of vanities, is extreme vanity; thus not only some things, but all things are thus fluid and vain, because of their inconstancy and mutability; so Psal. 39.5.6. Verily every man in his best estate is altogether vanity: surely man, every man walketh in a vain show; surely they are disquieted in vain. The uncertainty, weakness, and emptiness of all earthly things, is soon discovered, and within a little while the most shining Glory is burnt to a snuff: we vain creatures trouble ourselves about these transitory nothings, as if they would continue with us to all eternity, and had some solid durable enjoyment and satisfaction in them; whereas they wither like Flowers, while we smell at them.

3. Vain in regard of its final dissolution, and last change, when the Heavens shall pass away with a great noise, and the elements shall melt with fervent heat, and all the works that are therein shall be burnt up, 2 Pet. 3.10. As a vesture shalt thou change them, and they shall be changed, Psal. 102.26. Tho this change be not an abolition, an annihilation, yet a great waste it will be, and an utter destruction of many things in the world.

4. Vain in regard of its end and use. There is a double end and use.

1. Nextly and immediately ; this sublunary world was made to be a commodious habitation for man, Psal. 115.26. The heaven, even the heavens, are the Lord's; but the earth hath he given to the children of men ; by an original grant, God gave the use of all his creatures upon earth unto man; indeed all things here below were either subject to our dominion, or created for our use: some things are not subject to our dominion, as Sun, Moon, and Stars, with their Influences, yet created for our use: therefore David in his night-Meditation, Psal. 8.3, 4. When I consider the heavens, the work of thy fingers, the moon, and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him? That all this should be made for the comfort of man, 'tis God's great goodness to us: but other things were not only created for man's use, but also subject to man's dominion: Gen. 1.26. let them have dominion over the fish of the sea, and over the fowls of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. This was God's Charter to man as a deputy-God, and Vice-King in this lower world. Man enjoyeth the benefit of those things which are not under his command, as Sun, Moon, Stars, Clouds, Winds; all in their course do us service, to give us light, heat, and influence, and rain, by which they drop down fatness on the earth; but the other creatures we have a dominion over them, and they are to be subdued by us; the earth by habitation and culture; the Sea by Navigation and fishing; but above all the rest, the cattle are most at our command, to afford us Food and clothing, and do us a voluntary kind of homage, in their labors submitting to our direction and government. Well then, the inferior globe of Earth, and Air and Sea, to have the dominion and use of the creatures▪ that are therein, were all made and given for man's use and comfort. As God hath provided the highest Heavens for his own place and Court of residence, so he hath made the earth for a commodious habitation for man. But when was this given to man? In innocence; for by rebellion against God, we forfeited this Lordship of ours; and till it be restored by Christ, we have no comfortable right to exercise it (as by and by); and in part, this was manifested in renewing this Patent to Noah, saved out of the Waters in the Ark, which was a type of Christ, Gen. 9.1, 2. God blessed Noah, and said unto him, The fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, and upon all that moveth upon the earth, and upon all the fishes of the sea: into your hand they are delivered. This was the next end for which the creature was made.

2. Vltimately and terminatively they were made for God. For God made all things for himself, Prov. 16.4. and the creatures are called his servants, Psal. 119.91. They continue to this day according to thy ordinance: for all are thy servants. Man was but a fellow-creature with the rest of the world, and could not challenge a Lordship over them by his own right, without God's free gift. We could not claim a dominion over that which had no dependence on us, neither by creation, nor by present sustentation; for dependence is the foundation of all subjection and sovereignty: now that which necessarily dependeth upon the gift of another, must be used to the ends for which 'tis given: God never gave the creatures so to man, so as to dispossess himself. The supreme right still remaineth in him; and our grant was not a total alienation from God, for that is impossible, unless the creature were put into an absolute state of independency. No, God reserved an interest still, that all these things should be used for his glory. To pass over this right any other way, is inconsistent with the wisdom of God, and the nature of the creature, Rom. 11.36. All things are of him, and through him, and to him, to whom be glory forever and ever. This quit-rent God reserveth to himself for all his bounty, that we should honor him and acknowledge him in all that we are, have, and do, 1 Cor. 10.13. Whether ye eat, and drink, or whatever you do, do all to the glory of God. Well then, these things being premised, we shall the better state the vanity to which the creature is made subject for man's sin: vanum est quod excidit fine suo. That is vain which faileth in its use; now the use is to serve man innocent, and to promote God's Glory; therefore the creatures if they had reason, it would be a grief to serve God's enemies, and to such vile uses as they abuse them.

1. 'It is a part of their vanity, that they are made to serve man in a state of corruption, and the most wicked of the kind, that refuse to come out of the Apostasy and defection from God: the creatures naturally take the part of the Creator, are to be accounted friends, or enemies to us, as God is; for the Scripture speaketh of them, as involved in his league and covenant, yet they are forced to serve those whom they are appointed to punish. God causeth his Sun to shine on the good, and the evil; and causeth his Rain to fall upon the just, and unjust. To serve wicked men's turns with whom they are at no peace. 'It is an old and a vexed question, What right and interest wicked men have in the creatures? As much as needeth to be now spoken to it, may be comprised in these propositions.

1. Man never had the right of an absolute and supreme Lord, but only of a steward and a servant ; the supreme and original right was in the Creator, but the subordinate and limited right was in man, who had nothing absolutely his own, but was to use all for God, to whom he was accountable; all things are ours for God; nothing is properly and ultimately our own.

2. Upon the fall, man lost the right of a servant ; for when the first Charter was broken, the rights that accrued thereby were lost, and by lapse forfeited into the hands of the true Owner again.

3. Tho the right of a servant was forfeited and lost, yet God was pleased out of his patience and indulgence to continue fallen man the use and benefit of the creature ; and some kind of right to them; A civil right, and providential right. First, a civil right, as Nabal's sheep were said to to his sheep, 1 Sam. 25.4. And he is a thief that should have stolen them from him: a man is a thief before God and man, that robbeth a wicked man: still we have such a right to the creatures that our fellow-servants may not take from us without our Lord's consent; Secondly, A providential right, as God puts them into our hands by the fair allowance and disposure of his providence, Psal. 17.14. They have their portion in this life: Thou fillest their bellies with thy hid treasure. So Jer. 27.5. I have given it to whom it seemeth • eet unto me. Corn, houses, lands, goods, cattle. He that hath an absolute right and interest in the creature, may dispose it at his pleasure.

4. Though they have a civil and providential right, yet they have not a filial and evangelical right, for that is by Christ. In him all things are ours, 1 Cor. 3.22. All things are yours, and you are Christ's, and Christ is God's ; and with him he hath given us all things, Rom. 8.32. and 'tis said, 1 Tim. 4.3, 4. That every creature of God is good, and created to be received with thanks giving of them that believe, and know the truth. These are heirs of promise who have right by Christ.

5. The Evangelical right is that which sanctifieth the creature to us, and so thereby the creature may more comfortably serve us, our right being restored by Christ, 1 Tim. 4.4. The creature is sanctified by the word and prayer ; the more we believe, and acknowledge God in Christ, the more comfortable use of the creature: whereas unregenerate men who have forfeited the right of a steward, use the creature as if they had the right of a Lord: use goods, lands, moneys, as their own, and given to them for themselves, and not for God: and this is a part of the vanity the creature is subject unto.

2. The creatures are often employed as instruments to fulfil our lusts, which in their original use were intended for God's glory; and so God is dishonored, rather than glorified by them. Some abuse the creatures to pride in apparel, some to gluttony, and drunkenness, some to base sparing: whereas those that would be good Stewards for God, should use wholly what God hath put into their hands for God's glory: that the creature may not be turned from the end and use for which it was first made, as it is when the provisions of this life are used, not for strength, but for surfeiting, and drunkenness; our clothes not for warmth, but for pride, and wantonness; and the remainder and overplus of our estates employed in pomp, not in charity. But now when this is little minded, the creature is abused to our vain ends.

2. The manner how it came into this state of vanity. 'It is expressed.

1. Negatively and positively ; first negatively 〈 in non-Latin alphabet 〉 not willing, that is, by its own natural propension. Voluntariness is attributed to the senseless creature by translation from man; and what is against the natural inclination of the creature, or the use for which it was ordained by God, 'tis said to be done unwillingly; the first institution of the creature was for God's glory, and the benefit of man; and all creatures were fitted for the use for which they were made; and if it be put by its natural use, it hath a resemblance of violence. Therefore if you take vanity for the disorder or perishing of the creature, you may say, not willingly ; for all things tend naturally to their own preservation; and so what tendeth to its destruction, cannot be said to be done willingly. Or if you take it for falling from its end and use, as the service of wicked men in their lusts; the creature is not subject to this Bondage willingly, but forced to submit to it, as the world is now constituted.

2. Positively ; 〈 in non-Latin alphabet 〉 God by his Judgment hath subjected the creature to this curse for man's sin; man as the meritorious, and God the efficient cause of this vanity, which is brought upon the creature; so that it is brought upon them by man as a sinner, by God as a Judge. First, by man as a sinner; that brought the hereditary and old curse. As the lower world was created for man's sake, so by the just Judgment of God the curse came upon the whole earth for man's sake, Gen. 3:17, 18. Cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life; thorns and thistles also shall it bring forth unto thee. This was the original curse. So for the actual curse, Psal. 107.33, 34. He turneth rivers into a wilderness, and the water springs into dry ground: a fruitful land into barrenness, for the wickedness of them that dwell therein. Barrenness or fertility is not a natural accident, but ordered by God for the punishment of man's sin; Therefore we should lift up our eyes above all natural causes, and fix them upon God, who chastiseth men for their unfruitfulness towards him, and punisheth countries whose plenty hath been infamously abused, and spent upon their lusts. Secondly, by the will and power of the Creator; he it is who hath the sovereign disposal of the creature, and to order it as he pleaseth with respect to his own Glory.

1. Herein we see God's justice, who by the vanity of the creature would give us a standing monument of his displeasure against sin; creatures are not as they were made in their primitive institution; the enmities and destructive influences of the several creatures had never been known, if we had not rebelled against God. We should never have been aquainted with droughts, and famines, and pestilences, and earthquakes; these are fruits of the fall, and introduced by our sin, and by these God would show us what an evil thing sin is, Jer. 2.19. Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see, that it is an evil thing, and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord of Hosts. We being in a lower sphere of understanding▪ can only know causes by the effects; here is an effect, it hath brought misery upon us, and upon the whole Creation. When God looked upon the whole creation, all the creatures were good, Gen. 1.31. very good: but when Solomon had considered them, all was vanity, very vain; what is the reason of this alteration? sin had interposed.

2. The power and sovereignty of God ; all the creatures are subject to the will of God, even in those things which are contrary to their natural use and inclination: for therefore he employeth them to destory one another, and man, who hath brought this disorder upon them; if God bid the fire burn, however kindled, what can withstand its flames? if he bid the earth cleave and swallow up those who had made a cleft in the congregation of the Lord, the earth presently obeyeth, Numb. 16.31. As he had spoken these words, the ground clave asunder that was under them, and the earth opened her mouth, and swallowed them up. So if God bid the Sea stand up like a Mountain and Wall of congealed Ice, it will do so, and afford passage for his people, and return again to its wonted course, fluidness, and drown the Egyptians ; it will do it; Exod. 16.26. The waters returned, and covered the chariots. So for other things, Job 37.6. He saith to the snow, Be thou upon the earth; and likewise to the great rain, Be thou upon the earth. Not a drop of Rain falleth from the Clouds, but by God's permission; so verse the 12. The clouds are turned about by his councils, to do whatever he commandeth them upon the face of the earth. Nothing seemeth to be more casual than the motion of the Clouds, or at least to arise from mere natural causes; yet still are at the direction of God. For it followeth, v. 13. He causeth it to rain for the correction of a land, or for mercy. Sometimes 'tis sent in mercy, and sometimes in judgment; this bridle God keepeth upon the world, to check their licentiousness, and awe them into obedience to himself.

3. His mercy, during the day of his patience. In the midst of judgment he remembereth mercy: though there be much vanity in the creature, yet there is still an usefulness in them to mankind: though the air might poison us, and the earth swallow us up, and the mouth of the great deep vomit forth an inundation of waters, and the fire scorch up the earth, yet 'tis great mercy that God hath so bound up the creatures by a law, and decree, that the earth is still a commodious habitation to man; that many of the changes and commotions in the Elementary and lower world, conduce to our benefit, but especially the stated course of nature; that the earth doth bring forth its fruits in due season, and the Sun rejoiceth to run its course; all this is goodness to poor creatures, while God offereth pardon of sin and restitution by Christ; we still enjoy the blessings we have forfeited; though with some diminution and abatement, we are restored to the use of the creatures, but these are subject to vanity. We have our lives, but not that perfect constitution of body which Adam enjoyed before his fall. Creatures are not so useful and serviceable to us as they were in their first creation. In the inward Righteousness and Holiness restored to man, there is a mixture of corruption. 'Twas needful there should be some continual remembrance of sin, that we might be the more abased in ourselves, and more sensible of God's Mercy. And yet for the honor of God some monument should be left of his benignity and bounty to his creature.

3. The reasons why the innocent creature is punished for man's sin.

1. To destroy the image of jealousy, or the great idol that was set up against God; man's great sin was his forsaking the Creator, and seeking his happiness in the creature, Jer. 2.13. For my people have committed two evils, they have forsaken me, the fountain of living water, and hewed them out cisterns, broken cisterns, that will hold no water ; and 1 John 3.12. He forsook God by distrust, and betook himself to the creature out of necessity; for man cannot subsist of himself, but must have somewhat to lean unto. The first temptation did entice man from God, to some inferior good, more pleasing to his fleshly mind; man was made for God, to serve him, love him, and delight in him, and to use all the creatures in order to God, for his Service and Glory. He was to use nothing but with this intention. But by sin, all that man was capable of using, was abused to please his flesh. Now as Satan, the tempter, aimed at this, that by depending on the creature, we might have no cause to look back upon God anymore, as when they break off a treaty of Marriage, set another match a foot; or rather, as those that endeavor to draw away a man's heart from his own wife, entangle him in the love of a strange woman; so God to counterwork Satan, blasts the creature, and much of the beauty and virtue of it is lost, that we may think of returning to him, Hos. 2.7. I will return to my first husband; for then it was better with me than now. Disappointment in the creature sendeth many to God, who otherwise would never think of him; for they are made the more sensible of their disadvantage in forsaking him.

2. The creature is still made an instrument of sin. And therefore is involved in God's curse, as to the disorder, ruin and destruction of many of the parts of it. For if we use these creatures contrary to their nature and end, and to the wrong of their proper Lord and Owner, no wonder if he blasted what is so abused. The creatures are sometimes abused as objects of worship, and trust, to the alienating men's hearts from God, as in gross idolatry: They worshipped the queen of Heaven, meaning the Sun, whom they made a female, Isa. 44.18. And the Lord complaineth, Ezek. 16.16, 17, 18, 19. That they decked their high places with gold and silver, and did set oil and incense before them. So still we set up the creature for our end and happiness, as if it were more attractive and amiable than God, and fitter to content and delight the soul. Use so much of the world as is within our grasp and reach; against God and our true happiness. Besides brutish wickedness, How many sacrilegious morsels do men offer to an intemperate appetite, and abuse other things by their sinful desires, meat to surfeiting, drink to excess, apparel to pride, wealth power and interest, to serve their revengful minds?

3. In the curse on the creature, man is punished. His blessings cursed, Mal. 2.2. Those things which were made for our use and service, become first instruments of our sin, and then of our punishment. 'It is just with God not only to punish us in our persons, but in the things belonging to us, as demolishing the Houses and Castles of a Rebel is taken to be a part of his punishment among men. Pharaohs house was smitten for Sarah's sake, Gen. 12.17. And the Lord plagued Pharaoh and his house for Sarah's sake. And Numb. 16.31. The earth swallowed them up, and their houses, and their goods. So God brought vanity on the creature for man's sake; murrain on the Beasts and Cattle, Blasts upon Corn and Vines, and other Fruits of the Earth; we have interest in them, and our subsistence is by them; yea, the King himself is served by the field their destruction; is our loss, as mercy to the earth, is mercy to men.

1. USE, To teach us the evil of sin : Man by sin brought a curse upon himself, upon his posterity, and upon all the creatures; that is it we ate upon; sin disordered the whole world; therefore let us work our hearts to a detestation and abhorrence of it; we see how highly God is displeased with it; the Creator, who out of his overflowing bounty created all things, and delighted in them when he had made them, yet was provoked to curse what he had created, when once man had sinned; and so sin hath made a great change in the world; but because these are ancient things, and do little move us; see the judgments of every age and time, which are the fruit of this vanity which is brought upon the creature if a nation sin, Deut. 28.22, 23. The Lord thy God shall smite thee with fevers, and with the sword, and with blasting, and mildew, and consume thee until thou perish. The heaven that is over thy head shall be brass, and the earth under thee, iron; the Lord shall make the rain of thy land, powder and dust; from heaven shall it come down upon thee, until thou be destroyed. So v. 39, 40. Thou shalt carry much seed into the field, and shalt gather but little in, for the locusts shall consume it: thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them. Have olive trees, but the olive shall cast its fruits. These are things often fullfiled before our eyes; so Isa. 24.4, 5, 6. The earth mourneth, and fadeth away; the world languisheth, and fadeth away; the earth also is defiled under the inhabitants thereof; they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left. So for our persons, 'tis our sin that bringeth the curse of God on all that we enjoy. Thus God by the vanity and perishing of the creature, would show how angry he is with man for sin.

2. USE, Do not cast a greater burden upon the creature. You have already brought in too much disorder and confusion upon the world. But how do we cast a greater burden upon the creature? When you sin with, and by the creature; as by injustice, unmercifulness, oppression; because you have much filthy excess; by these and such-like you make the creature the object and occasion of sin; especially opposition to God, oppressing his servants, dealing cruelly and unmercifully with men, hoping your greatness should bear us out in any of these cases.

• 1. Consider how the creature will cry to God for revenge, Hab. 2.11. for the stones shall cry out of the wall, and the beam out of the timber shall answer it. The very materials of their buildings and unjust acquisitions shall witness against them. James. 5.3. The canker and rust of your gold and silver shall witness against you.
• 2. Those that put a burden upon the creature, shall have the creatures burden put on them ; by your sin they are subjected to vanity, and by their vanity you are subjected to wrath. They are ready to revenge God's quarrel, if he do but hiss for them, Isa. 7.18. He can make thistles grow instead of wheat, and cockle for barley ; Inheritages gotten by oppression, Job 31.40.
• 3. The creatures shall be delivered; but those that abuse the creature shall not. They are subjected in hope, but their worm dieth not, their fire goeth not out.

3. USE, Is to persuade us to turn our hearts from the creature to God ; for the creature is made subject to vanity. They change, but he changeth not, 1 John 2.17. The world passeth away, and the lusts thereof. There is no true happiness to be found under the Sun. Surely they that can see no vanity, nothing but glory and goodness in outward things, Satan hath bewitched them, Matth. 4.8. Shall we fix our minds on a reeling world, ever subject to changes? Psal. 83.13. O my God, make them like a wheel, as the stubble before the wind. Those things are continually rolled and turned upside down, as a wheel is unturned and turned, never standeth still in a declevity; the creature is vain, and made more vain by our confidence, Psal. 30.6. In my prosperity I said, I shall never be moved. Therefore if we love the creature, let it be after God, and for God; not in comparison with God; if the heart be set upon worldly things, 'tis stolen from better, Psal. 62.10. Trust not in oppression, become not vain in robbery; if riches increase, set not your heart upon them. God is impatient of a corrival; I am married to you, Jer. 3.14. Not in exclusion of God: As when we rejoice in the creature apart from God, an heart divided from him, Luke 12.14. Not in opposition to God; as if by the creature we were able to make our party against him.

4. USE Let us seek after restitution by Christ. The Covenant made with God in Christ doth secure us against the hurt of the creature, Job 5.23. For thou shalt be in a league with the stones of the field, and the beasts of the field shall be at peace with thee ; and Hosea 2.18. And in that day I will make a covenant for them, with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground. They are included in God's Covenant; who concerneth himself in all our affairs; the new creature suiteth with the new world, Rev. 21.5. And he that sat upon the throne, said, Behold, I will make all things new. 2 Cor. 5.17. Whosoever is in Christ, is a new creature; their mercies are sweet; come not in Anger, but purchased; we have a covenant-right restored.

5. USE Is hope : If inanimate creatures are delivered from vanity, much more Saints. Let us bear our burden with patience ; the creature was subject to vanity, but it was not their fault, but ours; obedientially God subjected them; but God would not leave the world under a perpetual curse.

SERMON XXVIII.

I N this Verse the Apostle showeth what hope was appointed by God for the creature, which for a while was subject to vanity; Because the creature, &c.

In the Words observe,

• 1. The deliverance asserted, Because the creature its self also shall be delivered.
• 2. The terms of this deliverance explained, 1. A quo terminus, From the bondage of corruption. 2. Ad quem, Into the glorious liberty of the children of God.

1. Asserted ; 〈 in non-Latin alphabet 〉 may be taken casually, as giving a reason of the hope, mentioned; sow render it, because, or specificative, as showing what kind of hope they have (subjected the same in hope; that the creature its self also shall be delivered from the bondage of corruption); for the word 〈 in non-Latin alphabet 〉 asserted into freedom; for it is now in bondage, as the following words declare.

2. Explained : First, the terminus a quo ; that which he called vanity before, he now calleth bondage of corruption ; therefore this 〈 in non-Latin alphabet 〉 must be explained as the vanity was, that signifieth either disorder or alteration, and corruption or dissolution, or perversion from its use, as it serveth wicked men, especially as 'tis abused by them to the fulfilling of their lusts; all this vanity, and all this bondage is an heavy yoke to the creature, and from all this it shall be freed. 2. The term to which; Into the glorious liberty of the children of God.

But here a doubt ariseth; Shall the senseless creatures be made partakers of the same glory with God's Children? That's absurd to be conceived: To solve this, Chrysostom thinketh 〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉 as these particles are often exchanged; so 〈 in non-Latin alphabet 〉 should be rendered, by the glorious liberty; others to prevent this absurdity, make it not the term of the change, but the term of expectation; when the children of God are advanced into their glory; then, and not till then, shall the creatures be freed from the bondage of corruption; but the Apostles words do signify not only time, but estate; not at, but into; 'tis no such absurdity to say, that the creature shall in its kind and manner partake of the glorious estate of the saints, for there is somewhat common to them both▪ and that is incorruption, 1 Cor. 15.42. So the meaning is, it shall be translated from a state of corruption to a state of incorruption, and such a measure of beauty and glory as doth agree thereunto.

Two Points I shall observe from this Verse:

• 1. Doct. That the creatures shall be freed from corruption, and be made partakers of a better estate than now they have.
• 2. Doct. That the liberty to which God's children are reserved, is a glorious liberty.

First let me speak of the restauration of the creature, and then of the glorious liberty of the Saints.

For the first, Let me state it how far the creatures shall be delivered from the present vanity and misery, and for what reasons: We must keep to Scripture generals, lest we run into curiosities; that rule of Augustine is good; Melius dubitare de occul • is, quam litigare de incertis ; 'It is better to doubt of what is hidden, than to contend about what is incertain: We may define things with danger, but we may be ignorant of them without danger; therefore as to creatures that shall be restored, and not restored, we must not be too nice and inquisitive: Possibly this is one of those difficulties mentioned by St. Peter, 2 Pet. 3.16. That in his beloved Brother Paul's Epistles, there are 〈 in non-Latin alphabet 〉 I am sure these concern the matter there treated of.

1. For things that are not to be restored.

1. What ever came in by sin, will be utterly destroyed, as Thorns, Thistles, poisonous Weeds, Gen. 3.17, 18. Cursed is the ground for thy sake, thorns and thistles shall it bring forth to thee. The reason is, when the cause is taken away, the effect ceaseth. If the Curse of God upon the Earth, be a part of man's punishment; then upon man's deliverance the creature is delivered also. Now it continueth for a mark of God's displeasure, and our Humiliation, because man is restored but in part; but upon our full deliverance, no more of this is found.

2. All creatures that arise out of corruption and putrifaction, as Toads, Mice, Flys, Bats; as they were not in the first Creation, so they shall not appear in this restitution of all things, at the coming of the Lord.

3. All living creatures which perish before, or at the end of the world. 'It is probable these shall not be renewed, and restored again: Partly, because these serve only for the use, and the sustenance of the earthly Life; but in glory freed from this necessity, 1 Cor. 6.13. Meat is for the belly, and the belly for meats; but God shall destroy both it and them: In this Life the Body hath an absolute necessity of them; but in the next Life the meat its self, as well as the eating, or desiring of meat, shall be taken away. Partly, because, if these should be restored, there must be a Resurrection of them, which is only promised to men. And the Apostles when they speak, restrain it to mankind, who have reasonable Souls living to God, while their Bodies are not • otting in the Grave; but the Soul of the Beasts goeth downward, Eccl. 3.21. that is, perish with their bodies, which are buried in the ground.

4. All artificial works done by the hand of man, as Cities, Castles, Houses, Gardens ; They shall all be burnt up, and be extant no more; for though these things are useful during the earthly Life: yet then they are all consumed, as being defiled by the inhabitants thereof, 2 Pet. 3.10. The earth also, and the works which are therein, shall be burnt up. That is, which men have made, and built thereupon; which should turn our hearts from our affecting those things, or fixing upon the Creature which is passing away, whilst we neglect God, who is the same that passeth not.

2. That which shall be restored, is the Fabric of Heaven and Earth; not the highest Heavens; they need no purifying fire, no unclean things entering there. But the lower Heavens, and this Earth; the State, of things after the Dissolution, is called a World to come often: Now World, in the sacred Dialect, comprehendeth the visible Heavens and Earth: Meaning by Heavens, the airy and starry Heaven; and by Earth, dry Land, and Waters. Well then, Heaven and Earth, Sun, Moon, and Stars, which had a being in the Creation, and undergo the purging fire at the dissolution, shall be restored as Gold, that hath been melted and refined in the fire: If you ask for what use? We must refer that to the event; the Scripture in the general, 2 Pet. 3.13. We expect according to his promise, new heavens and a new earth, wherein dwelleth righteousness. Wherein righteous men shall have a firm place, and always dwell therein, and exercise righteousness. Whereas this earth is full of wicked and unrighteous men, which then shall be all in Hell. But the difficulty is about the use of this lower World.

1. What if God restore it as a monument of his Wisdom, Goodness and Power? An object wherein by the great beauty of the creature, the just shall see God by reflection.

2. What if for the exercise of our delight and gratitude ? To delight the eyes and minds of the Saints; the creatures having a glory and brightness put upon them, somewhat proportionable to their own glorious estate. God will make a proportion between the Heir and the Inheritance, the Lord and the Servants, the Habitation and the Inhabitant; as the Church is altered, so must her dwelling; there shall he nothing in nature displeasing to the Eyes of God's Children, but all delightful to all eternity.

3. What if to be a Trophy of the final Abolition of Death, the last enemy that shall be destroyed ? The World is now a Monument of Sin, and then of our Redemption, that all the fruit of Sin is done away both in us, and the World.

4. What if to complete the first grant of Dominion to man over the creatures? This grant must sometime or other take place, Psal. 8.6. Thou madest him to have dominion over the work of thine hands; thou hast put all things under his feet. 'It is not done here, therefore in the World to come, as the Apostle speaketh, Heb. 2.5. For unto the angels hath he not put in subjection the world to come. Which World to come, concerneth the state of the Church under Christ, and the state of Glory after the Resurrection; now we have the right, then the possession; An eternal Kingdom over all creatures; for 'tis said of the Saints, that they shall have Dominion in the morning, and that they shall reign with Christ forever and ever, Rev. 22.5. and of the new Heavens and the new Earth, Rev. 21.7. He that overcometh shall inherit all things, which beareth some sense.

VSE. It showeth us three things.

• 1. The certainty of our Hopes. There is hope that the creature at length shall be delivered into a state agreeing with the future Glory of God's Children. Therefore much more is their deliverance to be hoped for, by the Children of God themselves. For if these dumb insensible things be made partakers of a better estate than they have now; Will not God take care for the recompense of his people?
• 2. The excellency of our Hopes. It appeareth hence, what excellency of Glory is reserved for the Children of God, since all the World shall be refined, and restored for their sakes, and seeing the Glory of that state requireth the creature should be changed, before it can suit with it.
• 3. It showeth us the manner of entering into our hopes. As the creature must be freed from the state of Corruption, before it can partake with God's Children in any degree of their glorious Liberty; so must we be changed before we are capable of it. How changed? First, By Grace. Secondly, By Death.

1. We must be changed by Grace, and freed from the Corruption of sin, Eph. 5.5. For this we know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ, and of God. Common knowledge will easily show us, that those that impenitently persist in gross sins, are uncapable of any right unto, and never shall come to the Possession of that blessed estate of eternal Glory. We have a larger Catalogue, Gal. 5.20, 21. And the Apostle concludeth, that they that do such things, shall not inherit the kingdom of God. There is no mixture of godly and ungodly in the Kingdom of Heaven: Nay, we may go further; not only exclude them, who live in gross sin; but every unregenerate Person, Joh. 3.3. Except a man be born again, he cannot see the kingdom of God ; and in the 5 th verse. 'tis explained, he cannot enter into it. Every man in his natural estate, be he to appearance better or worse, is unmeet for Glory. And there must be a change wrought in him, he must be delivered from the Bondage of sinful Corruption, or he cannot enjoy the glorious liberty of the Children of God; not only an Epicure, or Drunkard, or Whoremonger is excluded; but a painted Pharisee, as long as his heart is corrupt, and unrenewed, hath no right, and never shall have possession; he must be changed from a state of Corruption to a state of holiness; and the Image of God in which he was created, must be restored in him.

2. Changed by Death. The Saints being mortal, must be changed, before they can inherit eternal Life. All that we derived from old Adam, must be laid and left in the Grave, 1 Cor. 15.50. Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. These earthly frail bodies of ours, cannot be received into Heaven, till they be changed and immortalized, verse. 53. This corruptible must put on incorruption, and this mortal must put on immortality. As a man to build his house better, razeth it to the very bottom; so God will have the body resolved into dust, before he will set it forth in this new fair Edition. As the creature is dissolved, that is, delivered from the Bondage of Corruption; first the creature is set free, and discharged from being obnoxious to change and alteration; so we must first die, then be raised in Incorruption, which should make us the more ready and willing to submit to the appointed course, and not only even dare to die, but to be willing to die, since Death puts an end to sin, and all our calamities, and is the gate and entrance by which we pass into Glory.

2. Doct. That the liberty to which God's people are reserved, is a glorious liberty.

Here I shall first speak of the liberty of God's children in this life.

2. The glorious liberty in the world to come; for the one is a step to the other; for 'tis called, a glorious liberty, to distinguish it from the liberty of God's children here in this world, which is not glorious, but gracious, to show how it exceedeth this estate in glory: Therefore I must show,

• 1. What is the liberty of God's children in this world.
• 2. What in the world to come.

1. What is the liberty of God's children in this world : There are three practical notions in which man is greatly mistaken, Misery and Happiness, Wisdom and Folly, Liberty and Bondage. Misery and Happiness. Men count none miserable, but the afflicted; none happy but the prosperous, because they judge by the present ease and commodity of the flesh. Wisdom and Folly; we all affect the repute of Wisdom, Job 11.12. Please ourselves with a false show of wisdom, neglecting what is true and solid, which is to be wise to salvation. Liberty and Bondage; Man accepteth of a false liberty rather than none; every man would be at his own dispose, live as he list; whereas the true liberty must be determined by our condition as creatures; by our end, as creatures that are in pursuit of true happiness: To think the only true liberty is to be at the command and control of none above ourselves, or to live at large according to our hearts desire, is to affect a thralldom and bondage instead of liberty; therefore it concerneth us to state exactly what is the liberty of God's children now; it either relateth to our duty, or to our felicity.

1. To our duty; and so our liberty must he stated by these four Things.

1. It must be such a liberty as becometh a creature who is in subjection to God. 'It is not a power to live as we list, but a power to live as we ought; to affect a power to live as we list, and to be accountable to none, is to revive the arrogancy of Adam, and to sup up again the poison of the old Temptation, ye shall be as God's, Gen. 3.5. 'Twas man's Original Ambition to be at his own dispose, and Lord of his own Actions, to think and speak, and do as he pleaseth, Psal. 12.4. Our tongues are our own, who is Lord over us? And the Rebellion of the Libertine World is set forth by casting off the Yokes and Cords of Duty, Psal. 2.3. Let us break their • ands asunder, and cast away their cords from us. Meaning there, the Laws of God and Christ; who are impatient of any restraint. But this is a liberty cannot be justified, for since man hath principium & finem, A principle upon which he dependeth in his Being and Operations, and an end unto which he is appointed, he must wholly give up himself to the will of another, and his liberty lieth in a readiness to comply with God's commands, who is his proper Lord, to whom he is to subject himself, and to give an account of all his Actions? So that man's true liberty is God's Service, Psa. 119.45. I will walk at liberty, for I seek thy precepts. To will and do things pleasing to our Creator, is the only liberty proper to us.

2. It must be such a liberty as will leave us in a capacity, to pursue our chief good, and last end. For all creatures are by natural instinct carried to their last end; and the more fettered and restrained from this, the more they are in Bondage; the less, the more free: which holdeth good in all creatures; but principally in the reasonable. Certainly the reasonable nature is dishonored, and debased, and under a defect, as 'tis disabled from the fruition of God, or seeking after it; we are in Bondage, as we are captivated, and entangled with the love of inferior things, and so perverted and diverted from the pursuit of true happiness. The restraining of our irregular desires, is not Bondage, but the gratifying of them, for that is a snare to us. Men live in sin with as much delight, as Fishes in their own Element; yet they are in bonds still, as they are detained from God, and turned aside from him; our liberty is our power over inferior things; and our Bondage is their power over us, 1 Cor. 6.12. When we love God with all our hearts, and serve him with all our minds, we are free. Liberty in the root implieth an inclination to God, as the supreme Object of our love. In the first Act, In a power of choosing the means, whereby we may enjoy him. In the second Act, in an exercise of this power, or in an actual pursuing the end by these means. The elective power, and a governing our Actions in order to our great end, is our liberty; the Angels that immutably and indeclinably adhere to their last end, are freer than us, who may err from it. Well then, None are such slaves as they that cannot use the means which should make them happy; but employ their whole time in seeking after Pleasures, and Honors, and Profits, like dissolute Servants, who being sent by their Masters to a Mart or Fair to buy Commodites, spend their time and money in some Inn or House of Entertainment by the way, and neglect their Fair or Mart, to which they were sent to employ their Money to the best advantage. So we are enslaved by the way, and neglect our main business.

3. It must be such a liberty as will suit with the dignity of a rational creature, as man is. For that is the liberty of a man, when he acteth with a condecency to the reasonable nature. Man was at first made to be happy, his happiness consisted in the Fruition of God, and his subjection to him was no captivity and restraint, but rather a part of that blessedness; but we became bondmen, not only by breaking the Law of God, but by disordering the constitution of our Souls, by submitting conscience and reason to our lusts: so suffering the beast to ride the man; for the rule of the Apostle is of immutable equity, Rom. 6.11. His servants you are, to whom ye yield yourselves to obey. Now man giving up reason to appetite, becometh a very slave; as a Country is inthralled when the base prevail above the honorable, and Beggars get on horseback, but the Princes are on foot: such a deordination there is, when reason is put out of Dominon, and lusts prevail; our Bondage is described by the Apostle, Tit. 3.3. Serving divers lusts and pleasures. Our lusts urge us to an eager pursuit of inferior things; reason or the leading-part of the Soul reclaimeth, but it hath no force besides our dependence upon God, which cannot be shaken off: if since our Apostasy from him, we have a perfect understanding to guide us, the danger would not be so great; but in this corrupt estate, the mind is blinded by our Passions and Appetites; and therefore to be left to the dispose of our brutish affections, is the greatest judgment that can be, Psal. 81.12. So I gave them up to their own hearts lusts, and they walked in their own counsels. This is the greatest thralldom that can befall such a creature as man is; it leaveth us no power to dispose of ourselves; men often see what they should do, but cannot do it, being drawn away by their own lusts; and though we have some kind of remorse from the remainders of reason, especially being assisted by the Holy Spirit, as to some common help; yet we foully miscarry still, till it hath brought us to misery, as it did Sampson the strongest, Solomon the wisest of men. Then therefore is a man at liberty, when reason and conscience are again put into dominion, and a man is fitted to please God, and seek after his true happiness with the contempt of all worldly things.

4. It must be such a liberty as bringeth us nearest to the state of innocence, which is man's first estate ; and the state of glory, which is his last and most perfect state. Now this doth consist in a freedom from the Power of sin; the liberty of Innocency, was posse non peccare; Adam might not have sinned; the liberty of Glory will be non posse peccare, they cannot sin; as not with a moral cannot, 'tis absurd, that may be obtained here, 1 John 3.9. He cannot sin, because he is born of God ; but with a natural cannot ; 'tis impossible; the Soul doth indeclinably adhere to God as the chiefest good; therefore now the nearer we come to this, the will of man is best disposed, and the more to be accounted as free. Divines usually consider man in a fourfold estate; In statu instituto, in a state of integrity, and so man might not have sinned; In statu destituto, in a state of corruption, so he can do nothing else but sin. That every imagination of the thoughts of his heart was only evil continually, Gen. 6.5. In statu restituto ; and so he hath an inclination, partly, to good; by the spirit of grace dwelling in him; partly, to evil; by reason of the relics of sin and is only so far freed from the bondage of corruption, as that it shall not reign in him, Rom. 6.14. In statu preestituto, in the state to which he is appointed; in the state of glory, in which he can will nothing but what is good; a blessed necessity it is, and our highest liberty; for liberty is not opposite to necessity, but obligation or impulsion; we are never more free, than when we are passed all possibility of sinning

2. As it relateth to our felicity ; and so it implieth two things.

• 1. Our immunities and privileges.
• 2. Our rights and prerogatives.

1. The immunities and privileges of God's Children : we are delivered from much misery by Christ. First, From the slavery of sin. Rom. 6.18. Being made free from sin, ye became the servants of righteousness. Tho sin still dwelleth in us, yet the guilt is remitted, the damning power gone, Rom. 8.1. There is no condemnation to them that are in Christ. The reigning power broken, Rom. 6.14. For sin shall not have dominion over you ; and so 'tis more and more mortified in us, by the grace of Regeneration, till at length it be abolished by death; and so the being is gone, and our inthralled spirits are in some measure set free, to know, serve, and love God, and delight in him as our Lord, and life, and end, and all. Secondly, From death, as the curse of the law. And so from those everlasting torments which the wicked must endure. The second death hath no power over such; and though we are obnoxious to the first death, yet the venom and sting of it is gone, 1 Cor. 15.56, 57. O death, where is thy sting! O grave, where is thy victory ! And of an enemy 'tis made a friend, 1 Cor. 3.22. Death is yours. 'It is made the gate and entrance into eternal rest. Thirdly, From the Bondage that did arise in us from the fear of eternal death. Where sin is entertained, it bringeth another inmate along with it, and that is the fear and terror of death and damnation, which ariseth from the consciousness of sin; now to be free from the accusations of a guilty conscience, and those self-tormentings which in the wicked are the foretastes of Hell, is surely a great mercy, and this is the privilege of God's People, Heb. 2.14, 15. To deliver them who through fear of death are all their life-time subject to bondage. And sinners are such Bond-men that they dare not call themselves to an account for the expense of their time, and course of their employments, which all wise men should do; and think seriously of God, and the day of judgment, and the World to come; therefore it is a great mercy to have a quiet well settled conscience. Fourthly, From the tyranny and power of Satan, as a deceiver, and enemy, and executioner of the wrath of God ; who thereby taketh wicked men captive at his will and pleasure: He cannot totally prevail against the elect; Matth. 16.18. Upon this rock I build my church, and the gates of Hell shall not prevail against it. though he vex and tempt them continually. He hath a kind of right to apostate Souls, Eph. 6.12. Rulers of the darkness of this world ; but his power is much broken as to the elect; they are daily exercised by him, but they overcome, and stand steadfast in the faith. Fifthly, They are freed from the law and covenant of works, which requireth that which to us is become impossible, and also from the burdensome task of useless ceremonies imposed on the Church in the times of imfancy and darkness. And the Apostle biddeth us stand fast in the liberty wherewith Christ hath made us free, Gal. 5.1. The ceremonial law was a Bondage by reason of the great trouble, expense, and pain to the flesh which did attend the observation of it: especially in its use, a bond confessing the debt; and Christ hath purchased this freedom and liberty to the Church, and we should stand to the defense of it. Sixthly, An immunity from such temporal judgments as might hinder our salvation, and the service of God, 1 Cor. 10.13. There hath no temptation taken hold of you, but such as is common to man. But God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it ; and Rom. 8.28. All things shall work together for good to them that love God. No absolute immunity from troubles; God hath reserved a liberty to his wisdom and justice to afflict us as he shall see cause, Psal. 89.32. Then will I visit their transgressions with the Rod, and their iniquity with stripes ; But will preserve us to his Heavenly Kingdom, 2 Tim. 4.17, 18.

1. Their rights and prerogatives. First, They have a right to serve God with a ready and free will, and on comfortable terms, Luke 1.74, 75. That being delivered out of the hands of our enemies, we might serve him without fear, in holiness and righteousness before him, all the days of our lives. Psal. 51.12. Restore unto me the joy of thy salvation, and uphold me by thy free spirit. And Rom. 8.15. For we have not received the spirit of Bondage again to fear, but we have received the spirit of adoption, whereby we cry, Abba, Father.

2. A liberty of access to God ; a large door is opened to us, for communion with him Eph. 3.12. To whom we have boldness and access with confidence, Heb. 4.16. Let us come with boldness to the throne of grace, that we may have grace, and find mercy in a time of need, and Heb. 10.19. Having therefore, brethren, boldness to enter into the holiest, by the blood of Jesus. 1 John 3.21. Beloved, if our hearts condemn us not, then have we boldness toward God.

3. A free use of all the creatures, which fall to our share and allowance by God's fatherly providence, 1 Tim. 4.3, 4. Forbidding to marry, and commanding to abstain from meat, which God hath created to be received with thanksgiving of them that believe and obey the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving, 1 Cor. 3.22, 23. Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, and ye are Christ's, and Christ is God's. With good conscience we may use the creatures, and get them Sanctified to us by the word and prayer.

4. A right to eternal life, Tit. 3.7. That being justified by his grace, we should be made heirs according to the hope of eternal life. Rom. 8.17. If children, then heirs, heirs of God, and joint heirs with Christ; If so be, we suffer with him, that we may be also glorified together. Tho we have not the possession, yet a Title sure and indefecible; so that you see (and yet I have told you little of it) it is valuable; but 'tis a glorious liberty we are to speak of.

2. Our glorious liberty in the world to come. That is a liberty which implieth the removal of all evil, and the affluence of all good: and may be considered either as to the Soul, or to the Body.

1. As to the Soul. We are admitted into the blessed sight of God; and the perfect fruition, and pleasing of him in perfect love, joy, and praise, to all eternity, 1 Cor. 13.12. For now we see through a glass darkly, but then face to face; now I know it partly, but then shall I know even also as I am known. 1 John 3.2. But we know that when he shall appear, we shall be like him, for we shall see him as he is. Psal. 16.11. Thou wilt show me the path of life, for in thy presence is fullness of joy, and at thy right hand pleasures for evermore. Psal. 17.15. As for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness.

2. As to the Body it is in a state of immortality, and incorruption, wholly freed from death, and all the frailties introduced by sin: and because the body remaineth behind, when the Soul is in Glory, our Deliverance and Redemption is sa • d to be yet behind, Eph. 1.14. Which is the earnest of our inheritance, until the redemption of the purchased possession, Eph. 4.30. And grieve not the holy spirit, whereby ye are sealed to the day of redemption : And that in respect of the body, Rom. 8.23. Waiting for the adoption; to wit, the redemption of our body. In short, This glorious liberty may be somewhat understood by the liberty which we have now.

1. Our liberty now is imperfect, and incomplete ; but then 'tis full, and perfect : 'It is but begun now, and our bonds loosed in part; but our complete deliverance is to come from sin at death, from all misery, when our bodies are raised up in glory; sin dwelleth in the Saints now, but in death it will be utterly abolished; therefore groan and long for it, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of death? Yet with hope, v. 25. I thank God through Jesus Christ our Lord; so then, with the mind I myself serve the law of God; but with the flesh the law of sin. Our bodies now are subject to corruption and diseases, as others are, but Phil. 3.21. God will then perfectly glorify his children in body and soul.

2. Spiritual liberty is consistent enough with corporal bondage. Paul was in Prison when Nero was Emperor of the world; many that are taken into the liberty of God's children are not freed from outward servitude, 1 Cor. 7.21, 22. Art thou called, being a servant? care not for it; but if thou canst be made free, use it rather. The condition of a slave is not incompetent with Christianity; Joseph was a slave in Egypt, but his Mistress was the Captive, as she was overcome by her own lusts; servants may be the Lord's Freemen, and Freemen may be Satan's slaves.

3. All the parts of liberty are quite other than now: First, as to duty, we are not so free from the power of sin, as to be able to govern our own actions in order to eternal happiness, Rom. 7.25. With my mind I serve the law of God, with my flesh the law of sin. There is law against law, mutual conflicts, and mutual opposition; though grace gets the mastery, not absolute freedom: Our present estate is but a convalescency, a recovery out of sickness by degrees.

2. As to felicity : First, Immunity from the curse of the law, and the wrath of God. We have a right, but the solemn and actual judgment is not past, nor the case adjudged; but at the last day, when the condemning sentence is past upon the wicked, our sins shall be blotted out, Acts 3.19. Secondly, Death remaineth on the body, but then the last enemy shall be quite destroyed, 1 Cor. 15.26. Thirdly, Satan doth still trouble us, and vex us, winnow us as wheat, but then he shall be trodden under our feet, Rom. 16▪20. Fourthly, For the afflictions of the world : They do not now endanger salvation, but then wholly gone, Rev. 21.4. Then God shall wipe all tears from our eyes: then no more sorrow and crying. That is, because of oppression and violence.

2. For Rights and Prerogatives. Now we serve God at a distance by some remote service, then immediately minister before the Throne: Here we come to God now and then, but then we shall be ever with him; we have now a right to use creatures, then we shall need none; now a title to Heaven, but then possession, made actual partakers of eternal blessedness; therefore there cannot be a greater liberty than the children of God have at the last day.

1. USE is to admire the goodness of God to poor afflicted creatures. We have this glorious liberty from God's bounty, Matth. 25.34. Christ's love, he purchased it; 'tis the Son of God, hath made us free, John 8.36. 'It is applied to us by the spirit, Rom. 8.2. The spirit of life in Christ Jesus, hath made us free from the law of sin and death: The Roman Captain said, With a great sum obtained I this freedom, Acts, 25.28. To us it cometh on mere favor.

2. Have you interest in this blessedness? Is the liberty begun? Hath he sealed you to the day of redemption? Eph. 4.30. You will find the comfort and benefit of his sealing: On that day God will own those whom he hath stamped and marked with his own seal; that is, whom the spirit hath formed for God, by impressing his image upon them in righteousness and true holiness; after that day no more place will be left for doubts and fears: But till that day this is our warrant and assurance, till full possession; the seal of the spirit is an holy frame of heart, fitted to serve, please, and enjoy God.

SERMON XXIX.

T HE Apostle had shown how the creature waiteth for its future perfect estate; now, what sense it hath of its present condition. In the Words we have,

• 1. The Certainty, We know.
• 2. The Agony of the Creature, It groaneth and travelleth in pain.
• 3. Their consort and agreement in this groaning, The whole creation groaneth, &c.
• 4. The duration and continuance, Until now.

1. The certainty of what is asserted, We know : But how do we know? First, We see by our sense, that the whole Creation is under vanity and corruption. Secondly, We know by faith, that it came by sin; so that partly from sense, and partly by faith, we conclude that the creature is under a burden.

2. The great agony of the creature; it groaneth and travelleth in pain: Groaneth as a man under an heavy burden; travelleth in pain, as a woman in child-bearing: The creature would fain be disburdened of this estate. Some think that this last Metaphor implieth, that the issue will be comfortable, for the pain of Travel ends in joy, John 16.21. A woman when she is in travel hath sorrow, for her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a manchild is born into the world. It may be so here, only I find this Metaphor used for bitter pangs and sorrows, without any respect to the end and issue; as Matth. 24.8. All these are the beginning of sorrows.

3. The consort and harmonious agreement that is between all the parts of the world; 〈 in non-Latin alphabet 〉 The whole creation, collectively, or every creature distributively, they all groan together, and travel in pain together.

4. The duration and continuance, (until now) ; that is, from the time that sin entered into the world, unto this present time.

Doct. That the whole creation groaneth under the burden of our sins.

• 1. What is this groaning of the creature; or in what sense the creature is said to groan.
• 2. How we are concerned in these groans.
• 3. How we know it; for whoever heard the groaning of the whole Creation?

1. What is this groaning of the creature? Or how can that be ascribed to things without Reason, Sense and Life? There are two causes of groaning in sensitive creatures, Labor and Pain ; that which answereth to Labor, is unwearied motion; that which answereth to Pain, is corruption and decay▪

1. Labor and Motion; so we may say the creature is worn out with hard labor to serve the uses of man; because 'tis in continual motion; the Sun moveth from East to West in the Day, and in the Night from West to East again, Eccles. 1.5. The Sun also ariseth, and the Sun goeth down, and hasteth to his place where he arose : The Hebrew, Panteth as pressing forward to be at his appointed place; to give man light to go about his labor; how many thousands of Miles hath it travelled to come to us again, since we went to bed? so Job 37.11. By watering, he wearieth the thick cloud, and scattereth the bright clouds; it is turned about by his counsels. He speaketh of the clouds, as things that could be wearied, being hurried hither and thither, to serve the earth in divers places, and spendeth its self in that service: The earth is digged, and rent, and torn with the Plough, seldom suffered to enjoy its Sabbaths, that it may bring forth fruit to man: The Rivers flow, and the Sea hath its Ebbs and Tydes; all things in the lower world are • ull of labor, and so the creature is wearied and worn out to serve even rebel man, to whom God continueth this favor.

2. That which answereth to pain, is their passing away by corruption; the four Elements being contrary one to another, are still wasting one another, till all fail, heat against cold, and moisture against dryness; all things being compounded of these four Elements, do in the end return to them again by dissolution and corruption: And besides, by God's Judgment the creature is often blasted in its greatest glory and beauty: Look as in a fruitful season; the Valleys are said to laugh with fatness, Psal. 65.12, 13. And the flourishing of the spring is as it were natures smile: 'It is a pleasant sight to behold when the earth is blessed of God with increase and variety of fruits; the creatures do (as it were) rejoice in God's bounty, and invite us to rejoice with them; so on the other side, when these things are taken away, it doth as it were mourn, and look sorrowful like, under the judgment; as they laugh in their kind, so they mourn and groan in their kind, as Jer. 12.4. How long shall the land mourn, and the herbs of the field wither, for the wickedness of them that dwell therein? Isa. 24.4. The earth mourneth and fadeth away, the world languisheth, and fadeth away, Jer. 33.9. The earth mourneth and languisheth, Lebanon is ashamed, Jer. 21.10. Because of swearing, the land mourneth, Joel 1.10. The field is wasted, the land mourneth, for the corn is wasted, the new wine is dried up, the oil languisheth : In all these places, and many more, the earth is said to mourn, when it lieth wast, stripped and despoiled of its wonted verdure and bravery in Grass, Corn, Plants, Fruits, wherewith it was once clad and adorned: Now this may come to pass; partly, by external drought, as when the grass was burnt up, that there was no fodder for the beast, 1 Kings 18.5. Partly, by storm and tempest, which maketh spoil and havoc of it, Prov. 28.3. A sweeping rain leaveth no food. Partly, by Vermin, Joel 1.4. That which the palmer worm hath left, the locust hath eaten; that which the locust hath left, the cankerworm hath eaten; that which the cankerworm hath left, the caterpiller hath eaten. Sometimes by the irruption and invasion of an enemy, Isa. 1.7. Your country is desolate, your cities are burnt with fire, your land strangers devour it in your presence, and it is desolate, as overthrown by strangers. Sometimes by murrains and pestilential diseases, which hinder all cultivation and tillage, Amos 4.10. I have sent among you the pestilence, after the manner of Egypt, your young men have I slain with the sword, and have taken away your horses, I have made the stink of your camp to come up into your nostrils. God hath variety of ways to punish man in blasting the creature, and on all the occasions the land appeareth as in a mourning Weed, and the barren parched ground and withered fruits of the earth are as it were the groaning of the creature under man's sin. These things premised, we may see in what sense the creature is said to groan.

1. In a way of Supposition, if they had any Life, Sense, or Reason, they would groan, or be thus affected; being wearied with labor, liable to Destruction, and perverted from their natural use, often blasted by God's Judgment; if God should open the mouth of the creature, as he did that of Baalams Ass, it would rebuke our madness, groan under their hard servitude, 2 Pet. 2.16. Balaam was rebuked for his iniquity. The dumb Ass speaking with man's voice, rebuked the madness of the Prophet; so if the creature could speak with man's voice, and had man's affections, they would loudly groan in the ears of the Lord of Host, and blame us for our disobedience and unthankfulness to God.

2. By analogy ; there is some proportion and suitableness between our affections, and the inclinations of the creature. There is something in them, which is as it were sense and reason, that is a shadow and resemblance of it. The Grass groweth as if it grew by art, and knew how to grow; and the Corn sprouteth forth as regulary as if it were under direction; every creature acteth by a rule, from which it swerveth not; a stone in descending, falleth by a straight line, as if it had reason to pick it out; all the art of man cannot draw a straighter line, than that by which a stone falleth down, when it is thrown up into the air: Every creature hath an obediential instinct to glorify God, as if it obeyed by reason; the Creation did as it were mourn at the crucifying of Christ; for nature seemed to be routed into a disorder; The Rocks were rent, the Earth quaked, the Sun was struck blind with astonishment; there is an intellective assistance, which runneth along with the creature; that is, the Wise and Powerful Providence of God leadeth them, and governeth them, and directeth them to a better estate; so that they do in their kind groan under their present burden, till they be delivered from it.

2. How are we concerned in these groans? Very much.

1. They are upbraiding groans, As they upbraid us of our security and unthankfulness; we that have reason, are more senseless than the creatures; the creature groaneth, and we are stupid, neither affected with our sin or misery, Jer. 12.14. The land mourneth, yet they say, he shall not see our last end: That is, no evil shall come unto us; they thought all would be well enough. So for swearing, and lying, and stealing, and adultery, the land mourneth, Hos. 4.2, 3. But doth the swearer mourn, the adulterer mourn? The vines howl, and the fig tree languisheth, Isa. 24.7. But doth the drunkard mourn, because God is provoked by his filthy excess? It is very observable, that the Prophets do often turn from men, and speak to creatures, as Lament. 2.18. O wall of the daughter of Zion, let thy tears run down as a river day and night; let not the apple of thine eye cease. He calls on the wall, either because no men left to mourn, or no men had an heart to mourn, or for both reasons; so Micah 6.1, 2. Hear ye mountains, the Lord's controversy, and the strong foundations of the earth, hear the word of the Lord ; so Jer. 22.29. O earth, earth ! As if it were in vain to speak to men; insensible creatures are more fit to be spoken to, than an incredulous and self-willed and obdurate people; they keep still their obediential subjection to their Creator, and do tremble when he threateneth, and groan when he afflicteth; and therefore the creature is brought in groaning here, as in our stead; the earth groaneth, which hath not sinned, but only suffereth for sin, to upbraid the hardness of our hearts, because we who are the criminal parties groan not.

2. They are awakening groans : 'It is spoken hyperbolically, to quicken our consideration, and to represent the more emphatically the great misery the creatures are in, while they serve sinful man, especially in fulfilling his lusts; carnal men do not think of these things, and so have no ear to hear these groans; the creatures speak by our thoughts, and they groan by our affections; namely, as they excite and stir us up to sigh and long for a better estate than is to be had in this reeling and uncertain world, where sin hath introduced so many changes, Job saith, chap. 12.7, 8. Ask now the beasts, and they shall teach thee, the fowls of the air, and they shall tell ye: or speak unto the earth, and it shall teach thee; and the fishes of the sea, and they shall declare unto thee. What was the point he had then in hand? That by the Providence of God wicked men may prosper; not only as these things do most serve the wicked, but the strong keep under the weak, and the great devour the less; but how do the creatures speak, or tell, or declare? Even the mute fishes, that scarce make any sound or noise? we ask them by our study and meditation, and they answer us by our own thoughts, by the convictions and conclusions we draw from them; there is a great deal of morality in the bosom of nature, and much Wisdom to be learned from the creature, if we would pick it out, and seriously employ our thoughts that way. This is one lesson among the rest, the creature hath something to say to us concerning the vanity and decay of all things, and a better estate to come: We hear the creature groaning, as it offereth matter to us to sigh, and groan, and long for a better estate, that we may be at home with God, and free from the miseries of the present world.

3. They are instructive groans : For they teach us many good lessons.

1. They teach us the vanity of the creature ; which is now often changed, and must at length be dissolved; to a common eye this world seemeth to be in its highest splendor and beauty, because worldly men judge of things by their carnal affections, Psal. 49.11. Their inward thought is, that their houses shall continue forever, and their dwelling places to all generations. They think their heritages and honors shall forever continue in their Name and Family, and carry themselves accordingly; their carnal complacency possesseth them with vain conceits; and when their posterity are swept away, and shifted, new comers that are established in their room, are as vain as they; but now if we bring the word to the creature, and God by his Spirit giveth us an heart to observe these things, we shall see that all is passing and perishing, that the whole world hath a great evil that burdens it, and will at length prove its destruction; namely, sin; that the groaning Universe doth in effect say to us, Arise, depart, this is not your rest, Micah 2.10. 'It is spoke • to the Jews; the Land of Canaan was given for a rest at first, but by their sin it had lost much of that use; the frequent changes of estate they met with there for their sins, was a summons to remove and look higher; 'tis true of all the world, 'tis not our resting place, since 'twas defiled by sin; therefore the groaning creature should wean us from the world, and inflame us with a desire of Heaven, where is perfect and eternal happiness.

2. It teacheth us the evil of sin : 'It is the burden of the whole Creation, of which it would fain be eased; all the vanity that is upon the creature, and all annoyance which we have from the creature, is the fruit of our rebellion against God, which should make us more humble for sin past, and more cautious for the time to come; so much sin as you introduce, so much you disturb the harmony of the Creation, and are accessory to the many destructive changes wrought in the world.

3. It readeth us a lecture of patience : We live in a groaning world, and must expect to beat our share in the common consort; the world is a valley of tears; now to seek for joy in a valley of tears, to affect an exemption from groaning, 'tis to be singular, and to be out of tune from the rest of the Creation: What is in Psal. 84.6. the Valley of Bacha, the Septuagint renders the valley of weeping; it means the scorched weeping ground they past thorough; and because their going to Jerusalem to worship, was a figure of our progress or journey towards Heaven, therefore many apply it to the world, resembled by a valley, as Heaven is by a Mountain, like Mount Zion ; and a valley of tears, because we frequently meet with mourning occasions: Now it should not trouble us to be put upon groaning, in a groaning world; we have company with us in our mourning, not only our fellow Saints; the Apostle urgeth, 1 Pet. 59. These things are accomplished in your brethren, which are of the flesh : Everyone of God's children have their share of hardships in the world; we think no sorrow like to our sorrow, and that none are so hardly dealt with as we are: Others have their sorrows and hardships; the measure and weight of others sorrows we know by guess, but our own by feeling: All things considered, you will find your lot no harder than the Saints of God, who went to Heaven before you; but here is more company offered, the whole Creation groaning for a burden brought upon them, not by their fault but ours, yet submitting to that appointed service, till it be the Will of God to ease them.

4. A lecture of long suffering : Which is patience extended. When we are oppressed with many persecutions and afflictions, and these continue long, and we see no end, we despond, The creature groaneth and travelleth in pain until now : That is, from the time sin entered into the world, until the whole be dissolved; the continuance of the Universe is much longer than the continuance of our lives: therefore let us not repine at so short a time, for the creature hath been in a groaning condition these six thousand Years, or there about: Surely the softness and delicacy of our flesh is too great, if we must see the end of our troubles, as soon as we enter into them: If the creature is obedient to the Creator in bearing the burden he lays on it, though it groan under it, then surely, we should submit to his disposing will, so long as he will have us in a suffering condition, Jam. 1.4. Let patience have its perfect work.

5. A lecture of repentance, and solemn humiliation : If the creature groan under original vanity and corruption, brought upon it by the first sin, sin being wonderfully increased, the world is ready to sink under the weight of it: therefore when sin increaseth, 'tis a groaning time, the multitude of the wicked are a burden to the countries where they live; the Heathens would call a wicked man, The burden of the earth. The Word of God showeth it more plainly; therefore when the wicked increase and walk on every side, and they increase in wickedness; 'tis time to look about us, and seriously and heartily humble ourselves before God, Lev. 18.25. And the land is defiled, therefore I do visit the iniquities thereof upon it. And the land itself vomiteth out her inhabitants, Micah 2.10. Because it is polluted, it shall destroy you with a soar destruction; and Jer. 9.18. Our dwellings have cast us out. The land doth as it were loathe to bear and feed them that so grossly dishonor God.

6. A lesson of hope in long sorrows. We should keep up hope and expectation; the creature groaneth till now: Yea, but yet still it expecteth its final deliverance; 'tis an expression of great rebellion, distrust and contempt, to say, Why should I wait on the Lord any longer ? 2 Kings 6.33. God can bring the bitterest condition to a most comfortable issue; consider how he dealeth with other creatures, the creature groaneth and travelleth in pain, but the birth will ensue: The groaning of the creature is like a travelling in birth, and so the calamities of the Saints, John 16.21, 22. A woman when she is in travel hath sorrow, because her hour is come: but as soon as she is delivered of child, she is no more in anguish, for joy a man is born into the world: and ye now are in sorrow, but I will see you again, and your hearts shall rejoice, and your joy no man taketh from you. The throws of our sorrow, may be very sharp and bitter, but the birth will occasion joy enough to countervail the tediousness of it.

4. They are complaining, accusing groans ; the Apostle saith, Jam. 5.4. Grudg not one against another ; groan not one against another; that is, give not occasion to one another to complain against you to God: 'It is sad when one Christian complaineth against another for his froward and perverse and unbrotherly carriage, much more of near relations, Husbands and Wives, Ministers and People: The Apostle saith, 'tis not profitable, when they give their account with grief, and and not with joy, Heb. 13.17. This groaning of the creature must be interpreted by the standard of this notion, The creature groaneth not with us, but groaneth against us, because of the slavery we put them unto, they groan for vengeance and destruction, not in fellow-feeling with thee, but in indignation against thee, if thou be a wicked man: There is a groaning by way of Sympathy and Compassion, as we are bidden, Rom. 12.15. to rejoice with them that rejoice, and weep with them that weep. And there is a groaning by way of accusation and appeal, for revenge against those that have wronged us; we have abused the creature; the groan of a worm in the ear of the Lord of Hosts will be heard; so James 5.2, 3. Your riches are corrupted, your garments are moth-eaten, your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh, as it were fire; you have heaped up treasure together for the last days. In the day of Judgment the groans of the creature and the circumstances of our sinful actions shall be brought forth as witnesses against us; the moth-eaten garments, the cankered silver shall be produced, so Hab. 2.11. The stone shall cry out of the wall, and the beam out of the timber shall answer it. That is, the materials of the house built by oppression, shall come as witnesses; there is a kind of antipathy between them therein represented; The stones of the wall shall cry, Lord we were built up by rapine and violence; and the beam shall answer, True, Lord, even so it is: The stones shall cry, Vengeance, Lord, upon our ungodly ones; and the Beam shall answer, Woe to him because he built his house with blood. Conscience is a terrible remembrancer: The very creatures which sinners abused will be brought in testimony against them to their conviction and condemnation: You will say, What is this to the Restoration of the Universe, or those Elementary Bodies in this lower world, to which you seem to confine this restoration? These creatures shall be consumed in the last fire; how then brought into the Judgment?

Answer,

1. The Elementary bodies do concur to the increase and preservation of these things; Lands gotten by violence are made fruitful by Sun, Air, and Rain; the Sun now shineth upon these wicked men, and the Rain falleth upon their fields; the creatures abused to excess come from both the Sunshine and the Earths Fertility, which is the mother of all wealth.

2. Tho many of these creatures shall be consumed in this last fire; yet they shall have an esse cognitum in the memory and conscience of the sinner, though not an esse rei, an actual existence: And thus, the wine abused to drunkenness may witness against the drunkard; the sacrilegious m • rsels which the glutton alienated from the poor, and devoted to lust and appetite, shall witness against the glutton: Memoria praeteritorum, is one of the punishments in Hell, Luke 16.25. Son, remember that thou in thy life time receivedst thy good things. The very clothing by which they did manifest their Pride, shall witness against the proud: The Lands, Goods, and Houses of worldlings, Isa. 5.8. shall witness against the worldling: The Gold and Silver which they preferred before everlasting riches, shall witness against the carnal; The Place, the Room, the Bed wherein men committed filthiness and lewdness, shall witness against the unclean; when conscience shall be forced to the review, all these things shall come into his mind: To this also may be referred that passage, Josh. 24.27. And Joshua said unto all the people, Behold this stone shall be a witness unto us, for it hath heard all the words of the Lord, which he spake unto us: it shall be there for a witness to you, lest you deny your God. How could the stone which he had placed under a great Oak, which was very near the Sanctuary of the Lord, hear or give witness? Partly, by God's Appeal, and partly by their memory and conscience; it was a monument to put them in mind of this solemn covenant, and so might serve to convince them of their sin. Thus hearing is ascribed to a senseless stone, because it was a circumstance that might be produced in the judgment.

Thirdly, How we know it? For whoever heard the groaning of the whole Creation?

1. By sensible experience we know the vanity of the creature. Ocular demonstration is enough to tell us all, that things are frail and perishing, Psal. 119.96. I have seen an end of all perfection.

2. The Word affirmeth, First, That this came in by man's sin ; and the common apprehensions of mankind attesteth it, That wicked men are unprofitable burdens of the earth, and bring a judgment on the place where they live. Secondly, That God having repaired the world by Christ, there is a better estate appointed for man ; and so by consequence for the creatures, which are an appendage to him. Isa. 11.6, 7, 8, 9. The enmity of the creature shall cease there, as in Noah 's Ark.

3. The Spirit improveth it, both the vanity of the creature, and our mortality, and the hopes of restauration. God must teach us the plainest Lessons. Psal. 90.12. Lord teach us to number our days, that we may apply our hearts unto wisdom. Deut. 29.2, 3, 4. Ye have seen all that the Lord did before your eyes, in the land of Egypt, unto Pharaoh, and unto all his servants, and unto all his land: the great temptations which thine eyes have seen, the signs and the great miracles; yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. And the hopes of restauration. Faith is his mere gift and production, Eph. 2.8. For by grace ye are saved, through faith, and that not of ourselves, it is the gift of God.

From the whole take these Corallaries.

1. That sinful man is an enemy to all the creatures, as well as to himself. He hath brought misery upon himself, and all the world, which was his palace to dwell in. The Creation was a well-tuned Instrument, upon which man might make music to the praise and honor of God. But the strings of the Harp are broken, and there is nothing but jarring instead of harmony, and groans for praise. Yea, man himself, who is the mouth of the Creation, is very dumb, and tongue-tied, in the praises of God.

2. That every particular land fareth the worse for wicked men. Man hath brought a burden on the Creation, and the increase of wicked men showeth the ruin of any people or country. Prov. 11.10, 11. When it goeth well with the righteous, the city rejoiceth; and when the wicked perish, there is shouting. By the blessing of the upright the city is exalted▪ but it is overthrown by the mouth of the wicked. The meaning of these two Proverbs is, That the godly bring on a blessing on the Land where they live, and the wicked a curse. The godly bring on a blessing by their prayers and holy example, God's Providence, and respect thereunto; but the wicked a curse by their abuse of the creatures▪ The corrupt world think otherwise, That all their dishonor, their judgments, come from suffering the godly to live amongst them. 'It is not for the Kings profit to suffer them to live, Hest. 3.8.

3. That we must not ascribe the alterations and changes of the creature to chance or fortune, but to God's Providence punishing man's sin. Some do not see the hand of God, as ignorant, stupid, and careless persons, Psal. 28.5. They regard not the work of the Lord, nor the operation of his hands. And some care not to see, Isa. 26.11. When thy hand is lifted up, they will not see. They put all Judgments upon the ordinary course of second causes; either a chance, 1 Sam. 16: 9. or attribute it to some natural thing, Joh. 12.29. They said it thundered, when God spake from Heaven to own Christ. Some see, but are in part blinded with malice and prejudice, which is to be seen by their making perverse interpretations of Providence, 2 Sam. 16.8. Toe Lord hath returned upon thee all the blood of the house of Saul.

4. You see a reason why a righteous man should be merciful to his beast, Prov. 12.10. A righteous man regardeth the life of his beast; but the tender mercies of the wicked are cruel. There is burden enough already upon the creature, under which he groaneth; he would bring on no more than needeth; he will not use them unmercifully, nor wear them out with too great and continual labors; but giveth them that food, rest, and refection which is necessary. In the destruction of Nineveh, God had respect to the beasts, Jonah 4.11. There was much cattle in that city.

5. The wonderful dullness and dead-heartedness of man in case of sin and misery; so that the creatures are fain to supply our room; few are sensible of this burden; we should all groan, but do not: Surely we ought to be excited to groan for sin and misery, and long for the happiness of the Saints, so v. 23. And not only they, but we ourselves also, which are the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies.

6. The great need there is to draw off our hearts from the inordinate love of the creature, and to lay up treasure in Heaven: What can we expect from a groaning creature, which will soon come to an end, but that only we wholly trust sense, and judge according to present appearance? Otherwise we would say with the Apostle, We know and look further than the compass of this world, to that place where all is firm and stable; but we seldom improve these thoughts.

7. How unsuitable sensual rejoicing is unto the state which we are now in; 'tis a groaning world, and here we seek all our pleasures and contentments; 'tis a charge against Sensualists, Jam. 5.5. Ye have lived in pleasure upon earth: The place of our exile, the place defiled with man's sin, the place subjected to a curse for man's sake: Moderate contentment is allowed us during our pilgrimage, as appears both by the dispensation of God's Providence and Covenant; but our full joy is reserved for hereaf • er; his Providence alloweth many natural comforts, and his Covenant many perpetual blessings.

SERMON XXX.

I N these Words the Apostle pursueth his main scope, which is to direct believers patiently to wait for their final happiness: He doth it by comparing the disposition of the children of God, with the inclination of the creatures, spoken of in the former verses, and not only they, &c.

There is a Comparison,

• 1. Between Persons and Persons.
• 2. Between Actions and Actions.

1. Between Persons and Persons. The whole creation, and those that have the first fruits of the spirit. The one is a feigned, the other a real Person: Therefore this groaning and expectation is attributed to the children of God, with greater propriety of speech. The creatures are said to groan and wait, upon supposition, if they had sense and reason they would groan and wait; we by certain knowledge and true desire; the creatures groan as they are assisted and directed by God to a better state; we by voluntary inclination; the creatures groan by others, as they excite our thoughts to consider their vanity, and vicissitudes; the Saints by themselves, and in themselves; others cannot perform it for them; they expect by God's direction, and groan by our meditation; but we properly, and without a figure.

2. Actions and Actions. There are two ascribed to the creature, waiting, v. 19▪ groaning, v. 22. They groan, and we groan; they wait, and we wait; the groaning is amplified by the mannner, and the waiting by the Object.

1. The groaning is amplified by the manner. It may be rendered, among ourselves ; the whole Church of God groaneth, as well as the whole Creation; or rather, in ourselves, ex imo cord, these groans came from the bottom of the heart.

2. The waiting is amplified by the object or matter which they wait for; For the adoption, the redemption of our bodies: The last expression explaineth the former, our full Adoption and Redemption, which shall be accomplished at the general Resurrection.

Doct. That those that have received the first fruits of the spirit, do groan and wait for a better estate than they now enjoy.

I shall speak of this Point,

• 1. By way of Explication.
• 2. By way of Confirmation.

For Explication.

1. The description of the Persons, We that have the first fruits of the spirit: The expression alludeth to the customs of the law, where the offering of the first fruits sanctified the whole heap, Rom. 11.16. For if the first fruits be holy, the lump also is holy. Thence 'tis applied to any such beginnings as are a pledge of more to ensue; as here the first fruits of the spirit are the pledges and beginnings of eternal life; What are they? The graces and comforts of the spirit: First, the graces; salvation is begun in our new birth, Titus 3.5. But according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost. And sanctifying grace is called an immortal and incorruptible seed, 1 Pet. 1.13. And they that are made partakers of it, are implied to have eternal life abiding in them, 1 John 3.13. Because the life is now begun, which shall be perfected in Heaven. For the present there is an eternal principle in them, which carries them to eternal ends. Secondly, The comforts which are consequent upon the graces ; for the spirit is first a Sanctifier, and then a Comforter: He worketh Holiness, and by Holiness, Peace, Joy, and Comfort, which are some foretastes of that sweetness which is in Heaven: This Peace and Joy is raised in us; partly, by the life and exercise of faith and love, 1 Pet. 1.8. Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory, and Rom 15.13. Now the God of hope fill you with all joy and peace in believing. And partly, by the apprehension of God's love and favor to us, Psal. 4.6, 7. Lord lift up the light of thy countenance upon us. Thou hast put gladness into my heart, more than in the time, when their corn and wine increased. And also by our approaches to him in the Word and Prayer, where God doth most familiarly manifest himself to his people, Isa. 56.7. I will bring them into my holy mountain, and make them joyful in the house of prayer. These comforts of the spirit they meet with in God's sacred Ordinances, Psal. 84.10. For a day in thy courts is better than a thousand elsewhere. Thus I have shown you what they are; now for to what use they serve? Answer, They are an earnest and a foretaste; an earnest, to show how sure, Eph. 1.13, 14. In whom also, after ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, 2 Cor. 5.5. Now he that hath wrought us to the self-same thing is God, who also hath given us the earnest of the spirit: A begun possession. Secondly, A foretaste, to show how good, 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious. As the Clusters of Canaan Grapes was carried before them to animate the Israelites, and the Italian Grapes the Gauls : So the graces are pledges of our future perfection; and the comforts, tastes of our future happiness.

2. The acts mentioned are two, groan, and wait; The one doth more directly respect our present, the other our future estate; we groan because of present miseries; we wait because of our future happiness, or rather both acts respect both estates compounded; as groaning, our present and future happiness; for there are groans that come from sorrows; and groans which come from hope and desire, 2 Cor. 5.2. In this we groan, earnestly desiring to be clothed upon with our house, which is from heaven ; and v. 4. we groan being burdened. Grief at our present state, the burden of sin and misery, and desire of future deliverance, Prov. 13.12. Hope deferred maketh the heart sick, but when the desire cometh, it is as a tree of life : On the other side, waiting importeth two things, an earnest and desirous expectation of what is to come, and a patient submission to God for the present.

1. An earnest and desirous expectation of what is to come; therefore said to look and long for it; Tit. 2.13. looking for the blessed hope. And Heb. 9.28. to them that look for him. 2 Tim. 4.8. and to them also that love his appearing.

2. A patient submission to God for what is present; patience of hope, 1 Thes. 1.3. and Psal. 37.7. rest on the Lord, and wait patiently for him. Our happiness is delayed, and in the mean time we have many trials; our estate to come is excellent and glorious, and our present estate is miserable and despicable: 'It is offered to us upon sure and gracious terms, therefore we wait; but in the mean time we conflict with difficulties, and therefore we groan: So that as these two duties respect our different estate, so they chiefly express our apprehension and respect to our sinful estate. 'It is Earnest, 'tis Patient, and Submissive. First, 'It is earnest ; for we groan, as a woman with child doth exactly count her time, or the Israelites in bondage did wait for the year of Jubilee, or the Hireling when his covenanted time will expire. Secondly, With patience and submission to God's pleasure and leisure, Rom. 3.6. possessing their souls in meekness. And observe the motive; This waiting is earnest and desirous; for the godly have not only a sense and feeling of the miseries and calamities of this life, but a fervent desire of the joys of Heaven: the miseries and troubles of the present world, are matters of sense; we need not Scripture to tell us, that we are burdened, and pained, and conflict with divers Evils, our flesh feeleth it; and we know it to our grief, that here is little else but disquiet and vexation; sense can discover what should drive us from the world; but sense cannot discover what should draw our desires after a better estate; that we learn by faith; the joy is set before us in the promises of the Gospel, Heb. 6.18. that we might have strong consolation, who have fled for refuge, to lay hold on the hope that is set before us ; and Heb. 12.2. looking unto Jesus the author and finisher of our faith, who endured the cross, despised the shame, and is set down at the right hand of the throne of God. The promises set it in our view, that we may eye it much, that we may often look upon it, press earnestly towards it. Groaning is stirred up by sense, waiting by faith.

3. This better estate is called Adoption, and the redemption of our bodies. 'It is called Adoption; We are now taken into God's Family; but our present Adoption is imperfect, and inconspicuous. First, 'It is imperfect, as all our privileges by Christ are; We have not yet our full liberty from the bondage of corruption, nor possession of our blessed inheritance; then we shall be coheirs with Christ, ver. 17. brought into the glorious liberty of the children of God, ver. 21. 2. 'It is inconspicuous, 1 Joh. 3.1, 2. Therefore the world knoweth us not, because it knew him not. Behold, now we are the sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him ; and ver. 19. waiteth for the manifestation of the sons of God. It then appeareth to all the world who are the children of God, and what happiness is provided for them.

2. The redemption of our bodies. By Redemption is meant our full and final deliverance; and 'tis applied to the body, because death remaineth upon that part, until God redeemeth us from the hand of the grave. Psal. 49.15. But more distinctly, Redemption is taken either for the impetration, or application. First, The Impetration is by the merit of Christ, and so we were redeemed when the ransom and price was paid for us, or the blood of Christ shed for our sins, then he obtained eternal redemption for us, Heb. 9.12. not for the soul only, but for the body also, as appeareth 1 Cor. 6.20. For ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God's. Secondly, The application is our actual deliverance and freedom by virtue of that price, which is either begun, or perfected. Begun, when our bonds are in part loosed, Eph. 1.7. In whom we have redemption through his blood, the forgiveness of sins. And perfected in the other world; therefore the day of Judgment is called the day of our Redemption, Eph. 4.30. when the last enemy is destroyed, namely, Death; and our bodies are raised up in glory, then we are actually free from all evil; and because this is done by virtue of that price and ransom which Christ paid for us, 'tis called Redemption; and the redemption of our bodies, because the body, which was sown in corruption, is raised in incorruption; and that which was sown in dishonor, is raised in glory; and that which was sown in weakness, is raised in power, 1 Cor. 15.42, 43. though the price was paid long ago, the full fruit is not enjoyed till then; for then we have our final and complete deliverance from all sin and misery, vanity and corruption; in this life we are not free from those things which lead to corruption, that is, from sin, misery, and afflictions; at death the soul is made perfect, but the body is in the power of the grave; but then the body enjoyeth a glorious resurrection.

2. By way of Confirmaeion, Why we should groan and long for this estate. The Reasons concern either this life, or the next.

1. For this life : I shall prove, that there is cause or matter for groaning and desiring a better estate.

2. That those that have the first fruits of the spirit, are more apprehensive of this misery, than others are or can be.

1. The pressures and miseries of this life, call for this groaning; being burdened (saith the Apostle) we groan. We have an heavy burden upon us, both of sin and misery.

1. Of sin: To a gracious heart, and waking conscience, 'tis one of the heaviest burdens that can be felt, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of death. Paul was whipped, imprisoned, stoned, in perils by Land and Sea, persecuted by enemies, undermined by false brethren, but afflictions did not sit so close to him as sins; the body of death was his sorest burden, therefore did he long for deliverance; a beast will leave the place, where he findeth neither food nor rest; 'tis not the troubles of the world only, which set the Saints a groaning, but indwelling corruption, this grieveth them that they are not yet rid of sin; that they serve God with such apparent weakness and manifold defects, that they are so often distracted and oppressed with sensual and worldly affections; they cannot get rid of this cursed inmate, and therefore desire a change of states; by the Grace of God they have got rid of the guilt of sin, and reigning power of sin; but the being of it is a trouble to them, which will still remain, till this Tabernacle be dissolved; then sin shall gasp its last; and the Saints are groaning and longing for the parting day, when by putting off flesh, they shall put off sin, and come and dwell with God.

2. Of misery : This burden is a partial cause of the Saints groaning, for they have not divested themselves of the feelings of nature, nor grown senseless as stocks and stones; they are of like passions with others, and love their natural comforts as others do; human nature is the same thing in all that are made of flesh and blood, Job 6.12. Is my strength the strength of stones, or is my flesh of brass? They feel pain as everyone doth, which will extort complaints from them. Now a Christians misery may be reckoned from Three Things.

• 1. Temptations from Satan.
• 2. Grievous Persecutions from the World.
• 3. Sharp afflictions from God himself: All these concur to wean a Christian from the World.

1. Temptations from Satan ; Who seeketh all advantages, either to withdraw us from God, or to distract us in his service, and make it tedious and wearisome to us, 1 Pet. 5.8, 9. Your adversary the devil goeth about, seeking whom he may devour. All these things 〈◊〉 accomplished in your brethren in the flesh; they are all haunted with a busy Tempter, who is restless in his endeavors to ensnare their souls; this world is Satan's walk, the Devils Circuit, who goeth up and down to destroy unwearyed creatures; and therefore his assiduons temptations, are one of the Christians burdens.

2. Bitter and grievous persecutions ; Which sometimes make them weary of their lives, that they may be freed from their hard Taskmasters, as Elijah was weary of the trouble he had by Jezebel's pursuits, that he durst not trust himself in the land of Israel and Judea, but goeth a days Journey into the Wilderness, and sat down under a Juniper Tree, and requested for himself, that he might die; for, saith he, I am not better than my Fathers House, 1 Kings 19.4, 5. Surely the troubled will long for rest.

3. Sharp afflictions from God himself, who is jealous of our hearts, because we are not watchful over them; we are too apt to take up with a worldly happiness, and to root here; looking no further, whilst we have all our comforts about us; our hearts saying, 'It is best to be here, till God by his smart rod awaken us out of our drowsy fits; we are so pleased with our entertainment by the way, that we forget home; therefore the Lord is fain to embitter our worldly Portion, that we may think of a remove to some better place and state, where all tears shall be wiped from our eyes: We would sleep and rest here, if we did not sometimes meet with thorns in our bed; All the days of my pilgrimage (saith holy Jacob ) Gen. 47.7. are few and evil. Our days are evil, and 'tis well they are but few; that in this shipwreck of man's felicity, we can see banks and shores, and a landing place, where we may be safe at length: Here most of our days are Sorrow, Grief, and Travel; but there is our repose; our heart would fail, were there not some hopes mingled with our tears.

Secondly, That those who have the first fruits of the spirit, are more apprehensive of this misery, than others are or can be.

1. Of Misery and Afflictions : Partly, because Grace intendreth the heart; they look upon afflictions with another eye than the stupid world doth; they look upon them as coming from God, and as the fruit of sin, and they dare not slight any of God's corrective dispensations; there are two extremes, slighthing, and fainting, Heb. 12.5. Affliction cannot be improved, if we have not a sense of it. We owe so much reverence to God, as to tremble at his anger, Numb. 12.14. When he crosseth and disappointeth us, it must not be slightly passed over; look as in the Flood, Gen. 7.11. When the windows of Heaven were opened from above, and the fountains of the great deep were broken open from below, the flood increased. So when nature and Grace concur to heighten the afflictions, the children of God must needs have a greater and more tender sense of it than others have; as those that are of a delicate constitution, are more capable of pain, than the stubborn and robustious; and the tender flesh of a child, will sooner feel the lash, than the thick skin of a slave: So the children of God, who have a more serious apprehension of things, and a more tender spirit, soonest feel the burden of their Fathers displeasure, and do more lay it to heart, than careless spirits, who laugh out their cross, and drink away their sorrows; and partly, because they are more exercised with afflictions; the world hateth them because they are so good, and God chastens them because they are no better; many are the troubles of the righteous, Psal. 34.19. There is more squaring, and hewing, and cutting used about stones, which are to be set in a stately Palace, than those which are placed in an ordinary building; the Vine is pruned, when the bramble in the hedge is not looked after; the child is put under discipline, when the Bastard liveth more at large. God meaneth to destroy those, whom by a just judgment he permitteth to go on in their sins, to their eternal undoing.

2. They are more sensible of sin as a burden, Psal. 38.4. Mine iniquities are gone over my head, they are a burden too heavy for me. That sins are a burden to a wounded conscience is evident by their complaints; if a millstone fall upon them, 'tis not so heavy and bruising, as one spark of God's Wrath lighting upon the conscience for sin; but they are also a burden to a tender conscience: and partly, because they have more light than others, and see more into the heinous nature and evil of sin, Jer, 18.31. After I was instructed, I smote upon the thigh ; and Rom. 7.9. When the commandment came, sin revived, and I died. And partly, because they have more love than others have, and they that love much, will mourn most for sin, Luke 7.47. She wept much, because she loved much. The more holy any are, the more they are troubled about offending God, than others are, or themselves were before; what's the Reason? 'tis not from the increase of sin, but the increase of light and love; they see more and more into sin, than formerly they did, or could do; as in a glass of pure water, the least mote is soon espied; and partly, because they have more heartily renounced sin; therefore the relics of it are a greater burden to them. Elements burden not in their own place; wicked men are in their own Element, 'tis a sport to them to do evil; for fools make a mock of sin. But 'tis otherwise with the children of God; sin is that they hate, and pray down, and strive against; they are aspiring after a better estate, and 'tis a trouble to them they find so little of it while they are in the body.

2. The other sort of reasons concern the other life. A Christian here is unsatisfied, and waiteth for a better and purer estate, a state of constant felicity, and exact conformity to God, and that for four Reasons.

1. By the first fruits of the spirit he is confirmed in the belief of the certainty of this estate ; for the Holy Ghost openeth his eyes to see the reality of the world to come, Eph. 1.17, 18. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of the inheritance of the saints in light, 1 Cor. 2.12. Now we have not received the spirit of the world, but the spirit which is of God, that ye may know the things that are freely given us of God. Faith is the eye of the soul, Heb. 11.1. And an Eagle-eye it is, that helpeth us to look above the mists and clouds of the lower world, and see eternity at the back of time, and glory following shame, and rest labor; now affections follow persuasion, Heb. 11.13. Being persuaded of these things, they embraced them : They tha see there is another world, a life infinitely more desirable than that which we now enjoy, will find their affections stirred towards it; an estate so blessed, if it were soundly believed, it would be earnestly desired; and certainly men do not believe this blessedness, if they be coldly affected towards it.

2. By the first fruits of the spirit, they do in part know the excellency of it. Surely, 'tis no slight and vain thing, which is so desired, groaned after, and waited for by all the Saints; they find somewhat in themselves which makes them to value and esteem it; if the first fruits be rich and glorious, what will the whole harvest be? If the taste be so ravishing, what will the whole feast prove? Surely it will wholly swallow us up with joy; The joys of the spirit are unspeakable things, 1 Pet. 1.8. But at his right hand there is fullness of joy for evermore, Psal. 16.11. The refreshings we meet with by the way, doth mightily support us; what comfort shall we have when we come to our journeys end, and enjoy what we have heard of? And what we have heard, is little to the enjoyment. The Saints would not part with their Communion with Christ here for all the world. What will it be when our Union and Communion is full and perfect? To get a glimpse of Christ, as he showeth himself through the Lattess, doth much revive the drooping soul; but there we shall see him with open face; here we get a little from him in his Ordinances, and that little is as much as we can hold; but there he is all in all, and we are filled up with the fullness of God: Christ in us now is the hope of Glory, Col. 1.27. But Christ in us then is glory its self: The spirit in us now is a well springing up, but then the water groweth not only into a stream, but into an Ocean: Holiness here is called the Seed of God, but then it is the life of God: Grace tendeth to the place whence it cometh, as a spark of fire tendeth to the Element of fire; there 'tis in its perfect estate. In short, Look what difference there is between the Spring-head, and the outfall of the water into the Sea, such difference there is between our enjoyment of God now, and hereafter.

3. By the first fruits of the spirit, we are prepared and fitted for that blessed estate. We read in the Scripture, that as Heaven is prepared for the Saints, so the Saints are prepared for Heaven, Rom. 9.23. Vessels of mercy, which he hath aforehand prepared unto glory, Col. 1.12. Who hath made us meet to be partakers of the inheritance of the saints in light. Now we are prepared by the Spirits sanctifying Body and Soul, and fitting us for the heavenly estate; 'tis said, 2 Cor. 3.18. We are changed into his image from glory to glory; as grace increaseth, glory hasteneth on; every degree is a step nearer; we grow more meet to dwell with God, as we grow more like God; now this Argument holdeth good on God's part and ours ; when God hath formed us and fitted us for any estate, he will bring us to it; as the Apostle telleth us, 2 Cor. 5.6. Now he that hath wrought us to this self-same thing is God, who hath given us the earnest of the spirit. This piece of workmanship was never designed to be left always here in the world, but suited to a better place, to which it shall be translated: 'It is the Wisdom of God to bestow all things in apt places; every creature hath its Element, and a peculiar nature, which carrieth it thither; as Fishes desire to live in the Water, and Fowls in the Air; 'tis answerable to the nature which God hath put into them; the new creature hath a suitableness to the glorious estate to come hereafter; therefore the New Jerusalem is the only convenient place to the new creature; and they that have a Divine Nature, must live in the immediate Presence of God. On their part, God's Word telleth them of a better life than this, and their hearts incline them to it; they being formed and fitted for it; for the more a thing is formed for the end, the more vehemently it tendeth towards it: God will not carry us to Heaven against our will; rherefore there is not only a preparation, but an earnest expectation, which is the fruit of it; they long to enjoy their God, to see their Redeemer, to enter upon that blessed estate, for which God hath prepared them, whereof in part he hath assured them: No man is unwilling to be happy, and to attain his end. Certainly a Christian out of Heaven, is out of his proper place; we are like fish in a paddle-trunk, or small vassel of water, which will only keep us alive, we would fain be in the Ocean.

4. By the first fruits of the spirit our title and right is assured. For 'tis compared to a Seal, to warrant our present interest, Eph. 4.3. Ye are sealed with the holy spirit of promise. To an Earnest, to secure our future enjoyment, 2 Cor. 4.22. Who hath also sealed us, and given us the earnest of the spirit in our hearts. This blessed state belongeth only to those who have the first fruits of the spirit: Their title is clear; for God will own his Seal and Impress, will never take back his Earnest, but it remaineth with us till there be no place left for doubts and fears. Now who being secured of a better estate, and for the present burdened with sorrow and temptations, would not groan and long after it?

1. VSE is Information. It informeth us of the certainty of blessedness to come. If there were any perfect estate in this life, nothing would sooner bring us to it, than a participation of the spirit; but this doth not; for they that are partakers of the spirit, groan, wait, and are not satisfied with their present estate, but long for a better, breathe after something greater, and beyond what they here enjoy. Therefore certainly God hath reserved for them a better estate in another world. We prove another life by the disposition and instinct of nature towards happiness in the general, yea eternal happiness. All would be happy, they grope and feel about after eternal good, Acts 17.26. this being the universal desire of all mankind, 'tis an argument that there is such a thing as eternal good, for natural desires are not frustrate, for Nature doth nothing in vain; but the Desires of the Sanctified do much more prove it. For these act more regularly, direct their desires and groans to a certain scope and end, and those are excited by the Holy Spirit of God, he imprinteth the firm persuasion of this happiness in them, and stirreth up these groans after it, and that usually in our gravest and severest moods, when we are solemnly conversing with God in his holy Worship; then he doth raise up these affections towards heavenly things, by the Word, Prayer, and Sacraments, and leaveth this heavenly relish upon our hearts as the present reward of our duties. And the more serious and holy any are, the more do they feel of this. Now this is a greater argument, for Holiness was never designed for our torment; and these desires being of God's own planting, they will not be disappointed.

2. That none but those who have the first fruits of the spirit, will groan and hope for eternal life. Others have no warrant, for they have not God's Earnest, and God never giveth the whole Bargain, but he first giveth Earnest; for without holiness no man shall see God. Others have no inclination; for most men's thoughts are not busied about this, but rather go after worldly things; they are for serving their lusts, and pleasing their fleshly appetites and fancies; whereas the Apostle biddeth us be sober, and truss up the loins of our minds, 1 Pet. 1.13. If we would hope to the end, for the grace that is to be brought unto us, at the revelation of Jesus Christ. 'It is true, death is the ordinary refuge for embittered spirits, and the bach-door we seek to get out at in our discontent. In passion men will desire to die; when beaten out of the World, Heaven is their Retreat, but no serious groans, and desires of Heaven.

3. That we must so groan under the present misery, that we may wait for deliverance with patience : Hope is not only made up of looking and longing, but waiting also, Heb. 6.12. Be ye followers of them who through faith and patience inherit the promise.

4. That one great means to support our faith and patience, is the hope of the redemption of our bodies. 1. Because the man cannot be happy till the body be raised again; for the Soul alone doth not consummate the man; neither was it made to live eternally apart from the body, but is in a state of widowhood till it be united to it again, and live with its old mate and companion. The man is not happy till then. 2. 'It is the body is most pained in obedience, and endured all the troubles and labors of Christianity; there it hath part in the reward as well as the work, Heb. 11.35. Not accepting deliverance, that they might obtain a better resurrection. 3. 'It is the body which seemed to be lost. Some of the bodies of the faithful were devoured by wild beasts, others consumed in the fire, some swallowed up in the sea, all resolved into dust. Therefore because here the temptation lays the smart or destruction and torture of the body, the cordial is suited, Christians do not only desire the blessed immortality of the Soul, but the Resurection of the Body. The Body is weak, frail, subject to aches and diseases, Stone, Gout, Strangury, death its self, tumbled up and down, and tossed from prison to prison; but then redeemed from all evil and misery.

2. USE, Is exhortation. To rouse up our languid and cold affections, that we may more earnestly groan and long for heavenly things. If we look to this world, the pleasures of it are Dreams and Shadows: the miseries of it many and real; we find corruption within, temptations without, grievous afflictions, oppressing the bodily life; but above all, we do too often displease and dishonor God. If to the other world, the pleasures of it are full, glorious, and eternal. God is fain to drive us out of this world, as he did Lot out of Sodom, yet loath to depart; have we not smarted enough for our love to a vain world? Sinned enough to make us weary of the present state? If Heaven be not worth our desires and groans, 'tis little worth. There is the best estate, the best work, and the best company.

Question. But how shall we do to get up our hearts from this world to a better? These things are necessary.

1. The illumination of the spirit, that the mind be soundly persuaded, 2 Cor. 5.1. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

2. Strong inclination, or an heart fixed on heavenly things, Matt. 6.21. For where your treasure is, there will your heart be also. Col. 3.12. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections upon things above, and not upon the earth.

3. Love to Christ, Phil. 1.23. For to me to live is Christ, and to die is gain. They that love Christ, will desire to be with him, they delight in his presence, count it their honor to be miserable with him, than happy without him.

4. Some competent assurance of our own interest, 2 Tim. 4.8. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge, will give me at that day, and not unto me only, but unto all that love his appearing.

5. Some mortification, that the heart should be dead to the world, weaned from the pleasures and honor thereof, Gal. 6.14. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. While our hearts are set upon worldly Profits, and pleasures, and gratify the vices and lusts of the body, we are loath to depart; they have their portion in this life, Psal. 17.14.

3. USE, Do we groan and wait ? If so,

• 1. There will be serious waiting, and diligent preparing, 2 Pet. 3.14. Wherefore beloved, if ye look for such things, be diligent, that you may be found of him in peace without spot, and blameless.
• 2. It will frame our lives, Phil. 3.20. For our conversation is in heaven.
• 3. It will put us upon self-denial: that maketh the Christian labor and suffer trouble and reproach; desire is the vigorous part of the Soul, 1 Tim. 4.10. For therefore we labor, and suffer reproach, because we trust in the living God.

SERMON XXXI.

I N this Verse the Apostle giveth a Reason why Believers do groaningly expect the Adoption, the Redemption of their bodies, and so by consequence, salvation; Because yet they had it not; and in this reason, there is secretly couched a Prolepsis, or an Anticipation of an Objection, as if the Apostle had said, If any shall object, We are adopted already, redeemed already, saved already: This I would answer him; We are not actually saved, but in right and expectation only; salvation indeed is begun in the new birth, but is not complete, till body and soul shall be glorified in the day of judgment; then we are redeemed or saved from all evils, and then do presently enter into the actual possession of the supreme happiness or glory which we expect: He proveth it by the nature of hope, because hope is of a future thing: For we are saved by hope; but hope, &c.

In the Words Two Things.

1. An account of the present state of a believer ; For we are saved by hope. 2. The proof of it by two reasons. The first is taken from the nature of hope, For hope that is seen is not hope. 2. The second from the absurdity of the contrary; For what a man seeth, why doth he yet hope for?

1. An account of the present state of a believer, We are saved by hope : A Christian is already saved, but he is only now saved by hope, spe, non re ; he hath complete salvation, not in actual possession, but earnest expectation; that's the Apostles drift here; he doth not show for what we are accepted at the last day, but how saved now; he doth not say, we shall be saved by hope, but we are saved by hope, which expecteth the fulfilling of God's Promises in our salvation.

2. The Proof.

1. By a Reason taken from the nature of hope ; 'It is conversant about things unseen; Hope that is seen is not hope, 〈 in non-Latin alphabet 〉 is the thing hoped for, the act is put for the object, as also Col. 1.5. The hope which is laid up for you you in heaven. Hope is wrought in our hearts, but the thing hoped for is reserved in Heaven for us. ( Is not hope ), There 'tis taken for the act of hoping; is not hoped for; the meaning is, things liable to hope are not visible and present, but future and unseen, for vision and possession do exclude hope.

2. From the absurdity of the contrary supposition: for what a man seeth, why doth he yet hope for it : that is, things enjoyed, are no longer looked for. To see, is to enjoy, as also 2 Cor. 5.7. We walk by faith and not by sight. That is, we believe now, but do not enjoy. So here, where the thing hoped for is possessed already, it is said to be seen. Otherwise if you take seeing properly, a man may hope for that which he seeth, as the wrestler or racer hath the crown in view, but whilst he is wrestling and racing, he hopeth to have it, but hath not yet obtained it. Well then, the Apostles meaning is, Who would look for that which he hath in his hands? 'It is foolish to say he hopeth for it, or looketh for it when he doth already enjoy it.

Doct. Hope is one of the graces necessary to obtain the great Salvation promised by Christ.

For explication.

1. Hope is a desirous expectation of some promised good. The act is a desirous expectation; The object is some promised good. Of the act, I shall speak afterwards; the object I shall consider now. 'It is some good; for evil is not hoped for, but feared; and a good promised; for hope, the grace, is grounded upon the word of God, Psal. 130.5. I have hoped in thy word. And the Apostle telleth us, that the heirs of promise being secured by two immutable things, God's word, and God's oath, do fly for refuge to lay hold upon the hope set before them, Heb. 6.18. The promise doth both declare and assure; declare what we may hope for; the Apostle saith 'tis set before us, not before our senses, or the eyes of the body; but before our faith, the eyes of our minds, in the Gospel; and with all, doth assure us in hoping; for we have the word of God, who is the supreme Verity, that neither can deceive nor be deceived; and the promises of the Gospel are ratified by the solemnity of an oath; the more to excite our drowsy mind • • o consider upon what sure grounds we go upon. Well then, there is some word of promise assented unto by faith, before we expect the good promised. Promises are the holdfast we have upon God, and the sure grounds of raising hope in ourselves, or pleading with God in Prayer; we may plead them to ourselves if we would have strong and solid consolation, Psal. 56.4. In God I will praise his word, in God have I put my trust; I will not fear what man can do unto me. Thus did David rebuke his fears. The fidelity of God in his promises is matter of firm confidence and hope to us. Only we must not make promises to ourselves, lest we become false Prophets to ourselves, and build upon our own dreams. So in pleading with God, we have free leave to challenge God upon his word, Psal. 119.45. Remember the word unto thy servant, wherein thou hast caused me to hope. Our necessities lead us to the promises, and the promises to Christ, in whom they are yea and amen; and Christ to God, as the fountain of grace; there we put these bonds in suit, and turn promises into prayers.

2. The promises do concern either this life or that which is to come. 1 Tim. 4.8. Godliness is profitable to all things, having the promise of this life that now is, and that which is to come. There are supplies necessary for us during our pilgrimage; therefore God hath undertaken not only to give us Heaven and happiness in the next world, but to carry us thither in a way best pleasing to himself, and conducible to our good; that we may serve him with comfort and peace all the days of our lives. Therefore there is an hope in God's promises for what we stand in need of by the way, and God delighteth to train us up in a way of faith and hope in expecting our present supplies, that by often trying and trusting him for these things, we may the better hope for the great salvation; as men practice swimming in the shallow brooks before they venture in the deep ocean. But temporal things are only promised so far as it may be for God's Glory and our good; we must not set God a task to provide meat for our lusts, or imagine that his providence will lacquey upon our humors and vain fancies. 'It is the ordinary practice of his free grace and fatherly love, to provide things comfortable and necessary for his Children, Matth. 6.32. For your heavenly father knoweth that ye have need of all these things. There is a common bounty and goodness which reacheth to all his creatures, even to the preservation of the smallest worm; how much more will he provide for us whom he hath Adopted into his family, and to whom he hath made promises that he will never leave us to insupportable difficulties? You would count him an unnatural Father that feedeth his dogs and hawks, and lets his Children die of hunger. Certainly we may hope in God that he will do what is best, all things considered.

3. The great promise, and so the principal object of our hope, is salvation by Christ, or eternal life, 1 John 2.25. This is the promise which he hath promised us, eternal life. Christ hath promised other things, but this is the promise. 'It is the great end of Christ's mediation, to bring us to God, 1 Pet. 3.18. For Christ also hath once suffered, the just for the unjust, that he might bring us to God. And that is not fully done till we live with him in Heaven; this is the end of our faith, 1 Pet. 1.9. This is the prime benefit offered to us in the Gospel, to which all others tend. By Justification our incapacity is removed, by Sanctification eternal life is begun; by the mercies of daily providence we are preserved in our duty and motion towards this happy estate; Kept blameless to the heavenly kingdom, 2 Tim. 4.8. From hence we fetch our comfort during the whole course of our Pilgrimage. This we look upon as the recompense of all our pains and losses, and upon the hopes of it the life of grace is carried on, and the temptations of sense defeated; and therefore hope is described in Scripture by this object more than any other thing. Called thence, The hope of salvation ; and all other hopes are in order to this, Rom. 15.4. Whatever things were written afore time, were written for our learning, that we through the patience and comfort of the scriptures might have hope ; that is, by submitting and waiting upon him in variety of Providences here in the world, we might still keep up the hope of eternal life.

4. Eternal life must be expected in the way God promiseth it. We must not take that absolutely which God promiseth conditionally; God promiseth it to them that believe in Christ, John 6.40. This is the will of him that sent me, that everyone which seeth the son, and believeth on him, may have everlasting life, and I will raise him up at the last day. Those that saw him with the eyes of the body, and were not offended at his despicable appearance, but could own him as the Messias, as Lord and Savior: Those that see him with the eyes of the mind, see such Worth and Excellency in him, as to be content to run all hazards with him, and count all things but dung and dross, that they may be found in him, that they may venture their souls and all their interests in his hands. Sometimes to the obedient, Heb. 5.8. Sometimes to them that persevere notwithstanding temptations, Rom. 2.7. Sometimes to the mortified, Rom. 8.13. Now you must consider not only the grant or the benefit contained in the promise, but the precept, the condition required; the benefit or privilege offered, expresseth God's Grace; the condition required points out your duty, and by consequence your right; for we are not duly qualified according to promise; and the gift is suspended till we fulfil the condition; but when you have done that which the promise requireth, then your Title to Heaven is incomparably more sure than any man's Title to his Possessions, and the Inheritance to which he was born; and you will find the Saints in fixing and raising their hopes, do not only look upon what is promised, but their own qualification, Psal. 119.166. Lord I have hoped for thy salvation, and done thy commandments. So Psal. 33.18. The eye of the Lord is upon them that fear him, that hope in his mercy. So Psal. 147.13. The Lord taketh pleasure in them that fear him, that hope in his mercy. They so believe in God, as they fear to offend him; and the hope of salvation goeth hand in hand with a care of keeping the Commandments; we must not look to one side of the covenant only, the privileges and benefits; but also to the duties and qualifications of those that shall be saved, the penitent Believer, the mortified Saint, the heavenly-minded, self-denying Christian. All this is shown, that 'tis not enough to expect eternal life, but it must be expected in God's way.

5. The expectation is certain and desirous: 'It is certain, for it goeth upon the promise of the Eternal God: 'tis desirous, because the thing promised is our chief happiness; all the Pomp and Glory of the world, is but a May-game to it. With respect to these Two Properties, different effects are ascribed to hope: First, 'It is patient, and earnest; patient, 1 Thes. 1.3. Remembering without ceasing your work of faith, and labor of love, and patience of hope. And in the Verse next the Text; And if we hope for it, then do we with patiente wait for it ; and earnest v. 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God : The Emblem in the resemblance of it is the earnest expectation of the creature; and 2 Pet. 3.12. Looking for, and hasting unto the coming of the Lord. 'It is patient, because 'tis sure ; 'tis earnest, because 'tis good: When the soul therefore is possessed with the truth and worth of these things which we hope for, it looketh and longeth, because they are such glorious blessings; but tarrieth God's leisure, because his word is sure, though he doth delay our happiness, and how smart and heavy soever his hand be upon us for the present.

2. There is another pair, rejoicing and groaning; rejoicing, Rom. 5.2. Rejoicing in the hope of the glory of God : and groaning, 2 Cor. 5.2. In this we groan, earnestly desiring to be clothed upon with our house which is from heaven. We groan because of present burdens, and our desire is delayed; but we rejoice, that our affection may be somewhat answerable to the greatness of the thing hoped for, which is the Vision and Fruition of the ever blessed God. When we seriously consider what we shall have and do hereafter, how can a Christian choose but rejoice? it must needs possess his mind with a delight. 'It is questionless, a comfortable thing to him to think that he shall see the glory of God, and be filled with his love, and be exercised in loving, lauding and praising him for evermore: Where this is soundly believed and earnestly hoped for, it will breed such a joy as supports us under all discouragements, fears, cares and sorrows; and on the other side, weigheth down all the pleasures and riches of the world. In short, sweeteneth our lives and maketh Religion our chiefest delight.

2. Reasons to prove that hope is a necessary Grace: I shall prove,

1. For the state of a believer in this world. We are not so saved by Christ as presently to be introduced into the heavenly inheritance, but are kept a while here upon earth to be exercised and tried; now while we want our blessedness, and there is such a distance between us and it, in the mean time we encounter with many difficulties, there is need of hope: Since the Believers Portion is not given him in hand; he hath it only in hope; things invisible and future cannot else be sought after: As our understandings are cleared by faith to see things to come, otherwise invisible, our wills are warmed by love, that we may be earnestly carried out after the supreme good; so our resolutions and inclinations must be fortified by hope, that we may seek after it, and not be diverted either by the comfortable or troublesome things we meet with in the world: This is the difference between the children of God in their warfare, and in their triumph; in their way, and in their home; they that are at home, are rejoicing in what we expect, and are in possession of that supreme good which we hope for; they are entered into the joy of their Lord ; and have neither miseries to fear, nor blessings to desire, beyond what they do enjoy; they see what they love, and possess what they see; but the time of our advancement to these is not yet come, and therefore we can only look and long for it; the glorified are distinguished from us by fruition, and we are distinguished from all others by hope ; we are distinguished from Pagans who have no hope, Eph. 2.12. Having no hope, and without God in the world, 1 Thes. 4.13. Sorrow not as others, which have no hope. We are distinguished from Temporaries, Heb. 3.16. If we hold fast the confidence and rejoicing of hope firm to the end. The Temporary loseth his taste and comfort, and so either casteth off the profession of Godliness, or neglecteth the power and practice of it; the other is diligent, serious, patient, mortified, heavenly, holy, because he keepeth the rejoicing or his hope; the end sweeteneth his work.

2. From the new nature, which is not entire without hope. This is one of the constitutive graces, which are essential to a Christian, 1 Cor. 13.13. And now abideth faith, hope and charity, these three, but the greatest of these is charity. He opposeth the abiding things, the necessary graces, to the arbitrary gifts, and among these he reckoneth hope. 'It is the immediate fruit of the new birth, 1 Pet. 1.3. Begotten to a lively hope. The new nature presently discovereth its self by a tendency to its end and rest; which is the fruition of God in Heaven; now the new creature cannot be maimed and imperfect, because it is the immediate production of God.

3. From the use for which it serveth.

1. It is necessary to quicken our duties : Hope sets the whole world a work; the Husbandman plougheth in hope, and the Soldier fighteth in hope, and the Merchant tradeth in hope, so doth the Chrstian labor and serve God in hope, Acts 26.7. Unto which promise our twelve tribes instantly serving God day and night, hope to come. Certainly a man that hopeth for anything, will be engaged in the earnest pursuit of it, and follow his work close day and night; but where they hope for no great matter, they are sluggish and indisposed; the principle of obedience is love, but the life of it is hope, Acts 24.15, 16. I have hope towards God, that there shall be a resurrection of the just and unjust. 〈 in non-Latin alphabet 〉 . And herein, or thereupon, or in the mean time, do I exercise myself to keep a conscience void of offense towards God, and towards men.

2. To vanquish temptations : Which are either on the right hand, or on the left, but both are defeated by hope; on the right hand, when some present delight is ready to invite us to sin; on the left hand, when some present bitterness is likely to draw us from the ways of God; in both cases the hopes of future joys outweigheth that pleasure, and allay that bitterness: If the temptation be the comforts of the world, or the delights of sin, he that sincerely hopeth for Heaven, dareth not think so slightly of it as to lose it, or put it to hazard for a little carnal satisfaction; 'tis noted high profaneness in Esau to sell the birth-right for a morsel of meat, Heb. 12.16. Sin cannot offer him things so good, but he must forego better, and so the heart riseth in indignation against the temptation; Shall I leave my fatness, my sweetness, to rule over the Trees? If the temptation be some grievous inconvenience or affliction, Rom. 8.18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us ; and 2 Cor. 4.17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. This is the language of one that hopes for salvation; all is but a flea-biting to him that hath his heart in Heaven.

3. To comfort us in all our tribulations. There are many difficulties that intervene and fall out between hope and having; between our first right to eternal life, and our full possession of it; in our journey to Heaven, we meet with trials and sufferings by the way; now 'tis hope carrieth us through, and therefore 'tis compared to an Anchor, Heb. 6.19. To an Helmet, 1 Thes. 4.8. As we would not go to Sea without an Anchor, nor to War without an Helmet; so neither must we think of carrying on the spiritual life without hope; nothing else will compose the mind, or keep it stable in the floods of temptation; therefore 'tis an Anchor; nothing else will cause us to hold up head in our daily conflicts and encounters with afflictions, but this Helmet; without this Anchor we are in danger of spiritual shipwreck; without this Helmet, our Heads are exposed to deadly blows from sin, Satan, and worldly discouragements.

4. That we may die peaceably, and with comfort. We need hope while we live, but we most need it when we come to die, and shoot the gulf of death. They that are destitute of the hope of salvation, are then in a dangerous, woeful, and most lamentable case, Job 27.8. What is the hope of the hypocrite, if he hath gained, when God taketh away his soul? They may be full of presumption and blind confidence while they live, but what hope have they when they come to die? All their worldly advantages will then yield them no solid comfort. We live in a presumptuous dream, that all shall be well; but then they die stupid and senseless, or else despairing; and their hopes fail when they have most need of them; but then a lively hope of eternal life sustaineth the hearts of the faithful; they are going to possess what they expected; and when they resign their souls to Christ, they can commit their bodies to the grave in hope, Psal. 16.9, 10. My flesh shall rest in hope, for thou wilt not leave my soul in hell, nor suffer thine holy one to see corruption. God will not utterly forsake that dust that is in covenant with him, nor suffer his servants totally to be extinguished, or finally to perish.

1. VSE is Information.

1. That the great reward of a Christian, lieth not in things seen, but unseen: Not in the good of this world, but of another; because hope is one of the graces requisite to his constitution, and hope is about future things. Much to blame then are they, who place all their happiness in present things which are so transitory: God hath reserved us to a future estate, because he bestoweth graces that suit with it, and nothing so opposite to it as the spirit of the world, 1 Cor. 2.12. For we have not received the spirit of the world, but the spirit which is of God.

2. The Cognation and kin that is between faith and hope. The one is the evidence of things not seen, Heb. 11.1. The other is the earnest desire and expectation of things not seen. The one is an Assent, the other an Appetition. Faith differeth from hope,

1. In the order of nature. Faith goeth before, as the cause is before the effect: First, There is a firm persuasion of good things to come, and then a certain expectation of them in the way which God hath appointed: Faith assents to the truth of the promise; and hope looketh for the accomplishment of it.

2. In the object there is some difference: First, in the latitude of the object ; The object of faith is larger; Faith is of things past, present and to come; as by faith we believe the Creation of the world, Heb. 11.4. The present existence of God, Heb. 11.6. And the truth of heavenly joys, Heb. 11.1. Hope is only of things to come : So again, we believe some things that we hope not for, as the Torments of the damned; For hope is an expectation of good to come; and the pains of hell are matter of fear, not of hope. Secondly, In the formal consideration of the object: Faith looketh to the word promising, verbum rei, hope to the thing promised, rem verbi ; Faith considereth the veracity or truth of God in making the promise; hope the benignity and goodness of God in making so great a promise as eternal life and salvation by Christ: Faith respects the person giving, his fidelity; hope, the persons receiving, their benefit: Faith persuadeth us there is salvation ; hope, that we shall, or at least may obtain it.

3. There is a difference in the subject : Faith as 'tis an assent is in the mind, hope is in the affections, as reflecting upon the goodness of the thing promised; so that though there be some difference between faith and hope, yet they are much of a like nature.

3. It informeth us of the excellency of hope ; faith saveth, Eph. 2.8. and hope saveth, as in the text; which is to be regarded, because our thoughts run so much upon faith, that we overlook hope; and we do so altogether regard our present reconciliation with God through the merits of Christ, that we forget our Eternal fruition of him in glory, and what is necessary thereunto, as if the whole drift of the new covenant were only to comfort us against the guilt of sin. Now a Christian should mind both, not only his peace with God, but his going off from the world; and must believe, not only to the pardon of sins, but also to Eternal life; 1 Tim. 1.16. For this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering for a pattern to them that should afterwards believe on him to everlasting life. There is the final and ultimate object of faith, which must be first thought of; for all things are influenced by the last end; when we are invited to Christ, we are invited by this motive, That sinners shall not only be pardoned, but glorified. Therefore a true and well grounded hope of Eternal life, is a more weighty point than we usually think of, and a great part of Religion lieth in drawing off the heart from things visible and temporal, to those that are invisible and Eternal. The great effects of faith, which are love to God, and victory over the world, are more easily produced, when faith hath the assistance of hope, or this lively expectation of the world to come. Therefore we must not only consider the death of Christ as it hath procured for us the pardon of sin, or the promise of pardon; But as he died for us, that we might live forever with him, 1 Thes. 5.9. that so the soul may more directly and expressly be carried to God and Heaven.

4. It informeth us, That none can be saved without hope of salvation. A Christian as soon as he is made a Christian, hath not the good things promised by Christ; but as soon as he is made a Christian, he expecteth them: As an heir is rich in hope, though he hath little in possession. Take any notion of applying grace, as soon as we are justified we are made heirs according to the hope of Eternal life, Tit. 3.7. as soon as we are converted and regenerated, we are begotten to a lively hope, 1 Pet. 1.3. and as soon as we are united to Christ, Col. 1.27. Christ in you the hope of glory. And without hope how can a man act as a Christian; since the whole business of the world is done by hope, certainly the whole spiritual life is quickened by this grace. Titus 2.12, 13. For the grace of God that bringeth salvation, hath appeared unto all men, teaching us, that denying all ungodliness and worldly lusts, we should live soberly, righteously, godly, in the present world: looking for the blessed hope, and the glorious appearing of the great God, and our Savior Jesus Christ. And Phil. 3.20, 21. for our conversation is in Heaven, from whence we look for the Savior, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body.

But then here ariseth a great doubt, how far every man is bound to hope for salvation ? For those that have no assurance of their own sincerity, and cannot unquestionably make out their propriety and interest, how can they hope for salvation?

Answer. To solve this doubt, we must consider a little the several states of men as they stand concerned in everlasting life; some have but a bare possibility, others have a probability ; a third are gotten so far as a conditional certainty ; others have an actual certainty, or firm persuasion of their own right and interest.

1. To some the hope of Heaven is but a bare possibility, as to the careless Christian who is yet entangled in his lusts; but God continueth to them the offer of salvation by Christ, they may be saved if they will accept this offer; 'tis brought home to their doors, and left to their choice. 'It is impossible indeed in the state in which they are; but their hearts may be changed by the Lord's grace. Mark 10.27. With men 'tis impossible, but not with God, for with God all things are possible. He can make the filthy heart to become clean and holy, the sensual heart to become spiritual and heavenly. There are many bars in the way, but grace can break through and remove them. This possibility checketh scruples, and aggravateth their evil choice; for they forsake their own mercies, Jonah 2.8. by their vain course of life they deprive themselves of happiness, which might be theirs; 'tis their own by offer, for God did not exclude them; but not their own by choice, for they excluded themselves, judge themselves unworthy of eternal life, Acts 13.46. This possibility is an encouragement to use the means, Acts 8.22. Pray, if perhaps, or if it be possible, the thought of thine heart may be forgiven thee.

2. Others have a probability, or a probable hope of Eternal life; as when men begin to be serious, or in some measure to mind the things of God, but are conscious to some notorious defect in their duty, or have not such a soundness of heart as may warrant their claim to everlasting blessedness; as we read of almost Christians, Acts 20.28. and not far from the kingdom of Heaven, Mark 10.24. and such are all those which have only the grace of the second or third ground; they receive the word with joy, but know not what trials may do; they have good sentiments of Religion, but they are much choked and obstructed by voluptuous living, or the cares of the world, Luke 8.14. yea some such thing may befall weak believers: They dare not quit their hopes of Heaven for all the world, but cannot actually lay claim to it, and say 'tis theirs. Now probabilities must encourage us till we get a greater certainty; for we must not despise the day of small things; and 'tis better to be a seeker, than a wanderer.

3. A conditional certainty, which is more than possible or probable. That is, when we adhere to God's covenant, and set ourselves in good earnest to perform the conditions required in the promises of the Gospel, expecting this way the blessings offered; as for instance, the hope is described by Paul, Acts 24.15, 16. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead both of the just and the unjust : and herein do I exercise myself to have always a conscience void of offense towards God and towards men ; there is such a dependence upon the promise, as breedeth an hope, and this hope puts upon strict and exact walking; such a conditional certainty is described in Rom. 2.7. Who by patient continuance in well doing seek for glory, honor, immortality and eternal life. I am sure to find salvation and Eternal life, if I self-denyingly and patiently continue this way, and by the grace of God I am resolved so to continue. Now there is much of hope in this; partly, because this is the hope which is the immediate effect of regeneration; The hope, that is the fruit of experience, and belongeth to the seasoned and tried Christian, who hath approved himself; hearsay is another thing, Rom. 5.4. and partly, because this suiteth with God's covenant, or the conditional offer of Eternal life, according to the terms of the Gospel, where the benefits are offered to invite us to walk in the way of life. Now here is faith believing, hope expecting, and resolution to take God's way, even to deny ourselves, sacrifice our interests, and heartily to exercise ourselves unto godliness; and partly, because much of the life of Christianity lieth much in this conditional hope and certainty; it being absolutely necessary to all acts of grace; and partly, that we may have much comfort by it, for we are making out our claim; I do not doubt, or considerably doubt, of the reward of godliness ex parte Dei ; no, I know they are sure and steadfast by the promise; but my own qualification is not so sensible and clear, that I can positively determine my own right, but I have support and comfort in this way, 1 Cor. 9.26. run not as one uncertain ; for I have reward in my eye.

4. There is actual certainty of our interest, as being qualified, which admits of a latitude; for it may be full or not full, firm or not firm, Heb. 6.14. and we desire that everyone of you do show the same diligence to the full assurance of hope to the end ; it may be interrupted or continued; the full hope removeth all doubts and fears; that which is not full, hath some doubts accompanying it; but the certainty prevaileth, and is more than the doubting. This is comfortable; To sail to heaven with full sails, rather than make an hard shift to get thither by many doubts and fears; and 'tis a blessed thing when we can say, 2 Cor. 5.1. for we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. 2 Tim. 4.8. Henceforth there is laid up for me a crown of righteousness. In short, The more we address ourselves to our duty, the more we put ourselves in the way to receive the promise.

SERMON XXXII.

2. W E must distinguish of hope. There are several kinds of hope.

1. There is an hope in the creature, and an hope in God ; all things besides God are false confidences. Carnal men hope for that in the creature which is only to be found in God: dream of an uninterrupted tenor of worldly felicity in present enjoyments; therefore their hopes are compared to a spiders web, which is gone with the turn of a besom, Job 8.13, 14. they lay their designs in their minds as curiously as the spiders web is woven; but the besom of providence cometh, and spider and web are both swept away, and trodden underfoot. By the prophet Isaiah it is compared to a dream, Isa. 29.8. As when an hungery man dreameth, and behold he eateth, but he awaketh and his soul is empty: or as a thirsty man dreameth, and behold he drinketh, but he awaketh, and behold he is faint, and his soul hath appetite. A false hope is but a waking dream, which faileth in extremity, and giveth but an imaginary refreshment and satisfaction. This may befall God's Children, who fall asleep in the midst of worldly prosperity, Psal. 30.6. In my prosperity I said, I shall never be moved. 'It is hard to keep from sleep when we lean out heads upon a soft carnal pillow, and in our sleep we have many fantasies and dreams; this is hope in the creature. But then there is an hope in God, whose immutable mercy and truth maketh him a fit object for hope, Psal. 130.7. Let Israel hope in the Lord ; so Psal. 42.5. Hope thou in God, for I shall yet praise him. He hath the sovereign command of all things; and in vain do we look for good apart from him; if the creature say yea, and God no, all the promises of the creature prove but a lie; hope in God is that which we press as our respect to him as God; for faith, hope, and love, are duties of the first commandment; negatives include their positives. If no other God's before him, then we own the true God for our God. The positive duties of the first commandment are cultus naturalis non institutus, such as are our duty to God as God, though he give no direction about them; if God be our God, then hope in him, Lam. 3.24. The Lord is my portion, saith my soul; therefore will I hope in him. That is, expect all my happiness from him.

2. Hope in God is twofold, either irrational and groundless, or a rational hope that is built upon solid grounds.

1. There is a vain and groundless hope, which is irrational, such as is in carnal and careless sinners, who say they hope well; but their hope will one day leave them ashamed, Rom. 5.5. For it is not an hope built on the word of God; though they live in their sins, yet they hope they shall do well enough, though they be not so strict and nice as others are; like condemned men in bolts and irons, that dream of Crowns and Septers, when they are near unto, and ready for their execution; so they hope for Heaven with as much confidence as the holiest of them all, though God hath told them, Heb. 12.14. That without holiness, no man shall see the Lord. This hope is but a vain dream, and an awakening time will come; this hope is not only without faith, but against faith. This hope is nothing else but a confidence that God will prove a liar; so that 'tis a b ••• phemy, rather than an act of worship; a believing Satan rather than God; or hoping 〈◊〉 God▪ who hath declared the flat contrary in his word, 1 Cor. 6.9, 10. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortiners, shall inherit the kingdom of heaven.

2. There is a rational hope, which is b ••• t upon solid grounds, probabilities, or certainties.

1. There is a rational probable hope. For hope is sometimes taken for a probable expectation, 1 Cor. 13.7. Hopeth all things It meaneth there, not a Divine, but a charitable prudential hope; we hope well o • others, whose hearts we know not, as long as nothing appeareth to the contrary; charity goeth upon probabilities, therefore hopeth all things, 2 Cor. 1.7. Our hope of 〈◊〉 is steadfast as you have been partakers of the sufferings of the gospel, so shall ye be also of the consolation. So towards God, 1 Cor. 9.10. He that plougheth, plougheth in hope : a man hath no promise of a good Crop; but the ordinary providence of God giveth him a probable hope of success. In temporal things, when we know not what the event will be, such a kind of hope we have; there is no express promise, but such is the Lord • Power and Goodness commonly exercised in his provincial government, that we have no reason to despair, and say it shall not be; yea, much reason to believe that God will give success to our endeavors, for his glory in the world, considering what hath usually befallen his servants in like cases; though we cannot draw a firm and certain Argument from thence, yet 'tis probable, for the most part 'tis so; but in matters that concern eternal life, somewhat of this hope may be observed; as before conversion, when we begin to be serious, and seek after God; we cannot say certainly God will give us converting and saving grace; we must follow God, though we know not what will come of it, as Abraham did, Heb. 11.8. there the rule in such cases is, I must do what he hath commanded; God may do what he pleaseth. Yet 'tis some comfort that we are in a probable way. Nay, after conversion, such hope men may have as to their own interest in eternal salvation. They cannot say Heaven is theirs, or that God will certainly keep them to his Heavenly Kingdom; yet they dare not quit their hopes of Heaven for all the world, nor cease to walk in the way of salvation; 'tis probable they are God's Children.

2. There is a firm and certain hope, when we have assurance of things hoped for, by the promises and offers of the Gospel, as Acts 24.15. I have hope towards God, that there shall be a resurrection both of the just and unjust. Without this hope, a man cannot be a Christian. We must certainly expect the promised blessing to be given to those that are capable, and duly qualified; and all that are enlightened by the spirit, do see it, and expect it, and positively conclude, that verily there is a reward for the righteous, Psal. 58. last. This hope is the life of Religion, and doth excite us to look after it by due and fit means; their eyes are enlightened with spiritual eye-salve, that they get a sight of the world to come, Eph. 1.18. The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and the richest of the glory of his inheritance in the saints. And if they believe the Gospel, it cannot be otherwise. I am certain there is such a thing, Col. 1.5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel. There this truth is made known; all that close with the Gospel, receive it, and by it is this blessed hope of Glory wrought in us.

3. There is a twofold certain hope, one sort necessary, the other very profitable, but not absolutely necessary to the life and being of a Christian; the first sort is the fruit of faith, the second the consequent of assurance. The first grounded merely upon the offers of the Gospel, propounding the chiefest good to men, to excite their desires and endeavors; the other is grounded on the sight of our own qualification, as well as the offers of the Gospel; the one is antecedent to all acts of Holiness; the other followeth after it; an antecedent hope there must needs be, before the effect of the Holy Life can be produced; for since hope encourageth and animateth all human endeavors, no man will engage in a strict course, displeasing to flesh and blood, but he must have some hope, and this hope the conditional offers of the Gospel doth beget in us, and all serious creatures have it, that mind their proper happiness. Rejoyceing in hope, is the same with 〈 in non-Latin alphabet 〉 Heb. 3.6, 14. 'It is the first taste we have of the pleasures of the world to come. Keep up this gust and taste, and you are safe.

But then, there is another hope, that is grounded upon the evidence of our sincerity, and is the fruit of assurance, when we can make out our own claim and title to eternal life, which is not usually done without much diligence, Heb. 6.11. And we desire that everyone of you do show forth the same diligence to the full asurance of hope, unto the end. Much sobriety, and weanedness from the world, 1 Pet. 1.13. Much watchfulness, that we be not moved away from the hope of the gospel, Col. 1.23. That our hopes of eternal life begotten in us by the Gospel, be not weakened and deadened in us; 'tis not enough thankfully at first to embrace the conditional offer, but we must keep up this hope in life and vigor. Much resolution in our conflicts with the Devil, world, and flesh, 1 Thes. 5.8. Lastly, some experience, Rom. 5.4. of God's favor and help in troubles, and our sincerity therein; when we are seasoned, and tried, our confidence increaseth; the frequent experience of God's being nigh to us, and honoring us in sundry trials, is a ground for hope to rest upon, that he will not leave us till all be accomplished, Phil. 1.20. According to my earnest expectation, and my hope, that in nothing I shall be ashamed; but that with all boldness, as always, so now also, Christ shall be magnified in my body, whether it be by life or death. Paul gathereth his confidence for the future, from former experience. Now these two sorts of hope must be distinguished; for the first hope may be accompanied with some doubts of our own salvation, or the rewards of Godliness ex parte nostri, at least; not ex parte Dei, for there all is sure and steadfast; and to doubt there, is a sin; it would detract from the goodness, power, and truth of God; but when our qualification is not evident, this doubting may do us good, as it may quicken us to more diligence to make our title more clear and explicate; especially when we are conscious to ourselves of some notorious defect in our duty, and have a blot upon our evidences; indeed the rather, when more Godliness might be expected from us, as having more knowledge or helps, or are obliged by calling and profession to greater integrity and Holiness of life. Doubting is right, when it ariseth from a right and true judgment of our actions, according to the new Covenant; and we cannot truly say, who hath the greatest interest in us, God or the world, Sin or Holiness. Would you have men muffle their consciences, and think that they have more grace than they have, or judge their condition to be better than it is, absolutely safe; when they are not persuaded of their sincerity? Indeed when conscience judgeth erroneously, and a man thinketh he hath not that Godliness which is necessary to salvation, which indeed he hath, he overlooketh God's work, his judgment of himself is erroneous, and therefore culpable, though it be not unbelief, or a distrust of Christ.

Well then, as to these two Hopes:

1. That hope which ariseth from faith, must every day be more strengthened : for though there be no fallibility in God's promise, yet our faith may be weak or strong, according to our growth and improvement; and in some temptations God's Children for a while may question articles of religion of great importance, and the eternal recompenses, not their own interest only; as David, Psal. 73.13. Verily, I have cleansed my heart in vain, and washed my hands in innocence. As if he had said, What reward is there of Holiness, Mortification, Patience, and self-denial? In the lower world where God is unseen, our great hopes yet to come, the flesh being importunate to be pleased, and the things of the world necessary for our use, and present to our embraces, Christians are not certain, and past all doubts of the truth of their everlasting hopes; else there would be no weak faith, nor faint hope. Did not the Disciples in a great temptation doubt of an Article of Faith, Luke 24.21. But we trusted that it had been he which should have redeemed Israel. And v. 25. O ye fools and slow of heart to believe all that the prophets have spoken. To doubt of what the Prophets spake, was not to doubt of their own Salvation, but of the constant state of their Souls; all the Godly are persuaded of the truth of the Gospel, that ordinarily they have no considerable doubts about it, but that still they resolve to cleave to God and Christ, looking for their reward in another world, whatever it cost them here; and in some measure can fell all for the pearl of price.

2. As to the hope which ariseth from your assurance.

1. Make your sincerity more clear and unquestionable, and every day your hope and your confidence will increase upon you; to believe and hope, that you yourselves shall be saved, is very desirable and comfortable: but then you must do that which assurance calleth for, give diligence to make your calling and election sure, abound in the love and work of the Lord, grow more indifferent to temporal things, venture all in Christ's hands; for while your faith and repentance is obscure, you will not have such full comfort, though you are confident of the truth of God's promise to all penitent believers.

4. This latter or consequent hope which dependeth on the assurance of our interest, admits of a latitude, it may be full or not full, Heb. 6.11. To the full assurance of hope. That is full which casteth out all fear; that is not full, which is accompanied with doubts; but the certainty prevaileth, Mark 9.24. Lord I believe, help thou mine unbelief. Cant. 5.2. I sleep, but my heart waketh. Now we should labor to go to Heaven with full sails, or abound in hope, Rom. 15.13. and 2 Pet. 1.11. For so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Savior Jesus Christ. With hearts full of Comfort.

5. When 'tis full, it may be interrupted, or continued to the end ; or at sometimes it may be full, or nor full at another, 1 Pet. 1.13. Hope to the end ; If we continue in our duty with diligence, affection and zeal, our full hope may be continued; if we abate our fervor, grow remiss, and cold in the spiritual life, we lose much of the comfort of our hopes.

6. The hope which followeth after experience, and much exercise in the spiritual life, may result from an act of ours ; and from an impression of the comforting Spirit.

1. From an act of ours. From our considering the truth of God's promises, or his wonderful mercy in Christ; and his grace enabling us in some measure to fulfil the conditions of the new Covenant, when thereupon we put forth hope, Phil. 3.20, 21. For our conversation is in Heaven, from whence we look for the Savior, the Lord Jesus Christ, who shall change our vile bodies, that it may be fashioned like unto his glorious body.

2. Or some impression of the comforting spirit, supporting and relieving us in our distresses, or rewarding our self-denial, and obedience; as Rom. 5.5. Hope leaveth not ashamed, because the love of God is shed abroad in our hearts by the holy ghost, given unto us. The one is an act of Godliness, the other one of God's internal rewards; the one is a duty, the other a felicity.

2. VSE, Is to press us to get, and act hope. Hope implieth two things:

• 1. Certain Perswasion.
• 2. An earnest Expectation. The certainty is seen in the quiet and pleasure of the mind, for the present. The earnestness in the diligent pursuit after the thing hoped for, by all holy means. Now we must look to both acts of Hope.

1. To strengthen the certain expectation. There we must often revive the grounds of hope, which are these.

1. The mercy of God, which hath made such rich preparation for our comfort in the Gospel. The first ground of hope to the fallen creature, is the undeserved grace, mercy, and goodness of God, 2 Thes. 2.16. He hath given us everlasting consolation and good hope through grace. And therefore it is our great invitation to hope, Psal. 130.7. Let Israel hope in the Lord, for with the Lord is mercy and plenteous redemption. Apply yourselves to God, as a God of mercy; otherwise such were our undeservings, and our ill deservings, there were no hope for us; so Psal. 13.5. I have trusted in thy mercy; my soul shall rejoice in thy salvation. Let others trust in what they will, I will trust in thy mercy. The serious remembrance of God's mercy, maketh hope lift up the head; so Jude 21. Looking for the mercy of the Lord Jesus, unto eternal life. There's our best and strongest plea, to the very last: Therefore the Heirs of promise are called, Rom. 9.23. Vessels of mercy. Because from first to last they are filled up with mercy.

2. The promise of God, which cannot fail, Titus 1.2. The hope of eternal life, which God that cannot lie, hath promised before the world began ; he promised it to Christ in the Covenant of Redemption; and he hath promised it to us in the Covenant of Grace; that before time, this in time: now God will not fail to do what he hath promised; when he made the promise, he meant to perform it. For what need had God to court his creature into a false hope, or to flatter him into a fools paradise? to tell them of an happiness he never meant to give them; and if he meant it, is he not able to perform it? Men break their word out of weakness; they cannot do all that they would, their will exceedeth their power. Or out of imprudence; they cannot foresee what may happen; or out of levity and inconstancy, for all men are liars; but none of these things can be imagined of God. We have God's Word and Oath, Heb. 6.18. We have his Seal, the spirit, who hath wrought miracles without, to confirm this hope, and ass • re the world, Heb. 2.4. God also bearing them witness with signs and wonders, and with divers miracles▪ and gifts of the holy ghost. Within, preparing the hearts of the faithful for this blessed estate, Eph. 4.30. And grieve not the holy spirit, whereby ye are sealed to the day of redemption. And giving them some beginnings of it, as an earnest, 2 Cor. 1.22. Who hath sealed us, and given us the earnest of the spirit. Now since we go not upon guesses, but sure grounds, the promise of the eternal God, thus sealed and confirmed, should not • e hope?

3. Our relation to God ; He is our God and Father, John 20.17. I ascend to my father, and your father, and to my God, and your God. As our God, he will give us something like to himself; something better than the world yieldeth, something fit for a God to give; or else he could not with honor take that title upon him, Heb. 11.16. Wherefore God is not ashamed to be called their God, for he hath prepared for them a cit • . As our Father, he will give us the Heavenly inheritance, Luke 12.32. Fear not, little 〈◊〉 'tis your fathers pleasure to give you the kingdom. If God were a Judge only, we 〈◊〉 fear how it would go with us in the day of trial; but if he will dignify 〈◊〉 with 〈◊〉 title of Children, we may expect a Childs portion, Rom. 8.17. And if children 〈…〉 heirs of God, and joint heirs with Christ, if so we suffer with him that we 〈◊〉 be also glorified together. Be sure that you be Adopted, Justified, taken into the Family.

4 Christ's merit and passion, Rom. 5.10. For if when we were enemies, we were reco •• iled by the death of his son, much more being reconciled, we shall be saved by his life. 〈◊〉 the •• ood of God was given for some other thing than that little happiness and 〈…〉 of comfort which we enjoy here. Do men that understand themselves, 〈…〉 for trifles? when wise men lay a broad and large foundation, we expect a 〈…〉 . If Christ be abased, we may be exalted; if he was apparel'd with 〈◊〉 flesh, we may be clothed with his Glory; that which keepeth hope alive, is the considerations of that ransom which Christ paid to reconcile us to God, that we might be capable of the highest fruits of Christ's Death, an assurance of his love, even eternal 〈◊〉 .

5. His Resurrection and Ascension, 1 Pet. 1.21. God hath raised him from the dead, and gave him glory, that your faith and hope might be in God. Christ confirmed his Mediatorship and herein he is a pattern to us; taken possession of Heaven in our 〈◊〉 and nature; he did in our nature rise from the dead, and ascend into Heaven, to give us a red and visible demonstration of a Resurrection, and a life to come; that we might look and long for it, whilst we follow him in obedience and sufferings; Christ is entered into his Glory, and shall we be kept out? Some saw him after he was risen, and some saw him ascending; we have certain testimony of it, that he is gone to Heaven before us; he that came to be an example of duty, is also a pattern of felicity.

6. H •• potent intercession. He is sat down on the right hand of Majesty, that he may apply his purchase, and bring us into possession of that happiness which he hath procured for us; We have a friend at God's Right-hand, who cannot satisfy himself to be there without us, John 17.24. Father, I will, that they whom thou hast given me, may be where I am, and may behold my glory. He is gone to Heaven, as our forerunner. Heb. 6.19.20. Which hope we have as an anchor of the Soul, both sure and steadfast, and which entre •• into that within him the veil, whither the forerunner is for us entered; even Jesus, made an high priest forever after the order of Melchizedek. Gone ashore, whither we seek to Land, Micah 2.13. The breaker is come up before them. He hath taken all impediments out of the way; and prepared a safe landing-place for us.

7. All our former experience of God; He hath ever born us good will, never discovered any backwardness to our good; he purposed it in Christ before the world was: sent his Son to die for us, before we were Born, or had a being in the world: called us when we were unworthy, warned us of our danger when we did not fear it, offered this happiness to us, when we had no thought of it; and left we should turn our backs upon it, followed us with an earnest and uncessant importunity, till we came to have anxious thoughts about it, till we began to make it our business to seek after it; by the secret drawings of his spirit, inclined us to choose him for our portion; how many contradictions and strugglings of heart were there, ere we were brought to this, ever since he hath been tender of us in the whole conduct of his providence, afflicted us when we needed it, delivered us when we were ready to sink; he pardoned our failings; visited us in ordinances, supported us in troubles, helped us in Temptations, and is still mindful of us at every turn, as if he would not lose our hearts; and shall we not hope in him to the last? Hath he forgotten to be gracious? As they said, Judge. 13.23. If the Lord were pleased to kill us, he would not have received a burnt-offering and a meat offering at our hand, neither would he have shown us these things. So if God had no mind to save us, he would not use such methods of grace about us.

8. The greatness of the Gospel Covenant: For that allayeth a great many fears, to remember that we are to interpret our qualification according to the Covenant of Grace, and the sweet terms thereof; and though there be many failings, we may be accepted with the Lord, who will not impute to his people their frailties and sins of infirmity; not perfection, but sincerity, is our claim; we have indeed a faith too weak, and mingled with doubtings, too little love to God, and self-love too prevalent: Our desires of grace too cold, our thoughts often distracted; but yet where the heart is set to seek the Lord, he will accept us, and our infirmities shall be forgiven us for Christ's sake, When he justifieth, who shall condemn ? Rom. 8.23. He will answer for the imperfection of our holy things; every sin is not a sign of death, some are consistent with a state of grace, and hopes of glory; there are some sins which everyone that truly repenteth, ceaseth to commit them, Prov. 28.13. He that covereth his sins, shall not prosper: but whoso confesseth and forsaketh them shall have mercy. There are other sins, which they that repent do hate, but they too frequently return, Rom. 7.15. What I hate, that do I. As the imperfection of our graces, many vain thoughts and inordinate passions, too much deadness and coldness in holy duties, these are forgiven, and consist with life; these are causes of childlike humiliation, but not of judging ourselves ungodly, or cast out of the Favor of God.

2. To breed earnestness, and this desirous expectation.

1. Think often of the sinfulness and misery of the present evil world : Even the better p • rt of it, that which is incident to the people of God, which are to be considered either singly or collectively: Singly ; Each Saint and Servant of God findeth enough to drive him off from the world, and to make him long for Heaven, a great deal of sin to make him long for his perfect estate. Here in many things we offend, all of us, and the best of us, Jam. 3.2. But above, there are the spirits of just men made perfect. A great deal of misery, unless we are in love with distress, and prefer vanity and vexation of spirit before our rest and quiet repose; why should we not desire to be at home with the Lord, which is much better for us? Phil. 1.23. We had been more in danger to forget Heaven, if all things had suited to our desires, and our way had been strowed with worldly flowers and delights; but God hath more wisely ordered it, that our temptation to abide here, should not be too strong; or when the world appears to us in too tempting a garb and posture, a valley of tears and snares, a world full of sins, crosses, and pains, should make us look out after a better estate. Consider them collectively, as a Church, here 'tis quite different from what it will be hereafter: Alas! how often is it like a ship in the hands of a foolish guide, who knoweth not the right art of steering; spotted with calumnies of adversaries, or the stains and scandals of its own children, sometimes rent and torn with sad divisions, every Party impaling and inclosing the common salvation, and confining it to their own bounds, unchristianing and unministring all the rest, and many times in the pursuit of these contentious unmanning themselves, while they seek to bear down all that stand in their way; though 'tis better to dwell in the Courts of the Lord, than in the terms of wickedness, yet truly a tender spirit will groan under these disorders, and long to come to the great council of souls, to the spirits of just men made perfect, who with perfect Harmony are landing and praising God for evermore.

2. Remove impediments ; Which are, sensuality, and addictedness to worldly things; some seek all their delights and happiness in the things of this world, and so set more by earth than Heaven, and will do more for it. Certainly when we fall into the snare of worldly hopes, and are laying designs for greatness here, 'tis a troublesome interruption to think of a remove, and their great change cometh upon them unawares, unthought of, and unlooked for; Luke 21.34. Take heed to yourselves, lest at any time your hearts be over-charged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares. See also Luke 12.17, 18, 19, 20. And he thought within himself, saying, What shall I do, because I have no room to bestow all my fruits and goods? and he said, This I will do, I will pull down my barns, and build bigger; and say to my soul, Thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry; but God said unto him, This night thy soul shall be required of thee. Psal. 146.4. His breath goeth forth, he returneth to his earth, in that very day his thoughts perish. Certainly the cares and pleasures of this world, steal away the heart from the life to come; worldly delights make us unwilling to remove.

3. Meditate often on the worth of this blessedness, Col. 3.1. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Are you unwilling to come to God, the object of your everlasting joy and love? to Christ your blessed Redeemer and Savior, who hath done so much for you, to bring you home to himself? To the innumerable company of Saints and holy Angels, and those peaceful Regions that are above? Surely if you hold your eye open upon the mark, you will press on with the more diligence. Phil. 3.14.

4. The more earnestly you look for these things, the more doth heaven come to you, before you come to it, Phil. 3.20. but our conversation is in heaven ; living for heaven, or upon heaven here, by earnest hope, the joy of the Lord entereth into you, Rom. 15.13. Now the God of hope fill you with all joy, in believing ; the more our hearts are exalted to look after it; but usually we are taken up with toys and trifles.

3. USE. Have we this hope? You may be contented with a presumptuous conceit, or idle expectation, and call it hope; 'tis not a slight thinking of heaven; no, but a certain and desired expectation of the promised blessedness, according to the terms of the New Covenant; the true hope is neither groundless nor fruitless.

1. A groundless hope, is a false hope, which buildeth on false promises; you cannot render 〈 in non-Latin alphabet 〉 or an account of it, 2 Pet. 3.5. as David asked the reason of his doubts, so we of our hopes, Psal. 42.15. hope thou in God ; they think if they have confidence, though without holiness, they shall see God; they hope to be saved without regeneration, and so hope for that which God never promised; think to be saved, while unsanctified; these build on false evidences; Jam. 1.21. build on the sand, Matth. 7.24. build on false experiences, God's patience, the blessings of this life, deliverance only; their cry from eminent danger. Psal. 78.38. vanishing tastes, Heb. 4.5.

2. 'It is not fruitless.

4. USE, Is direction in the Lord Supper ; this duty was appointed to raise and confirm our hope, for 'tis a seal of the Covenant, and the principal Covenant; blessing is eternal life. Three things are considerable, The acting of hope, The receiving new pledges of God's love, The binding ourselves to pursue everlasting life.

1. The acting of hope. We come to take Christ and all his benefits, which are Pardon and Life. He is drinking new wine in his Fathers kingdom, Matth. 26.29. We come to think of the happiness of the blessed; some are gotten to heaven already; we are of the same family, Eph. 3.15. of whom the whole family of heaven and earth is named. 'It is but one household; some live in the upper, some in the lower room; those on earth are of the same society and community with them in heaven. Heb. 12.23. To the general Assembly, and the Church of the first born, which are written in heaven. They have gotten the start of us, and are made perfect before us, that we may follow after; we are reconciled to the same God, by the same Christ, Col. 1.20. we expect our portion from the bounty of the same Father; Luke 12.32. He that hath been so good to that part of the family which is now in heaven, will he not be as good to the other part also, that remain here upon earth? Therefore, they that are working out their salvation with fear and trembling, may, and should encourage themselves, and look upon this felicity, as prepared for them, though not enjoyed by them, and will one day be their portion, as well as of those others who have passed the pikes, and are now triumphing with God. The Apostle telleth us, 1 Cor. 11.26. As often as ye eat this bread, and drink this cup, ye show forth the Lord's death, till he come ; and he cometh to bring us up to those blessed mansions which are in his Fathers house; when we show forth the Lord's death, we are to think of those that are in our fathers house, John 14.3. I will come again, and receive you to myself, that where I am, there you may be also. To keep a foot this promise in the Church, and to keep it alive in our hearts, we come to the Lord's Table.

2. Our business is to receive new pledges of God's fatherly love, and our blessed inheritance, which are represented under a double notion; as an earnest to show how sure; as first-fruits, to show how good.

1. Earnest. Hope is not built upon promises alone, but we have earnest also; The promise is given us in the word, the earnest is given in our hearts, 2 Cor. 1.22. though God be truth itself, and promiseth nothing but what he meaneth to perform, yet he will give us earnest of his promises; the outward pledges are the elements; The inward pledge is the earnest of the spirit; his comfort and graces are a part of the promised felicity; he would not weary and burden us altogether with expectation, but giveth us somewhat in hand, light, life, grace, joy, peace; one dram of these, is more precious than all the world, yet these are but an earnest; this is the confirmation that we have in the midst of our doubts and fears, they expect the full sum.

2. First-fruits. We come to get a taste of these things, to deaden our taste of other things, which would divert us from these hopes, which are vain delights of the flesh; 1 Pet. 1.13. bodily pleasures are put out of relish by these choice and chaste delights. These are our songs in the house of our pilgrimage.

3. To bind ourselves to the more earnest pursuit of these hopes ; our journey is not ended, nor our warfare and conflicts: Therefore here we bind ourselves to continue our race, and finish the good fight of faith; as the Israelites in their first, passover had their loins girt, and their slaves in their hands, as resolving on a journey to Canaan, the land of rest; so we profess ourselves strangers and pilgrims, let us therefore resolve on our journey towards heaven, and bind ourselves to the performance of it.

SERMON XXXIII.

I N this Verse the former Doctrine is improved to the main End of this Discourse, which is to persuade to a patient waiting for Glory to come, in the midst of the sufferings and troubles of this life: The Apostle goeth to work by way of Supposition and Inference.

• 1. The supposition, If we hope for that we see not.
• 2. The inference thence deduced, then do we with patience wait for it.

From the first observe, That hope is conversant about what we see not.

Hope may be taken for a natural affection, or for a spiritual grace ; the one will help to explain the other.

1. The object of Hope as it is a natural affection : 'It is a good, future, possible, and hard to be obtained. First, A good it must be, for hope is one of the affections of prosecution, not aversation; man hath an irascible and concupiscible faculty, called by the Apostle passions and lusts; a desiring or eschewing faculty; the one is conversant about good, the other about evil; for evil is not hoped for, but feared; herein the affections and the grace agree; they both aim at good, but the object of the Christian hope is summum bonum, the best and chiefest good, which is the Vision and Fruition of God, in comparison of which all the good things of the earth are but trifles, and poor inconsiderable vanities. 2. A good future ; For when anything is possessed, it ceaseth to be hoped for; when the thing desired is seen and enjoyed, hope hath no more to do, herein also the two hopes agree; the object of Christian hope is something future, not yet received or enjoyed; in this lower world our God is unseen, our blessedness is yet to come, and lieth in another world, which we cannot come at, till we shoot the gulf of death: Therefore the Christian hope needeth to be more strong and fixed. 3. 'It is possible; For the serious and regular desires of nature can never be carried to that which is impossible; a man may wish for Mountains of Gold, and please his fancy with Chymera's of strange things, but his reason and will is only affected with things feisible, and such as probably may be obtained, and lie within his grasp and reach; the industrious hope is only of things possible. 4. 'It is not only possible, but difficult, not to be procured without some industry and labor; for things easy to be compassed, are as if they were already enjoyed: These two last qualifications of the object of hope, show, that 'tis a middle thing between despair and presumption; despair only looketh at the difficulty, and leaveth out the possibility, and so taketh off all endeavors; as Paul's companions, (Acts 27.20. When all hope they should be saved was taken away ) ceased striving, and let the ship go whither it would. Men will not labor for that which they despair to obtain; it holdeth good in spirituals; when men despair of mending their condition, they give over all care about it; as those wretches, Jer. 18.12. And they said, there is no hope, but we will walk after our own devices, and and we will everyone do the imagination of his evil heart. We have a saying, Past cure, past care. On the other side, presumption never considereth the difficulty, but only pleaseth its self with a loose and slight reflection upon the possibility; and therefore do unreasonably imagine to obtain their end without setting themselves to use the means, or bestowing that cost and pains by which all worldly good is obtained. now presumption is most incident to young men who are not acquainted with the world, and promise themselves great things, without considering what may be said to the contrary, or what is needful to obtain them; difficulty there is in every business; if only considered, it breedeth despair; if overlooked, it breedeth presumption; but hope between both apprehendeth such difficulty as calleth for diligence, and such possibility as every cross accident may not make us give over the attempt: It holdeth good in Religion; the difficulties must be sufficiently understood, for Christ will have us sit down and count the charges, and yet not so regarded as to discourage us in our duty; we must stand all hardships as good Soldiers of Jesus Christ, and press towards the mark of our high calling in Jesus Christ, whatever it costs us.

2. As 'tis a spiritual grace. There the object of hope is some good, future and unseen. But other qualifications are necessary beyond these already mentioned.

1. It must be something promised by God. 2. Believed by us, before we can hope for it.

1. Such future things as God hath promised to bestow upon us. These are the matter and object of our faith and hope; the promise giveth us notice, and the promise giveth us assurance. First, Notice : We can have no other certain knowledge of their futurity, but by God's promise; the light of nature or reason, giveth a shrewd guess at a future estate, but the certain knowledge we have by God's Word; there life and immortality is brought to light, 2 Tim. 1.10. He brought life and immortality to light through the Gospel. There we have the clear prospect of it; the Heathen had nothing but the light of nature to guide them, spake doubtfully of a future estate; like men travelling on the hills, and see the spire of a steeple at a distance, sometimes they have a sight of it, and presently they lose it, and so cannot certainly tell whether they saw it, yea or no; but all is clear, full and open in God's promise. 2. Certainty and assurance; for it conveyeth a right to us upon certain terms; for he that believeth on the Son of God hath everlasting life, John 3.36. Hath it in the offer and promise of God, if he will fulfil the condition required; not only shall have it at the close of their days, but they have the grant already; and therefore wait for 〈◊〉 •• uition; as we are fulfilling the conditions, we gain more security and confidence that we shall have it, 1 Tim. 6.12. Fight the good fight of faith, lay hold on eternal life. V. 19. Laying up in store for themselves a good foundation, that they may lay hold on eternal life. The meaning is, challenge it for theirs: In short, our expectation must be grounded on some promise, or else 'tis but a fancy and presumption.

2. The thing hoped for must be believed by us ; For there can be no expectation of things not seen, till there be faith, which is the evidence of things not seen, Heb. 11.1. First, There is a firm assent by faith; we are as confident in some measure of those things, as if we saw them with our eyes, or as we are of those things which we daily see; then after this assent, there followeth earnest expectation; For hope maketh the assent practical▪ Though God promise never so much, yet if we believe him not, we expect nothing; therefore faith is necessary; look as to bodily sight, there needeth an object to be seen, and an eye by which we see; so in spiritual sight, the promise sets the object before us, Heb. 12.2. Looking unto Jesus ; and Heb. 6.18. lay held of the hope set before us ; But the eye is faith, which though it cannot give us sight, it giveth us foresight; we have heard of it, though yet we have not seen it, and see it by the eyes of the mind as it is contained in the promise of the everlasting God, though we do not, and cannot see it with the eyes of the body. Compare it with reason; By reason we apprehend more than we see, for we see effects in their causes, but that is but probable foresight, for many things intervene between the cause and the effect; by faith we foresee the blessing in the promise; by reason we see things beyond sense so far as natural probabilities will carry us; by faith we see things beyond reason so far as the promises of good invite us to a better hope.