Commentary on Romans

WHat doth this Text contain?

A Consolation taken from the, effects of the Spirit, raising up our vile bodies, unto a glorious life. It doth naturally arise from the former verse after this fashion. Our bodies when they be dead, and do lie and rot in the grave, they shall be quickened again at the last day by the power of Christ's spirit. The sum whereof is thus much: that howsoever death and corruption in the grave be things very terrible; yet for all that, this is no small comfort unto the faithful, that the same Spirit which at their death gives eternal life to them as concerning their souls, shall also at the length quicken their bodies, that the whole man may live, and be blessed forever.

Let us now come to expound the words, and tell us what is meant here by [Him,] and the [Spirit of him?]

By him is meant God the Father; from whom, because the holy Ghost proceedeth, therefore it is called his Spirit, or the Spirit of him.

What is meant here by Jesus, and the raising him up from the dead?

By Jesus is meant the body of Jesus, which being crucified and dead, was quickened again the third day: and this is called the raising up Jesus from the dead. A Synecdoche of the whole for a part.

What do ye learn from these words thus opened and declared?

WHat is the sum of this 12. verse?

That Christians must not live after the flesh, (but after the Spirit,) which though it be not expressed, yet it must be understood by the law of contraries.

By what argument is this exhortation pressed and urged upon us?

By four arguments: The first is taken from that which is equal and honest, verse 12. The second from danger, the third from profit, the fourth from the easiness of it, verse 13.

What is the argument taken from honesty?

It is this: Common honesty requireth that every man pay his debt: now all the faithful are debtors to the Spirit, and therefore we are all bound to pay this debt, by living after the Spirit.

What are we to learn generally from this exhortation?

Two things: First, that in good order of teaching, exhortation must follow doctrine; the reason is, first because exhortation pierceth deeper, and sticketh longer when it is built firmly upon the ground of some doctrine, even as doctrine becomes more lively, when there is an edge set upon it, by exhortation. Secondly, from hence we are generally taught, that it is a point of honesty and justice, to answer and satisfy our debts as it is written, Rom, 13, 8. Owe nothing to any man. Whervnto add the example of the widow, mentioned in 2. Kings, 4, 7. who being charged with many Children, yet sold her substance to pay her debt. See more touching this, upon the Dialogue, Rom. 13. 8.

What use is to be made of this point?

It reproves sundry sorts of people: First, such as borrow and never mean to pay, taking all to be their own, that once comes into their purse. Secondly, such as are of opinion that whatsoever is lent them is their own if they need it, neither are they bound to restore. Thirdly, such as will pay their debts, but they do it out of a love not to honesty, but to their own reputation. Fourth lie, such as wickedly defer payment to the hurt of their creditors, or wholly defiaude their creditors by unjust tricks. Fifthly, such as discharge their debt but doing it with an ill will, loving them the worse which have trusted them with their money: that proverb being often fulfilled in this case: When I lent I was a friend, but when I asked I was unkind. Sixthly, it rebukes Ministers which pay not the debt of teaching to their people, & the people that pay not their due and debt of maintenance to their teachers. Rom. 1, 14. I am a debtor to the Grecian. 1 Cor. 914. The Lord hath so ordained it, that they which preach the Gospel should live by the Gospel.

In what respects, or by what ways do the faithful become debtors to the Spirit?

The godly are debtors to the spirit three manner of ways; in respect of his benefits towards them past present, [ 1] and to come; the benefits past, are these six. First, the benefit of their creation, for in that all men at the first creation were made in the image of God, this must be ascribed to the work of the Spirit. Gen. 1. 26. This place proves that our creation is the work of the whole Trinity therefore of the Spirit. Secondly, their regeneration, in that of the children of wrath, they are become the children of God by faith. John. 1, 12. 13. & 3. 5. 6. Thirdly justification, in that they are set free from sin & eternal death, and accepted as fully righteous, by the imputation of Christ's righteousness to them. Fourthly calling, whereby they have been drawn unto the faith in Christ. Fifthly sanctification, whereby sin is mortified that they may live in newness of life. 1 Cor. 6. 11. Sixthly, all the graces and fruits [ 2] of the spirit. Gal. 5. 22. Secondly, the benefit present, is the spiritual consolation in all afflictions, together with the government and regiment of the spirit. John. 16, 7. Rom. [ 3] 8. 9. Thirdly, the benefits which we hereafter look for from the spirit, is first, daily increase of knowledge and all other gifts of the spirit. Secondly, corrob oration in grace unto death. 1 Pet. 5, 10. Thirdly, quickening of their souls at their death with eternal life. Rom. 8, 10. Fourthly, quickening of their dead bodies at the resurrection. Rom. 6. 11. Fifthly, the glorification both of body and soul eternally in heaven. These many and great benefits of the spirit, do therefore oblige and bind the faithful most straightly unto this debt, not to-live after the flesh but after the spirit, which doth so many and great things for us.

What is it, not to live after the flesh?

Not to live after the flesh signifies not to live after the motions of our corrupt nature, but to study to mortify them.

What, do we ow nothing to the flesh?

Yes, to our flesh (as it is our substance) we owe love and cherishing; but to the flesh as it doeth signify here sin and corruption, we owe nothing, but crucifying and mortifying of it; for it strives against the spirit, it rebels against the law of our mind, it leads us captive to sin, it causes us to do the evil we would not do, and to leave undone the good we would do; it is an enemy or rather enmity against God, it cannot please God.

What is it to live after the spirit?

To strive, take thought, and endeavor to do according to those motions which are stirred up by the spirit; (to wit,) such thoughts and motions as agree with the word of the law and Gospel, and such motions we are bound to follow, for it is our debt: whereas a carnal man will repel such motions as accord with the word, but a spiritual man will entertain them.

Shew us now what we are to learn from this sentence?

This one thing, that a godly and a righteous life is a debt which is due from us to God; the reason hereof is threefold. First, we are God's creatures, therefore we are bound to serve him by the law and right of creation. Secondly, we are redeemed and bought with the price of Christ's blood; therefore we do owe to him all obedience and service by right of purchase, 1 Cor. 6, 20. Thirdly, all the former benefits given us by the Spirit, do oblige and bind us to a godly life, by the right of common honesty, which binds us unto our benefactor.

What use and profit are we to make of this point of doctrine?

First, if living godly all our life long be a debt, then it cannot be that our works should merit with God; for that which is a debt cannot be a merit, no man merits (not thanks) to pay what he oweth. Secondly, this overthrows the works of supererogation, which if they beo works of the Spirit, then we ow them of duty; and if they be not such works, then ought they not to be done. Thirdly, hence we learn, that the doing of good works, or the leading of a godly life is a thing necessary, though not as a meritorious cause of salvation, yet as a duty which we are bound to pay, as a debt to the spirit our benefactor. Lastly, all that live after the spirit, will be obedient to the word of God; & the more obedient we are to the word of God, the more we live after the spirit: for the spirit & the word are coupled together by firm connection. The word is understood and obeyed by sanctification of the spirit; and the holy Spirit persuadeth to that only which is consonant to the word.

WHat doth this scripture contain?

Newe reasons to enforce the sormer exhortation of living after the Spirit, and not after the flesh that is of leading a holy life; the reasons be three. The first is from the unprofitableness, or danger if we do live after the flesh, then we shall die. Secondly, from the profit which will follow, if we do live after the Spirit; then we shall live. The third is from the facility and easiness, because through the grace of the holy Spirit, it will be an easy thing to lead a godly life.

Now expound the words, and tell us what it is to live after the flesh?

To follow and obey the corrupt motions of our blind reason and perverse will. The danger hereof is death: now all men naturally abhor death, as a most fearful thing. Therefore as we would abhor such a miserable and horrible effect as death, we must be careful that we live not after the flesh, but that we obey the Spirit.

What death is that which is threatened to those that live after the flesh?

Not only the natural death which is common unto all, frō which even the godliest are not exempted, but must die at the last. Again, this death is so far from terrifying some of the godly, that it giveth them much joy and comfort, and is a thing most desired of them; and therefore these words are not to be understood of a corporal death alone, which is the dissolution of nature, but it may partly be understood of a natural death when it is inflicted upon the godly, as a judgment of some lust of the flesh, which they have too much followed. As it hapened to Moses, Aaron, Josiah, Eli, Numb. 27, 12, 13. Deut. 32, 49, 50, 51. 2. Kings. 23, 29. 1. Sam. 33, 34, & 4, 11, 18. Also the Prophet mentioned, 1. Kings, 13, 24. Yea sometimes the obeying some lust of the flesh, doth cost God's children dear from the hand of civil justice, as happened to some that perished in the wilderness, 1. Cor. 10, 5. and to sundry others daily amongst our selves, who come unto public and shameful death, for some work of the flesh which they have done, and yet no doubt are the faithful Children of God; as it did befall the Thief upon the Cross. But that death which is here chiefly to be meant, is eternal death, which is the casting out of the whole man, both body and soul from God's presence, to suffer Hell torments forever and ever.

But seeing they which are cast into Hell shall there live forever how is this called death?

First, as the blessedness of heaven is called life in scripture, because of all things life is most pleasant: so the miseries of hell are called death, because death of all things is very miserable & most shunned. Secondly, though the wicked do live in hell, yet because they are separated from God who is life, and because they so live, as that they are ever dying, therefore it is worthily called death.

The words being thus opened, now let us see what instructions will arise from hence?

The instructions are two, the former concerns the wicked, the latter the godly: for the former, the wicked are here admonished, that if they are obedient unto the flesh & live wickedly, doing what sin commands, they must die and perish forever, if they continue so, 1 Cor. 6. 9, 10. Gal. 5. 20, 21. Reve. 21. 8. the reason hereof is because the wisdom of the flesh is death, Rom. 8, 6. also because the wages of sin is death Rom. 6. 23.

What is the use of this instruction?

It affords an admonition to all such as do live in the service of any fleshly lust, to forsake it betimes and earnestly, as they do covet not to be destroyed perpetually; if this move not, yet let them forsake their evil course, least they shorten their natural life, and purchase to themselves a reproachful death, by being given over to some crime that shall deserve it.

What instruction may be given from hence to the godly?

This, that howsoever they are free from condemnation by faith in Christ, yet the meditation of eternal death is profitable for them: the reason here of is, because the godliest men have still some flesh and sin abiding in them, yea the most have more sin than grace. Heereof it follows that they are never free from blemishes and spiritual slothfulness, security, presumption and profaneness; against which, the consideration of hell pains is a good remedy; because the more God's fierce justice and wrath be thought upon and feared, the more careful men become to avoid the former and all other sins. The Papists do us wrong in charging us to wish men not to leave sin for fear of Hell fire.

What profit is to be made of this latter instruction?

First, it reproveth the godless, who do not think it needful often to think of Hell fire, or be afraid so to do, least it trouble them; better now to be feared with it, then hereafter to feel it. Secondly, it admonisheth all God's Children much and very earnestly to consider the estate of the damned, if they desire to live holily after the example of Paul, 2. Cor. 5, 9, 10. 2. Tim. 4, 1, 2. It is Chrysostom's counsel, that at banquets and feasts and public meetings, men should talk of hellish pains, that they may be awed, and avoid them.

Proceed now to the words, which contain the second reason, and tell us what is meant here by the deeds of the body, and what is it to mortify them?

By deeds of the body, we are to understand the same whichelse where are called the lusts of the flesh, the works of darkness, even all sinful motions and deeds which spring from the mind, and are executed by the body: and [ mortify ] signifies to suppress and keep them down by the power of the Spirit, that they do not flourish and reign in us, as a King to command and govern us.

What is meant here by Spirit?

The power and strength of the Holy-Ghost, abating and taking down the strength of sin, causing it by little and little to die in us.

How many ways doth the grace of the Spirit work towards the mortifying of sin?

Four ways: First, it doth detect and discover sinful thoughts and actions. Secondly, it stirs up a grief for them, and hatred of them. Thirdly, it kindles fervent prayer to get strength against them. Fourthly, it brings to mind sentences of the word, which are as a sword to cut down sin. Lastly it makes watchful against sin, to avoid all occasions of it, and to use all sanctified means against it.

What is here meant by life?

An happy, long, and prosperous life here, which is often granted to the godly, as a fruit of their godliness; but especially eternal life in heaven, which consists in the participation with Christ, of his bliss, glory, and dominion, Reu. 3, 21, 22.

Let us hear what instructions doth arise from the latter part of this Verse?

First, in the godly which are regenerate, there will always be found some deeds of the flesh, because their regeneration is imperfect.

What use of this instruct on?

It confutes such as challenge to themselves a feigned perfection.

What is the second instruction?

That the life of every godly person must be a continual mortification and repentance. They must always be offering violence to their sinful lusts, resisting them by the word, praying against them, avoiding all occasions of them, and using all other good means for the beating of them down, if ever they will live holy.

What use of this second instruction?

It sharply reproves the negligence of such Christians, as suffer their wicked lusts (as weeds in a garden, or ill humors in a body) for lack of mortifying & resistance.

What is the third instruction?

That sinful lusts are not to be mortified, otherwise then by the grace of the Spirit, without which it is impossible to subdue them, & by which it will be found very easy to tame them. The reason is, because the force of the Spirit, is stronger then the power of sin.

What use of this instruction?

It confutes such as affirm, that vices may be maistred by strength of free will, or by Philosophical virtues. Secondly, it humbles the godly, to consider that they can overcome no sin of themselves, without the aide of the Spirit. Thirdly, it admonisheth all men to seek for strength against sin at the hands of God's Spirit. Lastly, the Spirit useth our endeavors as a means of justification. He that made us without our selves, doth not save us without our selves.

What is the last Instruction?

To live after the Spirit, is the way to live happily here and forever, the reason is, God's ordinance and promise.

What is the use hereof?

To encorage all men to lead a godly life, without the which they shall never live a blessed life.

WHat is the scope and drifte of this present Text?

To confirm and prove the latter part of the former verse, namely, that they shall live eternally in glory, if they do mortifre the deeds of the body. This is proved by a reason drawn from the efficiene cause, to wit, from the right of sons after this sort: Sons are heirs of their fathers goods, even of eternal life in heaven, verse 17. but the beloeuing Romans, and all other the faithful which live holy, are the sons of God, verse 14, 16. therefore all such as lead a holy life, shall live forever with God.

But how doth the Apostle prove, that belesuers which endeavor to mortify their sins and live holily, are God's sons?

By three arguments: First, because they are led by the Spirit: Secondly, because they call upon God, as upon a Father, verse 15. Thirdly, because the Spirit of God, and their own sanctified conscience do so witness unto them; and in the mouth of two or three witnesses every word is confirmed.

Now show us what is the sum of this 14. verse?

It is this: Such as mortify the deeds of the body, they are the sons of God, because they are led by the Spirit of God, and therefore shall live forever.

Let us now come to interpret the words, and tell us here what is meant by the spirit?

The operation and work of the Spirit is here called the Spirit, by a Metonymy of the cause for the effect.

What is it to be [Led by the Spirit?]

It is a word borrowed from the blind that cannot see their way, but must have one to lead them: or from the lame that cannot go, but must have one to help them: or from Infants and young children, which can very hardly go without another to lead them.

What are we to gather from hence?

It doth warn all God's children, of their natural weakness, and extreme misery: First, in that we are blind, having no light in our sclues, as it is written, The Natural man perceiveth not the things of God, 1 Cor. 2, 14. Secondly, it appears in this; that being regenerate, yet we have no more knowledge then that we receive from God's spirit teaching us: This made the Prophet to cry, O Lord open mine eyes, or, O Lord give me understanding, Psal. 119, 18. Thirdly in this, that regenerate men still are like Babes, which have continual need of the government of the Spirit, to lead them the way unto God's Kingdom.

To what purpose serveth the knowledge of this our misery and weakness?

First, to the humbling and to the taking down of our proud hearts, from ascribing anything to our own wit or strength in the matter of pleasing God. Secondly, to provoke the godly unto earnest prayer, that they may have the conduct and leading of the Spirit, which is so needful for them, as without the which, they can never be able to see one step in their way, or to set one foot forward, no more then blind men or little Children.

But tell us now distinctly by what ways and means doth the Spirit lead the godly?

Not by a general motion, such as all Creatures in heaven and earth are moved by, nor yet by any violent impulsion against our wills, as if we were stocks and logs, but by an especial grace effectually stirring and persuading them to such things as they being already renewed willingly desire to do.

What things doth this especial grace work in them, when it stirs them up to things desired of them, and pleasing to God?

Three things: First, is information or instruction outwardly given by the word, concerning things agreeable to God's will. Secondly, an illumination from the Spirit, to see and know such instructions to be from God himself, Thirdly, inclination and bowing of the will voluntarily to will, and readily to obey such divine instructions. For as the Spirit doth not enlighten us, but by the word expounded and opened: so it is in vain to know what we should do by the light of the Spirit and word, unless will and strength be given us to do it. And it were not enough to have will and strength given us to do it, if we want knowledge of that which we are to do. Therefore unto leading, these three things be necessary, first, to be instructed by the word, secondly, to be enlightened by the Spirit in our minds, and thirdly to be mightily strengthened in our wills and affections, that we will well effect what we do soundly affect.

What profit are we to make of those things unto our selves?

First, it showeth how wretched we are so long as we live in ignorance, and are obstinate in sin, because such are not led by the Spirit, but are tossed up and down by the impulsion of their damnable lusts Secondly, it shows the conduct & leading of the Spirit to be not enforced, but free and full of pleasure and delight.

Thirdly, it confutes the Papists, which teach the government of the Spirit to be contrary to the liberty and freedom of our will; because though it be directed and led by the Spirit, yet it doth still retain it own nature, both willingly willing that which is good, and in it self being flexible and apt to will that which is contrary unto good, were it not for the conduction of the Spirit carrying us the right way.

Now tell us who be the sons of God that are here spoken of?

Not sons by nature as Christ is, nor by Creation as Angels, be, but sons by grace and Adoption. These may be considered two ways: either according to predestination or God's eternal purpose, in which respect the elect before their new birth are termed the Children of God, John. 12, 52. or else according to their present estate, being effectually called unto Christ, and are actually adopted: and thus our text speaketh of the sons of God.

What are we now to learn by this, that God's sons are said to be led by the spirit of God?

First of all, that this is an undoubted and infallible mark of the son of God, to be led by the Spirit of God, in such manner as is before declared: even as the sons of Satan are known by this, that they are led by the flesh, following and obeying their own corrupt hearts, and doing the will of the Devil their father, John, 8, 44. so God's sons are discerned hereby, that they strive to be obedient to the Spirit and word of God their heavenly Father, being much grieved and humbled when they slip and leave the direction of the Holy-Ghost, being very heedful and wary for afterward.

Shew us how the leading of the flesh may be known from the leading of the Spirit?

First, the Spirit moves Christians to be holy and just in their counsels and meditations, heavenly and divine; and carrieth them to things unpleasant and quite contrary to the flesh, yet such as be acceptable to God: but it is quite otherwise with the flesh, which moveth men to things which are unrighteous and wicked, earthly, vain and hateful to God. Secondly, it is known by those fruits of the Spirit and flesh, mentioned in Gala. 5, 19. 20. &c.

What other thing are we to learn out of this verse?

A new and forcible reason, to stir the regenerate to live holily, because they are the sons and adopted children of God; and therefore must be holy as their heavenly Father is holy: also because God hath vouchsafed them his Sons Spirit to be their leader, which is a worthy privilege; for the world cannot receive this Spirit, as Christ saith, John 14. 24.

WHat doth this text contain?

The second reason to prove believers to be the Sons of God; which is, invocation or calling upon God by prayer with childlike confidence, as upon a most loving and most merciful Father. This argument is drawn from an adioynt or property of the Son of God; for all they and none other then they, can call upon God with a filial and childlike trust and confidence. Moreover whereas Paul had said of all the Sons of God, that they are led by the Spirit of God: now he declareth what Spirit that is wherewith they are led and governed, to wit, the spirit of adoption, which is here set forth by the contrary, to wit, by the spirit of bondage and fear: and also by the effects; to wit, fervency and earnestness in prayer, whereby we cry Abba Father.

Collect now the sum of this verse, & tell us of what parts it doth consist?

The sum is this, that all true believers they are the Sons of God, seeing they can call upon God, as their loving Father, and are governed by his Spirit, not of trembling but of adoptiō. The parts of this text be two; the first is a property of God's Sons (to wit) faithful and fervent prayer. The second is the cause of this prayer; to wit, the spirit of adoption.

Come we now to interpret the words, and tell us what is meant by receiving [ye have received?]

Effectually to feel the grace and operation of the holy Spirit: in this sense we are said to receive the word and the spirit, when they become effectual in our hearts. And on the other side, they are said not to receive the spirit, in whom the virtue and efficacy of the spirit, doth not utter it self. John 14. 24. The world cannot receive the Spirit.

What is signified by bondage and fear?

〈◊〉 fear or such fear and trembling as useth to be in bondmen or slaves, which fear the whip or punishment, and for the only dread thereof, they forbear evil.

What is meant by adoption?

An action of God, an adopting and taking them to be sons by savor, which are none by nature.

What are we to understand by the Spirit?

The third person in the Trinity, even the Holy Ghost, which before was called the Spirit of God and of Christ. Note this, that although the Apostle maketh here mention of the Spirit of fear and of adoption, yet the holy Spirit of God is but one; but this one spirit hath sundry effects and workings, even in the self same persons, as appeareth in the example of these believing Romans: in whom the spirit of God first of all brought forth fear: their conscience trembling like bond-men before their Lord and Judge; and afterwards adoption and liberty: so as they could speak and pray to God, as children to a most kind Father. Whereof we are admonished by this particle [again] ye have not received [again;] giving to wit that before they were converted, the spirit engendered fear and much dread in them: but now they were converted, they had received another effect of the spirit, to wit; liberty and boldness by the assurance of their adoption. The mark which the Apostle aims at in all this, is to move the godly not only to do the will of God and please him; but to do it willingly and readily, being made his Sons by adoption, and free from all fear and bondage, they were delivered from the hands of their enemies, to serve God in true righteousness and holiness without fear. Luke 2.

The meaning of the Apostle being thus explained, let us hear what instructions arise from hence?

First of all, we learn by what steps and degrees the Spirit of God proceeds in the converting of elect sinners; the steppes or degrees are two: the first whereof is, servile fear and trembling: the second is the adoption of sons, accompanied with much liberty and holy boldness. The true causes and grounds of this proceeding of the spirit, in the conversion of a sinner, be these three. First, that all God's elect thorough the corruption of nature, are the children of wrath in order of 〈◊〉 , before they are the children of God by adoption and grace. Rom. 5, 6, 7, 8. The second ground and reason is, that the elect become fit to enter into the estate of adoption and grace; by seeing, feeling, & fearing the misery of their former estate by nature. The third ground is the ordinance and will of God so appointing, that the elect should have their conscience bruised and humbled by fear, before they be set at liberty by grace. Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Mark 1. 9. 10. Isaiah 61. 1.

But by what means and instrument, is this servile fear wrought in the hearts and consciences of the elect?

By the law of God, which as it was given in Mount Sinai in a terrible manner, by lightning, thundering, fire, &c. So the proper effect of it in men's consciences, is no other but terror and dread, fear and trembling: therefore the ministration of the law is termed by the Apostle, the ministry of death and condemnation; because it begets the fear and sense of these things, being revealed in the law to men's conscience in a lively manner. Example hereof we have in Felix, who trembled when Paul preached the law unto him. Acts 23. 25. Secondly, of Paul himself, who was filled with deadly fear in his heart, by the knowledge of the law. Rom. 7. 9 10.

When the Spirit doth by the law work fear in the harts of the elect, by what way doth he it?

By means of a practicke sillogisme after this sorre: Every trāsgresfor of God's law is accursed, being guilty of eternal torments in hell: this proposition is God's own voice. Deut. 27, 26. Gala. 3, 10. But I am a transgresfor of God's law, saith the elect sinner: this is the voice of every man's own conscience, conuicting him of the breach of the law sundry ways. Now the conclusion follows necessarily. Therefore I am a most accursed & wretched man, worthy of eternal damnation in hell fire. This conclusion is the work of the holy Spirit, causing every elect sinner, to apply unto himself the most horrible threatenings of the law, whereupon there ariseth in the conscience great fear, horror, and astonishment: for which there is no salve in the law, which is able to kill, but not to make alive.

But are all the elect partakers of this fear, before their connersion, and all in a like degree?

All the elect which come to years and discretion are not converted without this fear, but all have not a like portion of it: for God dispenseth the measure of this fear as it pleaseth him, to some more, to some less: it faring with men in their new birth, as with men in their natural birth, where some are borne more easily, some with more pain: as some sores are let out with the pricking of a pin, and some need much launching.

Tell us what profit and use we are to make of this doctrine, touching the degrees that are used in the converting of elect sinners?

First, we are taught how miserable we are by nature, we being the children of God's wrath and condemnation, living always as bondmen in fear of his punishment, Eph. 2, 1, 2, 3. Secondly, we are taught how needful it is to have God's Law soundly opened and applied unto us, seeing we have not the Spirit of adoption, till we have the Spirit of fear, and this is gotten by the ministry of the Law.

Thirdly, we are warned what duties men are to do upon the hearing and reading the Law, that they may further their own conversion, which be these: First, by the Law, to get distinct and sound knowledge of sin, Rom. 3, and 7, 7. Secondly, rightly to understand what that curse is, which the Law threateneth unto sin & sinners. Thirdly, a diligent search and examination of our selves, whether we be not guilty of these very sins, against which the law denounceth the wrath and curse of God. Fourthly, Legal faith, believing that we are breakers of the Law, and do deserve the curse of the Law. Lastly, upon the application of the Law to our selves, to labor and work our own hearts, to get them humbled and broken with fear and terror of God's judgments. For then, and not before, the heart is made meet to receive the Spirit of Adoption. Here are reproved such as gather too much hope from the Gospel, ere the Law have duly feared and taken them down with grief & shame.

Is there any other use to be made of this former point?

Yea, these three: First, they that had never any portion of this Legal fear, have just reason to fear & mistrust their own conversion. Secondly, if any be under this discipline of the law (having their conscience feared and troubled with the consideration of the condemnation due to their sins) let them not be much discouraged, for they are in a good way to true conversion. Lastly, let such as have the spirit of fear, not rest there, but pass on till they have the Spirit of Adoption, least it fare with them as it fared with Esau, Cain, and Judas.

What is the next degree of a Christians conversion?

To receive the Spirit of Adoption.

What are we consider in this third degree?

These three things: First, of Adoption what it is. Secondly, what is the Spirit of Adoption, and thirdly, what it is to receive the Spirit.

What is Adoption, and how may it be declared?

Adoption is the making one actually a son by grace, which is no son by nature, Ephe. 2, 3. Gal. 4, 4, 5. For this word (Adoption,) is borrowed from the custom of men, who being Childlesse do adopt and take to them of favor the child of another to be their son. This benefit of Adoption, may be declared many ways: First, by the person of him who adopteth, to wit; God, who having a natural Son, yet wanting sons in our kind, hath Adopted men & women to be his Children; which is not the wont among men, but quite contrary. Secondly, by the persons of us who are Adopted, being both beggarly, and void of all goodness, being also his enemies, full of all unrighteousness, Rom. 5, 6, 7, 8. Thirdly, by the dignity of the thing, it being a matter of wondrous excellency to have such a son-ship, more a thousand times then to be the son of a most mighty Prince. Fourthly, by the manifold and exceeding benefits which comes by Adoption, namely, to be heir of the world and of Heaven. Lastly, by the duty of adopted ones, being briefly touched in Malachi, 1, 6. and more largely in 1. Pet. 1, 14, 15.

What is meant by the Spirit of Adoption?

A special grace of the Spirit, certifying our Adoption unto us. A grace which flows from Adoption, and is proper to Adopted ones, serving to witness their Adoption, and therefore fitly called the Spirit of Adoption.

What be the two effects and fruits of the spirit mentioned in this Text?

The first is, to seal or assure in the hearts of the elect children of God, the witness of their adoption by Christ: hence it is called the Spirit of Adoption, and in the same sense also it is termed the earnest of our inheritance, Ephes. 1, 14. The second is, to open their mouths with childlike confidence and godly fervency, to pray unto God, as to a most loving father. Hence it is called by the Prophet Zacharias, the Spirit of Grace and of prayer, Zach. 12, 10.

How do the elect receive the spirit of Adoption?

By the Ministry and preaching of the Gospel, as the Spirit of fear and bondage, is given by the preaching of the Law. Hence the Gospel preached, is called the Ministry of life, of righteousness, and of the Spirit, because through the Ministry of the Gospel, the Spirit is effectual to quicken the dead hearts of the elect, thorough Faith in Christ, thereby to be made righteous before God, and to become his sons, and heirs of eternal life. This is proved by the word of the Apostle, Gal. 3. 2. This would I know, received ye the spirit by the works of the Law, or by hearing Faith preached, that is, by hearing the Doctrine of the Law, or by the doctrine of Christ apprehended by Faith?

But how and after what sort doth God work in the Gospel, when by it he will work in his Children the Spirit of Adoption?

The Spirit of Adoption is received into the harts of the elect by these degrees, or several works of grace. First, after the Conscience is humbled and terrified by the Law, being brought to see and feel an extreme need of Christ crucified, there is engendered an earnest desire and longing after him and his merits, such as is in hungry men after meat, and thirsty men after drink, or wearied men after rest, or in the sick after health. Secondly, this desire is accompanied with an unfeigned confession of particular sins, so far as be known to us, and hearty bewailing of the deep misery due unto them. Thirdly, there is wrought a persuasion, that all their sins how great and many soever, be pardonable, being far inferior to the infinite mercies of God, & merits of Christ. Fourthly, there follows an earnest and constant craving of the forgiveness of them all. Lastly, there cometh the gift of a lively faith, assuring the Conscience that all are forgiven, and they fully reconciled unto God, whence ariseth great peace and rest with liberty and freedom to the soul. And this faith in God's promise is the testimony of the Spirit, all which is shadowed out by the parable of the lost child, who felt a great need of his Fathers reconciliation, much desired it, confessed himself unworthy of it, despaired not to find it, earnestly begged it with persuasion of it.

This Spirit of Adoption which is here set as contrary to the Spirit of fear, doth it expel all fear where it is given?

It doth expel all servile fear (though not utterly) as it is written, Perfect love casts out fear, 1 John 4, 18. but it engendereth filial fear, as it is written, There is mercy with thee, that thou mayest be feared, Psal. 130, 4. The adopted children of God have then a mixed fear, as they are not wholly free from fear of hell fire; which serves them as a bridle and curb to awe them and restrain them from sin: yet they chiefly fear him, because they would not offend his infinite goodness. This fear is often commanded, and they are often exhorted unto it, & it hath many promises made to it in the word.

How may the children of God perceive that they are endowed with this spirit of Adoption?

Especially by that effect of calling upon God; for whereas the elect before they had this Spirit of adoption, were afraid of God, and did fly from him, as from a most terrible Judge, (example whereof, we have in Adam and Eve, after their fall. Gen. 3.) being now adopted by grace, the Spirit of God doth open their mouths to pray unto God as children unto a father, with holy boldness, Gal. 4, 5. The reason hereof is, because they being certain that their sins be forgiven them, and that God who was their enemy is reconciled, therefore they may freely speak unto him, aa one friend unto another, and God is as ready to hear them, as a father is to hear his own dear Child. Yea far more ready to hear, then his children are to ask, preventing their prayers oftentimes, and always granting them.

What use is to be made of this point?

First, it confuteth such as teach that we ought always to doubt of God's good will, and of our own adoption. Secondly, it comforteth such as have the gift and willingness to pray, because this is a certain note unto them that God is their Father.

Yet wicked men and hypocrites, also Idolatrous and superstitious men do pray.

True: yet God's children alone can in truth say, Abba father, and in their prayers cry to God. These two things, godly confidence and fervency, sever the prayers of God's children from all other, who call upon God, either for fashion sake, or for belly sake, & therefore coldly and without confidence.

But from whence doth arise this confidence and fervency, which the faithful exercise in their prayers?

There confidence doth spring first from the mercies of God, he being pacified towards them in his Son. Secondly, from the truth of God, promising to hear them for his Sons sake. Thirdly, from the merit of Christ's intercession, to whom the Father will deny nothing. Their fervency also doth arise first from a true and particular sight and sense of their own sins and miseries: and secondly, from the sound knowledge and meditation of the excellency of God's graces, which the more they are known and valued, are the more cagerly thirsted after and desired.

What may we gather from these things for our own good?

First, the godly are instructed in all their prayers to provoke themselves to earaest zeal and assiance, by thinking seriously upon the infinite mercies and promises of God; the mediation of Christ, and their own sins and miseries. Secondly, whensoever God's children pray without consideration of these things, they must needs pray uncomfortably and with weak confidence. Thirdly, from hence we may see that the prayers which be made to Saints, to the Virgin Mary, and to Angels, that they come not from the Spirit of adoption, which directs us to pray unto the Father: but from a spirit of error being indeed a doctrine of devils. Fourthly, because we have our adoption from Christ and his spirit: therefore no ungodly men, as Turks and Jews, can call upon God. Fifthly, seeing the godly are certain of God to be their Father: there fore they may be also certain of their adoption, and consequently of their salvation, because sons be heirs. The sons of this world cannot be so certain of their Father, as the faithful be of theirs. Sixthly, by the change of the person ( we have ) the Apostle would teach everyone to hope well of the adoption of other Christians, and to be assured of their own, having the testimony of the Spirit & of Christ, teaching them to call God, Father. Seventhly, the expressing of the name Father, both by the Hebrew and Greek words, teacheth that God is Father both of the Jews and Gentiles, which are indifferently partakers (through faith) of this adoption. Lastly, because Paul useth here this strange word (Abba) we cannot gather thence that the service of God should be in a strange tongue, as the Papists affirm directly against God's commandment. 1 Cor. 14. 19. But these strange words were by use and custom grown common and familiar, being thereby commonly understood, and easy to be understood: therefore it was that both Hebrew in the Greek, and the Greek in the Latin and English, be often kept in the natural sound untranslated.

WHat doth this text contain?

A new reason to prove the believing Romans, and all other the faithful to be the children of God. It is proved by a double testimony, one of God's Spirit, the other of our Spirit; and in the mouth of two witnesses, every word or matter is confirmed, Deut. 17, 6. But all believers have two firm undeceiueable witnesses of their adoption, the one without them, and the other within them: Therefore they may be and are certain of their adoption, that they indeed are God's children. The sum hereof is thus much, that the Holy Spirit which stirs up fervent prayer in the hearts of believers, doth bear witness with their own spirits, that they are adopted of God to be his sons and daughters.

Into what parts may we resolve the matter of this text?

Into two parts it may fitly be divided: to wit, into a case, and a resolution of that case. The case is this, how the children of Adam by nature, may be sure that they are the children of God by grace.

What do ye judge and esteem of this case?

That it is a case of all cases, of most worth and weight, a most excellent & important case, of greatest consequence and use. It is of great worth and excellency, because it tendeth to gain certainty of a thing which is of all other most precious: to wit, our adoption and Son-ship, even of our right to the kingdom of heaven, that most glorious inheritance. Also it is a case of importance and weight, because it doeth behooue and import men very much to know how they hold their earthly inheritance; it must needs then greatly concern God's children to have ready their euidēces of their heavenly inheritance. Again, it is a very heinous offense for any Christian to call God Father, and not to feel assuredly that he is his Child: but of custom and in hypocrisy, with his tongue only and not in truth; which is far more grievous and dangerous, then if one should counterfeit himself the son of an earthly king, which yet is a capital crime: and yet furthermore it is of great consequence and use, for it will stay and strengthen the heart in soul-temptation and conflict. Also it will quicken to a cheerful performance of duties: and lastly, it will nourish hope and patience in all afflictions. For one being persuaded of God's love, then follows ready service, confident prayer, and patient hope.

Now tell us from whence we are to fetch the full and firm resolution of this case?

From that witness which the holy Spirit doth bear to our Spirit, or from the witness of God's Spirit, and of our spirit. Read it either to our, or with our spirit, it cometh much to one effect, only this ods that it implieth but one witness, if we read it (our spirit) but importeth two, if it be read to spirit.

What is meant by the same Spirit, and what do ye call the witness of it?

By same spirit is meant the spirit of adoption, spoken of in the former verse, even the holy Spirit; it doth give testimony to God's Children, of their own adoption, and the witness of the Spirit is a motion of a soul resting steadily on the mercies of God thorough Christ, inspired and stirred up by the Spirit.

How and after what sort doth the holy spirit bear this witness to believers, that God is their Father?

These two ways ordinarily, (not by extraordinary revelation,) but first by that cry (mentioned before) stirred up in the hearts of the faithful by the Spirit, which moving them effectually to call God their Father with filial and childlike trust in his goodness, hereby they are assured of their adoption. None can say, Jesus is the Lord, but by the Spirit of God, 1. Cor. 12, 6. Likewise none can truly call God his Father, but by the motion of the spirit of Adoption. Whosoever therefore in their Prayers, can call God their Father in truth, they may thereby be persuaded that he is so, seeing the Spirit of adoption is peculiar to God's sons, as in verse 14. we have learned. Thus Chrysostom expounds & declares this witness, of the cry of the heart engendered by God's Spirit. Secondly, the Spirit beareth witness by a practic Syllogism, or reason, framed thus: Every believer is the Child of God, and shall be saved. This is the sum of the Gospel: But I am a believer, this is the work of the Spirit, making every faithful person to know and feel this in himself, 2 Tim. 1, 12. 〈◊〉 Cor.2, 10. Therefore I am the Child of God, and shall be saved in heaven. This conclusion is the testimony of the Spirit, upon the former premises. Thus these two Servants of the Lord, Paroeus & Perkins, expound & declare this witness of the Spirit.

By what reasons can ye prove, that this witness of the holy Spirit cannot deceive us?

First, because it is the Spirit of truth, which cannot lie and deceive, John 14, 17. Titus 1, 2. Secondly, this holy Spirit searcheth all things, even the deep things of God, 1 Cor. 2, 10. Thirdly, he is Lord of all, & therefore worthy of credit and belief. If a man, or Angel, or Archangel, should preach unto us this adoption, we might doubt of it: but seeing the Spirit, who is Lord of all doth witness it, what place is there of doubting, saith Chrysostom?

But how may a godly Christian discern this witness of God's Spirit, from the delusion of Satan, and from the presumption of Hypocrites and wicked men?

By these ways: First, by the grounds & reasons of the witness, which are not man's own merit, or common graces, or outward blessings, but they be the truth, power, and mercy of God the Father; also the merits of Christ the Son, and the works and fruits of this Spirit of Adoption. These are such firm grounds, as cannot possibly fail him, who rests on them. Secondly, by the manner of the testimony, which is certain and firm, as an earnest or seal putting us out of doubt, settling the conscience in such quiet and sound tranquility, as far differeth from numbnesse and deadness of hypocrites, and of civil men. Thirdly, by the effects of this Testimony, as 1. Ardent prayer, 2. Sincere love of God and our Brethren for his sake, 3. Willing and constant obedience to Godward: unto which, we may join these six means following, as good helps to descry this difference. First, presumption is natural from our birth, but this testimony of the Spirit is supernatural, and is not in us before the grace of conversion. Secondly, this Testimony ariseth from the use of holy means, as hearing, reading, Sacraments, &c. and is thereby confirmed; whereas presumption is from security, and not from the use of means, which presumptious persons neglect or contemn.

Thirdly, presumption is most confident, never doubting or making question of election or salvation. This Testimony of the Spirit, is much assaulted with doubts and fears, more or less, at one time or other, as in Job and David. Therefore he that saith I never doubted, I thank God I have always had a strong belief, he speaks from presumption. Fourthly, presumption is cuer joined with worldliness and profaneness: but this Testimony is never severed from a desire to live holily and righteously. Fifthly, presumption presumes of God's love, in the time of God's benefits only, but in aduersitity vanisheth. This testimony is constant and permanent, in adversity as well as in prosperity. Lastly, this testimony of the Spirit, cometh by the application of faith; also it thoroughly persuadeth, and giveth not only a bare Testimony, 1 Cor. 2, 12. Ephes. 1, 17, 18. 1. John 3, 24.

What is the second witness of our adoption?

God's Spirit is the first, and our Spirit is the second.

But seeing our hearts know not the mind of God, and they be deceiveable above measure, how can this be a meet witness?

Indeed our stony harts such as they are by nature are blind and deceitful: but our fleshy hearts which we have from grace are not so; for our hearts, as they are renewed by the Spirit of God, doth know the mind and good will of God towards us, and bears a sincere and infallible testimony of it unto us. For it is written, The Spirit of man which is in him, knows the things of man, 1 Cor, 2, 11. Also if our hearts do not condemn us, we have boldness towards God, 1 John 3, 21. But it were not possible that we should have boldness and confidence towards God, if the testimony which our hearts beareth us, were doubtful and wavering, and not certain and firm.

What is then meant here by our Spirit?

Not our soul, as it is a natural part of man, but our regenerate and sanctified conscience and affections. In which sense the word Spirit is used by Paul, 1 〈◊〉 . 14, 15. 1 〈◊〉 5, 23.

It was well therefore observed, of one certain learned and judicious Writer, that this Text saith not, that the Spirit beareth witness to our souls, but to our spirit.

Yet the Sanctification of our 〈◊〉 , is altogether very imperfect and weak, and therefore should rather cause us to doubt of our Adoption, then to certify and assure us of it?

The imperfections of our regeneration, doth and may make the witness of our spirit less strong and full, but no whit hindereth the certainty of it, which ariseth not so much from the measure, as from the truth of our sanctified desires and affections: even as a child may be said to walk and go certainly and truly as a man, though not so firmly and steadily: and a small piece of gold may be as pure as a greater, though not of such value: and an honest poor man may bear as true a witness, as an honest rich man, though he lack the credit of his wealth and purse.

Tell us now after what sort our Spirit and conscience renewed, doth bear this witness unto us?

By a kind of reasoning, framed in a regenerate mind, after this sort. They are without doubt the Children of God, who have such holy motions and affections, as are stirred up by the Spirit of adoption, and be proper to the godly which have that Spirit. This proposition though plain enough in it self, yet is proved by the 14. verse of this Chapter, in these words: As many as are led by the Spirit of God, they are the Sons of God. But (saith the regenerate man) I am truly endued with such motions and affections. This assumption is testified by the regenerate conscience, which is instead of a thousand witnesses, certifying every new borne child of God, what graces he hath received from the Spirit of God, according to that which is cited before. 1 Cor. 2. 11. Therefore (he inferreth) I am the child of God. This conclusion is the testimony of our spirit and renewed heart.

Tell us now particularly some of those motions and affections of a sanctified heart, whereby we may be assured that we are the Sons of God?

They be innumerable and very many, yet for order sake we may bring them into a few heads. As first they be such as concern either God's mercies in Christ. 2. or his Word, 3. or his Ministers, 4. or the Sabbaths and holy assemblies, 5. or Sacraments, 6. or works. 7, or his children, 8. or his religion, 9. or our sins, 10. or the joys of heaven, 11. or the pains of hell.

What be the affections of God's children touching the mercies of God in Christ?

Three, first to thirst and long after them in a true feeling of the need of them. Isaiah 55. 1. John 7. 37. Secondly, to prize them above all things in the world, which be most precious. Phil. 3. 8. Thirdly, to extol and praise them before others, that they may be drawn to the love of them. Psal. 103. 1. 2. 3. &c. Psal. 34. 3.

What be the affections of God's children towards the word, and Ministers of God?

Touching the word; first they delight in the law of God touching the inner man, and love his statutes. Psal. 119. 97. Rom. 7. 22. Secondly, in their judgment they approve it and esteem it above pearls. Thirdly, in their minds they mark and heed it well. Fourthly, in their hearts they believe it. Fifthly, in their memories they keep it and treasure it up. Sixthly, that with their ears they 〈◊〉 unto it with trembling and reverence. Seventhly, with their mouths they confess it and speak good of it. And lastly, that they submit their whole man to the obedience and practice of it, in all sincerity and constancy, Prov. 3. 13. 14. Psal. 119. 8. 9. 10. Mat. 7. 24. Also touching the Ministers, they acknowledge them and have them in singular love for their works sake. 1 Thess. 5. 12. 13. Secondly, they do readily submit themselves to be ruled by their wholesome instructions. Heb. 13. 17. Thirdly, they be thankful to them in ministering to them a cheerful sufficient maintenance. Gal. 6. 6. and 4. 15. Lastly, they help them with their earnest prayers. Rom. 15. 13. Colos. 4. 3. and otherwise as need and cause requireth. Acts 9. 25.

What be the affections of God's children towards the Sabaoth and holy assemblies?

Touching the Sabaoth, they be thus affected towards it; they call it their delight, they do not their own works, nor seek not their own will, nor speak a vain word on that day, Isaiah, 58, 13, 14. Secondly, they remember to keep it holy, Exod. 20, 8. Touching the holy assemblies, it is their geiefe to be kept from them by any urgent occasion, and when they come to them, they first look to their feet, Psal. 84, 1, 2. Eccle. 4, 17.

What be the affections of God's children towards the Sacraments? Also towards his works?

Touching the Sacraments, they reverently think of them, and willingly submit themselves to the use of thē, in respect that they are God's ordinance and the seals of grace. Rom. 4, 11. And touching the Lord's supper, they will never receive it without due examination of themselves, because of Christ's commandment, and the dignity of the supper, 1. Cor. 11, 28. And touching the works of God, that his works of judgment move them much to fear his power and justice, Acts, 5, 11. And his works of mercy upon themselves and others, move them to love him, and to trust in his name, Psal. 116, 1. Acts. 4, 31.

What be the affections of God's Children towards the Brethren, as also towards Christian Religion?

Touching the Brethren, they do unfeignedly love them, whether they be friends or enemies, and especially witness their love in praying for them, and seeking and helping forward their salvation, and giving thanks unto God for their graces: also by pitying and relieving their miseries, Luke, 6, 30. Rom. 10, 1. 1. Thes. 1, 2, 3. 1. John. 3, 14, 17. And touching Christian religion: First, they fervently love it. Secondly, they endeavor to promote and further it. Thirdly, they hate whatsoever is contrary unto it. And lastly, they study to adorn it, by expressing the power of it, and walking according to the rules of it. Psa. 119, 128. 1. Tim. 6. 1. James, 1, 27.

What be the affections of God's children in respect of sins?

First, they mourn for the sins of others, as did David, Psal. 119. 136. and Paul, Phil. 3, 6. Mat. 5, 4. Secondly, touching their own sins if they be past, they are ashamed of them, Romans. 6, 21. If they be present they have a godly sorrow and earnest strife against them, 2. Cor. 7, 10. Rom. 7, 23. And lastly for sins to come, they are afraid to fall into them, and have a great care to prevent them, 2. Cor. 7, 11.

What are the affections of God's Children to the joys of Heaven, and the pains of Hell?

Touching the joys of Heaven they have hope, and a certain and constant looking for them, Rom. 8, 24. Heb. 9. 28. Titus 2. 13. Also they have great joy of heart, under the hope of enjoying heavenly glory. Rom. 5. 2. Touching the pains of hell, they have a great fear and terror, in respect that they have deserved them, with a marvelous care to avoid them. 2 Cor. 5. 11. 2 Tim. 4. 1. 2. and the ways that lead to them.

But what if any do feel in themselves these motions to be few and feeble?

Let such for their comfort have recourse to the least measure of sanctifying graces, which consists in a detestation of their sins; even in this respect that they are an offense to their good God. Secondly, a hearty desire of hoping and believing the forgiveness of their sins, and above all other things that they may be in God's favor, and not only that they may be happy in heaven.

What if any find none of these affections in themselves?

First, let them not despair. Secondly, let them wait upon GOD in the use of all apppointed means. Thirdly, let them abstain from the outward act of sin, and keep down their inward desires as much as they can. Lastly, let them often humble themselves by a particular confession of their known sins, and earnest prayer for pardon of them. For he that is not called now may be called tomorrow: who knoweth what a day may bring forth? God's infinite power works mightily, and suddenly, and his mercies be bottomless; therefore cast not hope away.

WHat is the drift and scope of this text?

To conclude the main argument and reason, by which the Apostle before did exhort the Romans, by the spirit to mortify the deeds of the flesh. This argument was taken from the event which shall follow them, which live after the spirit and not after the flesh, namely eternal life giving to wit, that such shall live forever, because they are the sons of God: from hence the Apostle now concludeth, that if such as walk after the Spirit be sons, then they must inherit everlasting life in heaven: for all God's children be heirs, and have right to the heritage of heaven. This conclusion doth very lively set forth the manifold and great dignity of true believers, the more to stir them up cheerfully to follow the government of God's Spirit.

What be the degrees of the dignity of the faithful?

They be these four; first, that they be not servants but children. Secondly, that all of them be heirs. Thirdly, that they be heirs of God, not of any mortal king; but of that king which is immortal, namely GOD. Lastly, that they be coheirs, or heirs annexed with Christ.

Tell us now what is meant by children?

Even all the sons and daughters of God, whosoever they be which have the spirit of adoption, and believe in Christ.

But Christ is the only begotten child of God, how then can the faithful be children?

True indeed, Christ is the only begotten child of God according to nature; being begotten of his Fathers substance from everlasting: but believers be children by grace of adoption, being by nature the children of wrath: Christ is a child of the substance of God his Father, whereas the believers are children by favor.

Is this so great a dignity to be the child of God by grace?

It is so; for first, such as have Christ to be their brother, Mat. 12. 50. Heb. 2. 12. Secondly, the Angels are their servants. Psal. 34. 7. Heb. 1. 14. Thirdly, themselves are Priests, Prophets, and Kings. 1 Pet. 2. 9. Reve. 1. 6. Fourthly, the whole world, yea even heaven is their right and possession. 1 Cor. 3. 22. 23. If it be counted so great a dignity to be the child of an earthly King, what a worthy thing must it then be, to be the child of the King of Heaven. For to be the child of God is no empty title, because by it we obtain this dignity to be heirs. The law of nature doth yield this unto children, that they shall enjoy the inheritance which is left unto them by their deceased Parents: and the Law of grace doth promise the heavenly inheritance to all which be children of God by faith in Christ.

Howbeit among the Children of Abraham, Isaac only had the inheritance, the rest had gifts and were sent away, Gen. 25, 5, 6.

It is true, because God so commanded, and the promises were made to Isaac, but the case falls out otherwise between the children of God and of men: for amongst men in sundry countries, all Childeren be not heirs, but sons only, and in some places not all sons but the eldest son alone; but God's children be they sons or be they daughters, they be all heirs, everyone without exception. There is neither Male nor Female with God.

But whose heirs are they, and what is their inheritance?

They are heirs of God, and God himself is their inheritance, one and the self-same person, is both father and inheritance in this case: for to enjoy God fully and perfectly in his Son Christ, this is the inheritance of the Saints, who in God do enjoy all other things. God's children therefore they are great heirs, and they have a goodly heritage, Psal. 16, 4, 5. 1. Cor, 3, 21.

What is the fourth part of the dignity of the faithful?

That they are heirs annexed with Christ, or joint heirs with Christ.

The inheritance of Christ, how manifold is it?

Two-fold: It is the inheritance either of glory, or of dominion and power. The inheritance of glory is this, that after his death he being risen and ascended into Heaven, he liveth there most blessedly and gloriously, his body and soul being wholly freed from all infirmities and temptations, and filled with all joy and glorious brightness, even like the Sun in the Firmament: also his inheritance of dominion and power consists in this, that in his human nature he is exalted and listed up above all principalities and powers, and every name that is named in earth, having all creatures and the Church it self subject to him, as unto their head, Ephe. 2, 21, 22. Phil. 2, 9. Notwithstanding although that the elect be partakers of this double inheritance of Christ, yet they are not partakers in equal degree: For Christ reigneth in Heaven as God's only and first begotten, but the faithful are but adopted children, Phil. 3, 21. Revel. 3, 21. Revel. 2, 26. Rom. 8, 29. By all this then appeareth, that the children of God are very honorable personnages, because their dignity is not carnal and earthly, such as may wither and perish, but spiritual and heavenly, such as endureth forever.

What use and profit may be made of this?

First, it should admonish the faithful not to behave themselves basely, by making themselves servants to their filthy lusts: but endeavoring to follow the direction of the Spirit in all things. 1. John, 3, 2. 2. Pet. 3, 11. Secondly, not to take any leave unto our selves to think of, or deal basely with such excellent personnages as God's children be.

But tell me I pray you, do these honorable and worthy personnages give any Scutchion or Coat-Armor?

That they do, the field and ground whereof is Azure and Gules, for they are celestial creatures, borne from above, John, 1, 13. And they are a people purchased by the blood of Christ, Acts. 20, 28. The partes of this armor be many and several: First, in their Armor they give the Eagle, in respect of their aspyring aloft; as it is written, Where the carcass is, there will the Eagle resort, Luke 17, 37.

Secondly, they give an Helmet or Anchor, to wit, their Hope, which stays their souls against all the Waves of temptation, Heb. 6, 19. Thirdly, they give a Lyon, because of their Christian fortitude, despising all threatenings and dangers, Prov. 28, 1. The Righteous are bold as a Lyon.

The fourth is the band of Charity, which knits together the faithful, as many sticks tied fast together with one band, Col. 3, 14. Fifthly, they give a Sheep, to witness their meekness and obedience, John 10, 27. My Sheep hear my voice & follow me. Sixthly they give a Dove to witness and represent their simplicity and innocence, Math. 10, 16. Be innocent as Doves. And lastly, they give the Serpent, to signify their godly providence and wisdom to forecast and prevent dangers. Math. 10, 16. Be wise as Serpents. Unto all which may be added the girdle of verity, the sword of the Spirit, and the breast-plate of righteousness, Ephe. 6, 14, 17.

What is the moral or meaning of this their CoateArmour?

It serveth to put all God's children in mind, that if they will walk worthy of that their honorable and worthy calling, they must express and show forth a true faith, a firm hope, unfeigned love, Christian courage, meek obedience, innocent simplicity, Serpentine wisdom, and generally an heavenly purity in all partes of their conversation, as they may honor the house and stock to which they belong and of which they come.

WHat doth this text contain?

At this Text the second parte of the Chapter beginneth concerning consolation unto such as are under the Cross, and suffer for Christ. Hitherto hath continued the first part of the chap ter, wherein blessed Paul hath ministered comfort to the faithful, against the remainder of their sinful corruption, and earnestly exhorted them to the diligent mortification of all their sinful lusts and corruptions, not to bear with these, though they fear no condemnation from them. Now the Apostle useth a transition, passing forwards to that part of the Chapter which strengtheneth the Saints against the bitterness of the Cross, and exhorteth them to be constant in the bearing of it, without fainting or being weary in their minds.

How do these words depend upon the matter contained in the verse going before?

He had said a little before that the sons of God are sure forever to live in heavenly glory, now he proveth it by a fresh and new reason, taken from the use of afflictions, that the believing Romans and other the sons of God shall be inheritors, because they have taken up their Cross. This reason may be framed two ways, and both very good. First, by inferring the consequence or that which comes after, by an antecedent, which necessarily goeth before, as thus: They which shall be glorified in Heaven must suffer afflictions here for Christ: But ye Romans which are the sons of God, do suffer afflictions for Christ; ye are therefore sure to be glorified with him. The strength of this reason dependeth upon the authority of the word of God affirming that such as die with Christ, shall reign with him, and that such as suffer with him shall be glorified with him, 2. Tim. 2, 12. Which is the self same thing, which is here said in our text, if (with that great learned man) Peter Martyr, we read (as we may) for these words (if so be,) seeing that or because. The second way how this reason may be framed, is by a reasoning frō the less unto the greater, after this fashion. If ye be partakers with Christ in his Cross and in his sufferings, ye shall much more be partakers with him in his kingdom and glory. Thus Chrysostom gathereth the argument.

Tell us now the sum of this sentence.

It is thus much: that so many as are vouchsafed this mercy, valiantly to endure tribulation for the Gospel, thereby they may be well assured, that they shall inherit eternal glory; God means to crown all such as take up the Cross.

What Instructions are we to learn from hence?

Two: First, it doth admonish us what the condition & state of the Children of God is in this life, is namely this, that that way which Christ passed from this life into his glory, by the same way must they pass this life unto glory, even by tribulations and afflictions; whereof there is very plentiful proof in many places of the Scripture, as Math. 10, 37. Luke 14, 26. Acts 14. 22. 2 Tim. 3, 12. Heb. 12, 5, 6. The causes why God's will is to have it so, are sundry and many, but these are the chief. First for the trial of their Faith in God, and also of their love towards God, 1 Pet. 1, 7. James 1, 3. Secondly, for exercise and increase of their experience patience, hope, &c. Rom. 5, 3, 4. Thirdly, for the mortification and beating down of their rebellious stubborn nature, which had need to be suppressed and tamed by the means of afflictions. Fourthly, for the weaning and pulling their hearts from the immoderate loving of earthly things. Fifthly, to humble their hearts before God, and to stir them up unto a more fervent prayer, Job 33, 16, 17, 18. Sixthly, that God may have a better occasion to manifest his great power and goodness in strengthening their infirmities, 2 Cor. 12. 9. and in delivering them out of all their troubles. Lastly, the more certainly to confirm their minds in a persuasion of having eternal life by like nesse and conformity unto Christ in his sufferings, Rom. 8, 29.

What use and profit are we to make now unto our selves, touching the state of God's children?

First it controlleth and convicteth them of error, that think and teach that the children of God may fall from the grace of adoption; for that grace of God which adopteth them, so supporteth and strengtheneth their will, that they stick and hold close to him, in most dangerous afflictions, until they be glorified of him in Heaven. Secondly, it reproveth such Christians as never have a thought of this condition, and yet think they may be very good Christians: much more such as to avoid afflictions will make ship-wrack of a good conscience, soothing up other men in their sins and serving the time, that they may live quietly & safely. Thirdly, it admonisheth all true Christians before hand to prepare their souls for the day of afflictions, after the commandment of Christ, and according to the example of a wise builder, and provident King, as in Luke, 14, 28, 31. Lastly, it serves to comfort all such as do, or hereafter shall suffer any affliction in word or deed, for the name of Christ; because they are in such an estate as God hath allotted his own Children, whom he purposeth to glorify in heaven everlastingly.

What is the second instruction we learn from hence?

It doth give us a double consolation against the sharpness of the cross and afflictions: the former is from the communion of Christ's sufferings; Christians suffer not alone, but they suffer with Christ, and Christ with them: which surely is no small comfort, to have Christ a companion and fellow in our sufferings, as it were to bear up an end of the Cross; nay which is more, even to suffer in us, accounting all that cruelty which is done to his members, to be done to him-self, as Acts, 9, 4. Saul, Saul, why persecutest thou me? and Mat. 25, 40.

But how may a Christian be certified that in his own sufferings he suffers with Christ?

By these two things: First, if we suffer with the same affection that Christ suffered with, that is, of obedience to the will of our heavenly Father, Mat. 26, 39. 〈2+ pages missing〉 afflictions, because how sharp soever they be, yet they cannot be long; for they cannot continue longer then the space of this present life, and the days of our life are but few, and our time but short, even as a span long, or as a watch in the night. Now all short things though they be great, yet are more tolerable, because they are short.

What use is there to be made of this instruction?

It doth not only encourage Christians which do continue in afflictions, but it doeth reprove such as faint before the ende of this life: these persons to avoid a momentary and light cross, do loose an immortal weight of glory.

What is signified by this, that he saith [they are not worthy?]

That is to say, they are not equal, or of so much moment and weight, as to be compared with heavenly glory: it is a speech borrowed from things put into the balance to be weighed therein; amongst which, those which be heaviest, draw to their side the balance with their weight. So then the meaning is, that afflictions and glory being put together, as it were in a balance, afflictions would be found to be too light, and to come far short in worth and price, unto that glory which is to come.

In what things are afflictions unequal to glory?

In two things, both in quantity and quality; first they be unequal in quality, because afflictions are but bitter troubles here on earth, before the world: but our glory is a heavenly blessed estate before God. Secondly, afflictions be sharp evils which we feel with grief: but the glory not only swallows up the evil and the grief: but filleth us with all good things most perfectly. They be also unequal in quantity, both for number, for measure, and for continuance; for our afflictions are few, but the joys of heaven are innumerable, more then the stars in the heaven. Also afflictions are but light, but there is a weight of glory which is immeasurable. Lastly, afflictions are but short and momentary, but the glory is eternal, even forever and ever, and to last so long as God doth last.

Why is it said of this glory, that it shall be revealed, and not that it is revealed?

Because the godly now do see it and enjoy it but in part, whereas it shall be manifested, and possessed perfectly in the end of the world; unto which the future tense hath respect.

What doctrine are we to learn from these words, being thus expounded?

The doctrine is this; all the afflictions which the godly do or can suffer in this world, are unworthy to be compared to the glory of heaven, the reasons here of be; because there is no comparison between a thing finite and a thing infinite. Secondly, because the afflictions which be suffered, are not incomprehensible, as is the glory which the Saints shall enjoy; which made one of the Fathers to say, If I could perform all things, and suffer all the evils which ever any man did, yet all this could not make me worthy of heavenly glory, Origen.

What use and profit is to be made of this doctrine to our selves?

First of all it doth convict the Papists of error, in that they teach that our sufferings for Christ do deserve heavenly glory: for this is quite against these words of Scripture, which say that afflictions are not worthy of the glory; also they cannot deserve by merit the glory, because there is no proportion between affliction and glory, but between merit and reward given to merit, there must be a proportion; for the recompense of a merit is an act or work of justice (saith Thomas Aquinas, ) but justice is equality, therefore no merit, where there is vnequality. Secondly, from hence also is overthrown, the Popish error of meriting by good works done after grace, because to suffer with Christ is a work of more excellent virtue, then to do good things; therefore if our sufferings deserve nothing, our doings deserve less. Moreover, here is consolation to such as now are, or ever shall be under the Cross for Christ's or the Gospels sake, to make them cheerful to bear little evils, under hope of a greater good; as Mariners which in a tempest do cast away their goods to save their lives, and as heathen men spent their lives for earthly glory and reputation sake: how much more would this be done for celestial glory?

Yea, but some believing afflicted Christians might say to Paul, We have suffered much and long, but we see instead of glory, more and more shame.

Yet we must possess our souls with patience, for the glory shall fully be revealed: now our life is hid with Christ, but when Christ shall appear, we shall appear with him in glory; the whilst we are not utterly void of celestial glory. For we believe the promise of it by faith, and possess it after a sort by hope, and have the beginnings or first fruits thereof, in the gifts of sanctification; which is glorification inchoatiuely, as glorification is sanctification absolutely and most perfectly.

WHat may be the purpose of the Apostle in these verses?

His drift and purpose is, first to prove heavenly glory which follows afflictions, in this life, to be certain: and secondly to exhort God's children to be patient in afflictions, under hope of that glory. The former is proved by a secret and very great desire, which things created, have after the glory of God's Children till it be manifested. Now this desire being put into them of God, it cannot be frustrate and vain, and therefore the glory must needs be certain. The latter is proved by the example of the creatures bearing their misery, (under which they are through man's fault) in hope of restoring: therefore much more ought God's Children patiently to suffer their afflictions, seeing our restoring shall be far more excellent then the restoring of the creatures: and there comes no afflictions upon us from God, but they are by our sins most justly deserved; whereas the creatures suffer for our sake.

Now let us know what be the parts of this Text?

It setteth forth these two things unto us: First, the condition of the creatures, both in respect of their present misery, which is here signified by the names of vanity, corruption, and bondage, verse 20, 21. Also of their futher restauration, which is here called deliverance, glory, liberty, verse 21. The second thing is the affection of the creature, in regard both of the misery, and restoring of them. This affection is declared both for the kind and measure of it, by the terms of fervent desire, waiting, groaning, traveling in pain, verses 19, 22.

Expound new the words, and tell us what is meant by the fervent desire of the creature?

It is to be read word for word, (the expectation of the Creature expecteth,) that is, with greediness and continuance looketh for. There is in this phrase both a Prosopopoea, and a Pleonasmus. For he putteth upon the creature the person of one who most desirously expecteth and looketh after some person or thing; such are wont to put forth their heads, and to look when such persons or things should appear, Psal. 121, 1. So the creature looks after liberty.

What are we to understand by Creature?

Neither the Angels as Origen, nor men good nor bad, as Augustine thought; but the whole frame of Heaven and earth, with creatures therein contained, as the Stars, Elements, all celestial bodies, brute beasts, fruit of the earth, fishes of the sea, with whatsoever else was made for man's use.

But what manner of desire is it that things created have?

It is a certain instinct, or inclination put into them of God, whereby they secretly (after a manner unknown to us) are moved to covet to attain to the end for which they were made. This ende is that perfection and most glorious estate in which the creature was at first created, and from which it is now fallen for man's sin, and unto which it still tendeth by a natural desire, even as heavy things by natural propension tend downwards, and light things upwards.

What is meant by the revealing of the sons of God?

The meaning is, until that glory which is prepared for the sons of God, be indeed manifested: the sons of God (by a Metonymy of the subject for the adioynt) are put for the glorious liberty that is ordained for thē, as verse 21. expounds it.

What instruction doth arise from hence?

A twofold instruction: First, that the glory of Heaven is most certain & sure, it is not doubtful whether there be such a thing or no, or a thing in adventure, but there is such a thing indeed: and it shall be certainly performed to all God's Children which believe the promises, and repent of their sins. The reason hereof is because God hath inspired the creatures with an instinct and desire after the glory of God's sons; and seeing God doth nothing in vain, it must needs be that this desire is after some-thing that truly is, and not a Chimera or fiction.

What is the use of this instruction?

Such as are God's children by adoption, must learn from hence to strengthen their faith, as concerning the truth and certainty of their glory to come, if haply any doubt through temptation should arise about it. Secondly, it informs our judgments about the estate of the creature, what it shall be after this world is ended, that they shall after their sort and manner be partakers of the glory of God's sons, for otherwise they should desire it in vain.

What other doctrine will arise from this 19. verse?

Seeing the creatures do greedily and continually desire the glory of God's sons, the sons themselves ought much more fervently to desire it; because the glory of the creature doth but depend upon the glory of God's children, and is very far inferior unto it. Therefore if their desire be great and constant after it, ours ought a great deal more so to be, seeing that glory shall be fully revealed chiefly for our sakes, and our state shall by many degrees exceed the estate of all other creatures.

What use is to be made of this Doctrine?

It is twofold, both in respect of godly and the ungodly. In respect of the ungodly, it serveth most sharply to reprove them as being worse then the dumb, sense-less, unreasonable creatures, in that they have no desire nor longing at all after the glory to come; whereas even the creature doth covet it fervently. The heart of the wicked it is set upon riches, they trust in uncertain goods, they mind earthly things, their portion and their treasure is here; and therefore their joy is here, they do not once look after heavenly glory, whatsoever they profess, much less seriously: nay they do persecute the servants of God which do put their trust in God, and hope for his glory, 2. Tim. 1, 11, 12. also 2, 9, 10. Thus the love of the world, and strength of sinful corruption, hath quenched that desire and hope of the wicked concerning heavenly glory, which still lives in unreasonable creatures: this is a miserable condition. Secondly, in respect of the godly, this must serve first to check and reprove the weakness and coldness of their desires after celestial glory, where of the very creature is so greedy. Secondly, to provoke and whet themselves to a more eager thirst and longing after it by example of the creature, and in consideration that the same glory doth especially belong to them in a more special manner and measure, and therefore ought in an especial sort to be coveted of them; for which purpose very great care must be had as for the mortification of all sinful corruptions, so chiefly for the crucifying of the world to themselves; because heaven is more or less desired, as worldly things are more or less beloved of us.

What is the reason that the creature is kept from his desired end, to wit, his perfection?

That is declared in the 20. verse to be the vanity, that is, the vanishing and flceting condition of the creature, consisting in bondage and corruption.

What is meant by being subject unto this vanity?

To be put under such a condition, or to be ordained to be under such an estate as is vain and corruptible. Which vanity cometh unto it, not by it own will and inclination, (for we all know that all creatures do desire their own preservation and perfection,) but by the commandment and will of their Creator, which hath thereunto subdued it.

What doctrine ariseth from hence?

That all the creatures of God which be under the third heaven, be liable to vanity, being at the first created of God in a most noble and excellent condition. The reasons hereof, is first man's sin deserving it to be so. Secondly, God's counsel appointing and ordaining it to be so, to wit, that they being made for man's sake; should stand or fall together with him.

What use of this Doctrine?

It admonisheth us how much God is offended with man's sin, in that he punisheth the very creatures for it.

Secondly, to humble man, in consideration that all the creatures are impaired and made the worse for his sin. Thirdly, seeing all creatures partake with us in our punishment, it should cause us to be merciful unto them which need our mercy, and be in our danger. What concerns this matter, shall be further handled in the next verse.

WHat doth this Text contain?

A promise to the creature of deliverance from misery, under which it lieth by the appointment of God for man's sin.

What is meant by the creature, and what is it to be delivered?

By creature is meant the whole frame of the world, the insensible creature, and whatsoever GOD made, which is void of reason or sense. And to be delivered, is to be set free or at liberty, quit, and exempted.

From what shall the creature be delivered?

From bondage and corruption. These words to be bond or subject to corruption, expound the word Vanity; and signifieth corruption, or a corruptible estate, whereunto for man's sin the creature is bound and subject.

Wherein doth this corruption of the Creature appear?

In these things: First, it is wearied with continual labor for our sake. Secondly, many creatures loose their lives for our use, and at our pleasure. Thirdly, all of them are forced to do service unto the devils, which range in the air, or to the lusts of wicked men. Fourthly, their beauty, force, and glory, is by reason of man's sin often impaired. Lastly, they are subject to a dissolution in the end, in such sort as they be now, they shall be no longer.

What is meant by the Sons of God, and what is their liberty?

By Sons of God, is meant all the Children of GOD, whether his Sons or Daughters (by a 〈◊〉 ) as man signifieth often both man and woman, Psal. 1, 1. and by their glorious liberty, is signified such a liberty, as shall not only free all believers, from all manner of evils either of crime or pain, but be accompanied with vncomparable glory and honor.

What is meant by [into?]

So to be delivered, as to be partakers of the liberty and glory of the godly. Chrysostom reads, dia, for the glorious liberty of the sons of God; as if the end or final cause of their deliverance wer pointed at, namely, that as God made the world for man, and for man subdued it to vanity: so he would deliver and restore it for men, even to illustrate & enlarge the glory of God's Children.

What is the Doctrine to be Learned out of this Verse?

This: the world with the creatures therein, shall be set free from their servile & corrupt condition, even at that day when God shall perfectly glorify his Children in soul and body.

What manner of freedom and deliverance shall this be?

Of the manner of deliverance of the creatures there be two opinions. The first opinion is, that it shall be by abolition or annihilation, making the creature cease to be at all; which is a kind of deliverance, because if the creature be not at all, then it can no longer be under vanity, bondage, and corruption. The second opinion is, that this deliverance shall be by a change of qualities, the creature being altered into a better estate; as a man is changed in his regeneration, his substance remains the same, a new quality of holiness is 〈◊〉 brought in: or as Golde is altered in the furnace, the dross being removed, it becomes more pure: so the world shall be but purified and restored to his first perfection, but not wasted to nothing. And this last opinion do I hold to be the truest, and that for these reasons following. The first is, by the 〈◊〉 of Scripture, teaching that the world shall be but changed and renewed. Psa. 102-26. 27. Isaiah 66, 22. and 65. 17. And in this last place as in our text also, there is promise made not of annihilation, but of a restitution of the world, that it shall not utterly be extinct, but renewed; as Peter expounds it 2 Pet. 3. 13. Secondly, as the world was but changed and cleansed at the first by water, so it shall be no otherwise at the last by fire; that was only changed, and not quite destroyed, so shall this be.

Thirdly, our Text doth not barely say the creature shall be delivered, but addeth, (into the glorious liberty of the sons of God) which plainly shows that their deliverance is another thing then being brought to nothing, even a communicating with the sons of God, in one part of their glory, (to wit;) in incorruption and immortality, which the creature had by Creation and by natural instinct still desires to recover it, as verse, 22. Fourthly, every creature desireth it own preservation naturally and abhorreth destruction; therefore it is not a bringing to nothing, (this deliverance;) for the creature would never desire that, that is against nature. Fistly, Peter in Acts third verse 22. speaketh of restoring, not of men only but of all other things. Lastly, the same Apostle Peter, exhorts us to live without blame, because there should be new heavens and new earth: all this doth argue and strongly prove, that this deliverance of the creature, shall not be by a reduction into nothing, but by an alteration into a better estate. The restitution of the creature shall be like the resurrection from the dead: but what shall be the particular properties, works, and uses of all and every creature after the last judgment; let no man inquire, because it is not revealed in the word 〈◊〉 here is place for that which Tertullian calleth a learned ignorance.

What profit is to be made of this truth?

First, it serves to strengthen our faith, concerning the certainty of heavenly glory, because the natural appetite of the creature after heavenly glory is not in vain Secondly, it warneth the godly not to be troubled with the confusions and disorders of the world, because one day God will bring all these things into better frame. Thirdly, it must call our hearts from the imoderate love of money and other riches, because these being no part of the world, must be consumed & burnt up by the fire: & therefore it is a folly to love them too much. Fourthly, it should stir all men to endeavor earnestly newness of life; because if the creature cannot enjoy glory until it be first cleansed and changed, then much less we, before we be purged and purified from our spots of sin, by continual repentance.

What other Doctrine is to be raised out of this 21. verse?

This: that the creature is under great misery, until the time of restoring cometh. Their misery standeth in two things: the first is bondage, in that they are driven to serve wicked men & devils. The second is, corruption, in that many living creatures perish for us daily; and such as are without life, shall be dissolved and changed. The reason hereof is; first God's decree, appointing it to be so, as the event hath declared; for nothing falls out in time, which was not decreed before all times. The second reason hereof is, Mans sin, for whose sake and use, as God created the world at first in perfection, so when he being Lord of the creature transgressed, the world was impaired and subdued to corruption, through his disobedience. As the primum mobile, like a wheel, doth carry about in his motion all the other Spheres, so the good & evil condition of the creature dependeth upon men.

But was this righteous in God to curse the Creature which sinned not?

Yea verily: First, because the only will of God is the Sovereign cause of all righteousness. Secondly, if civil Justice of earthly Princes, may without wrong punish traitors themselves, and their children also: much more rightfully may divine Justice for the treason of Adam, curse the Creatures which were made for his sake.

What use are we to make of this point?

First, it teacheth patience in afflictions, for the godly should not faint in their calamities, seeing the creature quietly suffereth misery for their sake. Secondly, this should move us to abhor sin, which is such a venomous thing, in that it hath infected all creatures above us, about us, and beneath us. Thirdly, it must move us to pity the creature, being liable and subject unto labor, weariness yea and death for our sakes. Lastly, it reproveth the cruelty of such, as sport themselves in the mutual murdering of the creature; the death and destruction whereof, being a part of the curse for our sins, we may not make it our recreation; God's curse may not be sported with. I mean it not of the lawful sport, by hawking, hunting, &c. where the use of the creature for sustentation of out life is sought after. For all creatures given to man to use, may for his use be killed, yet with the least cruelty.

WHat doth this Scripture contain?

It further proves the certainty of heavenly glory, by a double desire, the one of God's creatures, verse 22. the other of God's children, verse 23.

In what words is the desire of the Creature set down?

In two borrowed speeches: the one of groaning together, the other of travailing in pain. The former is taken from such as sigh and groan under a common burden which is too heavy for them. The other is takē from women, which bring forth children with great sorrow and pain.

Is it meant that the creatures do 〈◊〉 together with us, or one together with another?

Though some take it that their groans be on our behalf and for our cause, craving vengeance upon the wicked our enemies, and desiring liberty for us; yet because this sense doth cross the beginning of the next verse, where he speaketh of our groaning: it is rather to be thought that the meaning of the apostle is, that the creatures amongst themselves mutually, do with sorrow expect the end of their misery. That this is so, appeareth first by our own sense, for we do see that the creatures are under vanity, and made by the providence and commandment of God, to serve our necessity. Secondly, by the word of God, which teacheth us plainly both the original and end of their misery.

What are we to learn now out of this 22. verse?

Matter of great comfort both for the creature, and for so many as are God's children; which consisteth herein, that both their and our vanity and misery shall not only have an end, but shall end joyfully: for as at the travail of a woman in the birth of a child, there is joy when a child is brought into the world, so shall the conclusion of our misery be joyful and happy both to men and creatures.

But have God's children no other and surer ground of their delivery from misery?

Yes verily, for their desire and hope of deliverance, is built upon two firm grounds laid down in the 23. verse. The first is, the sense and feeling of the gifts of the Holy Ghost, (for they have the first fruits of the Spirit.) The second is, their waiting for the full accomplishment of their heavenly inheritance, (redemption of their bodies.)

What is that which is here called the Spirit?

By a Metonymy of the cause for the effect, the Spirit is put here to signify all the gifts of the Spirit (which be not miraculous gifts,) which we cannot find that the Romans had, nor yet common gifts, such as hypocrites and wicked men have; but special gifts peculiar to the elect: as calling, faith, justification, sanctification, hope, love, repentance, &c.

How are these gifts termed first fruits?

It is a metaphor or speech borrowed from the manner of the Church of the Old Testament, when the Jews by the commandment of God, did offer their first fruits unto God; partly to show their thankfulness unto God, and partly to 〈◊〉 the rest of the crop. Deut. 26. Levite. 23. 14. The which the Apostle doth fit to his purpose after this sort: As by offering the first fruits, the Jews received hope of a good harvest, to enjoy the rest of the crop in due time: so the portion of saving and special grace, which God's children have here, assureth them of the persection of glory hereafter, that God will fulfill that certainly in them, which he hath happily begun.

What doctrines do ye learn from the words thus expounded?

The doctrines be two? the first is, such as feel the special gifts of God's Spirit wrought in their hearts now, may be assured of 〈◊〉 life in heaven: the reason hereof is the faithfulness of God, who will accomplish the beginnings of his grace. 1 Cor. 1. 9. Phil. 1. 6.

What is the use of this doctrine?

First, it reproves them which hope for eternal glory, and yet have not these gifts of the Spirit in them. Secondly, it comfores the godly, who have these first fruits, because they certainly shall in the end have the fullness of bliss, so as they do with patience 〈◊〉 for it.

What is the other doctrine?

This, that 〈◊〉 believers have the gifts of the Spirit but in a mean measure; as the first fruits offered to God were but an handful (as it were) in respect of the rest of the heap: so the portion of the gifts which the faithful have, are but very small in respect of that they should, and one day must have. The reasons why the gifts of the Spirit are measured out to the faithful in so small a portion, is first to humble them in the sight of their own imperfections and wants. Secondly, to stir them up to more servant prayer, that they may always seek to God and depend upon him, having ever need of him. Lastly, because this way doeth most make for God's glory, and also it doeth nourish mutual charity amongst men, 2 Cor. 12. 9. 10. Gala. 6. 2. 3.

What profit are we to make of this doctrine?

〈◊〉 , it serveth to harten and cheer those that have any measure of saving grace in them, be it never so little, ye a though it be but a desire to believe; so as there be soundness and truth withal. Secondly, this must admonish the children of God, that they endeavor to grow and increase in the graces of God, 2 Pet. 3. 18. by the diligent and constant use of all good means, Gala. 6. 8.

What other things learn ye hence?

As the first fruits were dedicated to GOD only, so all our gifts should be bestowed to this ende, only to serve and honor God by them, and not for vain glory, or worldly preferment.

Now tell us what is meant by adoption?

The inheritance of heaven, whereunto believers are adopted.

But how can they be said to wait for their adoption, which be already adopted, and be already Sons?

They which be already adopted, having the right of sons, and title to the inheritance, may yet still wait for the consummation of their glory, and full fruition of their inheritance. And this is it which is here meant by the redemption of our bodies, because when our bodies shall be wholly free from corruption and misery, then shall our glory be consummate and perfect.

What is the doctrine that ariseth from these words?

That the redemption of the faithful will then be effectual and complete, when their bodies shall be again raised out of the dust. The reasons hereof be, first because while they live, they are subject to many sinful infirmities and miseries of this life. Secondly, because the body must be dissolved from the soul by death, and afterwards rotte in the grave; therefore till the body be restored at the resurrection, the glory of the faithful cannot be consmmate and perfect, howsoever now they are redeemed from sin, Satan, damnation, and hell.

What is the duty of God's children in regard of their glory to come?

To wait for it with sighs.

Howe may the sighs of God's children be discerned from the sighs of the hypocrite?

God's children do sigh in themselves; that is, soundly and secretly, their sighs come both from the bottom of their hearts, in a lively sense of that which they want and look for; and also they are secret and silent, not appearing so much outwardly, as hypocrites do to be seen of men, as conceived inwardly in the sight of God.

WHat is the drift and purpose of this text?

To prove that which he said in the former verse; to wit, that all true believers do with sighs wait for their full and perfect adoption, even their celestial inheritance. The reason which is here used to prove this, is taken from the nature of hope, thus: We have heavenly salvation no otherwise but by hope, therefore our full salvation is yet absent from us, and with patience to be waited for. For where the thing hoped for is present, there is no place for hope, which so presupposeth the absence of perfect blessedness, to the grief of believers, as withal it looketh certainly to possess it in due time; whence ariseth joy and gladness.

What doth this text contain?

Two things; first a proposition [we are saved by hope.] Secondly, an application opening the office and nature of hope.

In the nature of hope what things doeth the Apostle Paul consider?

Two things: First, that the thing hoped for, is absent, verse 24. [ For Hope which is seen, is no hope. ] Secondly, that it must be patiently waited for, Verse 25. For if we hope for that we see not, then we do with patience abide for it.

Expound the words, and tell us what is meant by [We] and also what is meant by [Saved,] We are saved?

By [We] is meant the Apostle himself, and all believers whosoever, and by saved is meant the fullness and perfection of salvation in heaven, when body and soul shall be glorified at the day of judgment, and not the beginning of salvation in our new birth, which consisteth in remission of sins, and reconciliation with God by faith; (for this the faithful already have, they need not hope for it) but the accomplishment of this, is that which is here signified by salvation, and which they are said to hope for.

What do ye call hope?

That grace of the soul, whereby every true Christian, doth surely expect and look to enjoy promised salvation.

What is the doctrine from hence?

That our perfect salvation cannot in this life be otherwise possessed of true believers then by hope: the reason is, because our perfect salvation is a thing to come, and to be enjoyed after this life ended: also, because it is to be enjoyed only in heaven, therefore now it is not had nor can be.

Yea but the Scripture saith, we are saved by Faith, Ephes. 2, 8. How then is it said here, we are saved by hope?

We are otherwise saved by hope then by faith: the difference stands herein. First, by faith we believe the promise of salvation, by hope we do look for the thing promised. Secondly, Faith doth enter and begin our salvation in apprehending remission of sins, reconciliation with God, the perfect righteousness of Christ, and purifies our hearts that we may live holily: but hope looks forward unto the end, & full perfection of bliss. Thirdly, Faith saveth as an instrumental cause, without the which we cannot lay hold of Christ: Hope saveth as a fruit of Faith, as a sign of a person justified and reconciled, as the way wherein we are to walk towards Heaven, as that which looks to enjoy salvation, because God hath truly promised, and Faith hath surely believed that promise.

What use is to be made of this Doctrine?

First, it reproves such as place all their happiness in worldly things; these are no truc believers: for they have no hope of salvation in heaven. Secondly, this admonisheth howe to make trial of our Faith, even by that hope which we have of salvation to come: for these two are inseparable, none can certainly expect salvation except they do believe it to be truly promised: and whosoever can undoubtedly look for heavenly glory by Hope, it is because first by faith they have received the promise of it. Thirdly it teacheth, that the faithful by infallible certainty, may assure their hearts of their own eternal salvation, because they are saved by hope, which doth not make ashamed or confoundeth, which it should do, if the hope of glory might be frustrate.

Proceede to the next matter (the Nature of hope) and tell us what is meant here by Hope, when he saith [Hope which is seen?]

Not the gift of Hope which is inward, seated in the heart; but the thing which is hoped for, even that which is present, and now enjoyed and possessed, or now in our hands.

What is here meant by Hope?

That the gift of hope hath no place, but when the thing hoped for is absent. This may be proved by common sense, for every man seeth and perceiveth that one cannot hope for anything that he already hath, and which is now already in his possession: of this we speak improperly and abusively, if we do say that we hope for it; for it is present.

What is the Doctrine from these words thus declared and opened?

That this is the property of hope to expect and look for that which we yet have not, but is absent and to come.

Will it not follow hereof, that Christian Hope is uncertain and doubtfnll, seeing of things to come, it cannot be known many times whether they will come or no?

No, it will not follow; because the things which Christian hope looketh after, they are always absent in such wise, as they must needs be fulfilled; because they are promised by such a God, as both can for his almightincsse, and for his mercy in Christ will perform them. It stands upon his honor to make good his word, as a good Christian at the hour of death said in my hearing.

Tou do not think certainty or assurance to be of the Nature of Hope? Doth Hope simply considered, breed 〈◊〉 and affiance?

No, it is not; but assurance ariseth from the quality of the things which be absent and hoped for, which if they have causes contingent, then the Hope is doubtful and uncertain: but if they be of necessary causes, then the hope is undoubted and firm. Now the salvation of the Saints to come, hath sure immovable and firm causes, as the truth, and mercy, and Oathe of God the promiser; the merits and Mediation of Christ our Redeemer, dead and raised again; the witness of the Spirit.

What is the use to be made of this point of Doctrine?

It doth warn the faithful, that they have continual cause to grieve and sighe even in this regard, that their full and absolute happiness is yet absent. Towant so great a good is cause enough of grief; many will grieve and sigh for want of far less good things then their eternal life. Secondly, from hence we may see, that true believers have reason to rejoice, insomuch as though their perfect felicity be absent, yet they are most sure in the end to have it. So cannot Papists be, whose hope resteth upon God's grace and man's merit.

What is their duty in the mean time?

With patience to wait for it till it come. And this is the other part of the nature of hope, even to expect with courage and patience, that which it hath not.

But what need is there of patience?

A twofold need: First, because their hope is deferred, therefore Christians must have patience; for it is no small trial and temptation to be long kept from that which one doth earnestly and truly love, being of such inestimable worth. Secondly, because the faithful are here subject to many and manifold miseries, therefore they must possess their souls in patience, it being the will of God to afflict them diversely and deeply, and not only to hold their inheritance from them for a while: and therefore they have need of patience, that having done the will of God, they may be glorified. This may be set set forth by the example of Merchants, Soldiers, and Laborers, who are all of comfort, because they do look very surely to obtain a good end of their labors; yet in the mean time they make account to meet withal, and to resist diverse difficulties in their voyages, wars, and affairs.

What use hereof?

It instructeth us, that such are unmeet for heaven, as promise to themselves ease and freedom from troubles here. Secondly, it doeth admonish the faithful to get patience, because through many tribulations they must come to the hoped for haven. Acts 14. 22.

WHat is the drift of this text?

It affordeth unto believers a new reason why they ought patiently to bear the cross, and to suffer persecution for righteousnesle sake, with comfort and Christian constancy. This reason is drawn from an effect of the holy Spirit of God, in the hearts of the believers; to wit, his secret and mighty help afforded them in their prayers to God: when they are so beset & straightened, as they know what course to follow.

Howe may it be that prayer should afford comfort to the godly, while they are vnden the cross?

They are helpful and comfortable in two respects. First, because they are stirred up by the Holy Ghost, verse 26. Secondly, because they are heard and granted of God, verse 27.

What may the parts of this text be?

Two, the first is, that prayer is a great stay in afflictions. The second is the reasons hereof, the one taken from the author, to wit, the Spirit stirring them up; the other from the fruit thereof.

Expqund the words and tell us what is here meant by the [Spirit?]

Some by Spirit understand a spiritual man: others by Spirit understand an extraordinary and miraculous gift of the Spirit; but by Spirit is here meant the third person in Trinity, even the holy Spirit of God.

What doth infirmity signify?

These three things; first, our sinful weakness, to wit, ignorance, distrust, &c. for these he as a proper cause to make us weak, Mat. 26. 41. the flesh is weak. Secondly, afflictions & crosses inward and outward, because these serve to declare our weakness as trials of it. Thirdly, perturbation and vexation of spirit, arising through the greatness of crosses and tribulations; whence it is that even the faithful themselves are void of counsel oftentimes, and know not which way to turn them: as it sared with Jehoshaphat, when three nations banded against him, and with Elisha's servant when he saw the Aramites host.

What is meant by the word [help?]

It would be better translated [ helpeth together ] for it is a speech borrowed from two or more persons, which being to take or lift up some heavy burden, do mutually one help another, by standing one over against another, each at one end of the burden: others take it to be a metaphor taken from sick persons, or infants, or old rotten houses, which cannot stand unless they be propped up. The meaning of the Apostle is, that the faithful are many times so faint under the burden of the cross, as that they would languish if the holy Spirit of God did not support them mightily by an especial aid and presence, as it were standing over against them, to bear the burden with them that they sink not.

What doctrines will arise from the words thus expounded?

Two, the first doctrine is, that all men (none exempted, no not the Apostles themselves) are subject to all manner of infirmities in this life, outward and inward, as appea reth in this, that the Apostle saith [our infirmities] putting himself in the number of those who are liable to weaknesses. It appeareth also by the testimony of scripture, witnessing, that in many things we sin all, James 3. 2. 1 Kin. 8. 46. 1 John 1. 7. These places prove sinful infirmities to be common to all; and where it is written that we are to enter into the kingdom of heaven through many tribulations, Acts 14. 22. and that he that will live godly must suffer afflictions, 2 Tim. 3. 12. these places prove also that other infirmities which be but effects and consequences of sinnesull infirmities, are likewise common to all Christians. It appeareth also by reason grounded upon holy scripture; for since our sanctification is imperfect, and our life a warfare, and Satan and the world have leave given them to tempt; therefore it cannot be but that all believers must beeliable to infirmities of all sorts, so long as they live here.

But how then is it written that Christ hath healed all our infirmities. Mat. 8. 17. Isaiah 53. 4. 5.

Christ hath taken and healed our infirmities of sin, by removing from us the guilt and curse, but not the corruption: and of afflictions, by sanctifying them unto us, that they may not be punishments, but tryalles and exercises unto us. Secondly, in the end, at the day of the resurrection, we shall be wholly and fully freed from all infirmities both sins and tears; in the mean space they are left remaining in the Saints, for excellent good purposes and uses.

Tell us then what use we are to make of our infirmities, and of the doctrine concerning them?

It is no small comfort to God's children being under infirmities of all sorts, that none are exempted. If Christ would have his Apostles be comforted with this, that so the Prophets were persecuted. Mat. 5. 11. 12., then let every Christian that hath any affliction, labor to make this his comfort, that others are so dealt withal: 1 Pet. 5. 9. Secondly, by the knowledge and sense of these infirmities, the prayers of God's children are much whetted and quick ned, also their faith and patience much tried, as gold is tried in the furnace, 1 Peter 1. 7. 2 Corinth. 12. 8. Lastly, they serve greatly to humble the faithful, and to correct the vain pride of their hearts, 2 Cor. 12. 7. least after the example of Peter forgetting his infirmities, they do fall into security, by presuming too much on their own strength. And very certain it is, that whensoever the cross comes, they are likest to stand to it, that best know and feel their own infirmities; because such will not rely upon themselves but on the power of God. The story of Master Sanders and Doctor Pendleton doth serve to declare the truth of this.

Thus far of the first doctrine, what is the next?

This: That the cross or afflictions for Christ's sake are like a burden which cannot be borne but with much strength.

But the Cross is Christ's burden, and he saith that his burden is light, Mat 11, 30.

Our Savior in that text meaneth the burden of his doctrine and commandments, which indeed are not burthensome to believers in this life, 1. John, 5. 3. He speaks not of the Cross and tribulations, which is so heavy, as of our selves we are not able to take it up, much less to bear it, except the Holy-Ghost (like unto Simon of Ciren ) lay his shoulders under it, and help to bear it with us.

Tea, but the Apostle Paul calls our afflictions light, 2. Cor. 4, 17.

Paul there speaks comparatively, in comparison of that weighty glory which follows afflictions. See Rom. 8, 18. But afflictions considered simply and absolutely as they are in themselves, they are grievous and a burden too heavy for us to bear. For Hezekiah under the burden of his afflictions mourned, David fainted, Job cursed the day of his birth, & Peter for fear of the cross denied his Lord. If the Cross made such Champions to stoop, how should we not fear such a burden? especially when it shall come to the fiery trial, and Christians must be put to fight against sin to blood.

What profit is to be made of this Doctrine?

First, to admonish Christians that it standeth them upon, well to prepare themselves against the time of the Cross, it being a thing so burthensome. It was good counsel which Solomon gave, My son (faith he) prepare thy souls against the day of afflictions. And again, In thy prosperity think upon the time of adversity, Ecclesiastes 7, verse 16.

Secondly, seeing affliction is so heavy, let men be well advised, that where no cause is they cast not themselves into troubles, 1. Pet. 1, 6. For this is great rashness, and will breed no comfort, but late repentance. Thirdly, if the Cross of afflictions be sent upon you by God, yet despair not though it be heavy, suspecting your own strength, but fly unto the holy Spirit of God for aid and strength: as men under weighty burdens cry for help, so must the children of God do, the more heavy they feel the burden of afflictions, the more earnestly they must call to God for help.

But how can God's children be sure that the holy Spirit of God can help them?

He will, because it is the office of the Spirit to help our infirmities, as it is said in this Text: also he can well help them, because being the mighty God, he is stronger then all that is against us; for if God be on our side, who can be against us? Rom. 8, 31. How weak soever man be of himself, yet he cannot be but strong enough, so long as he hath God with him: and therefore we are to look to our own weakness and unableness to bear, that we may be humbled, but not discouraged: also to fasten the eye of our mind upon the strength and might of the Holy-Ghost, considering not what we in our selves can suffer, but what he is able to make us to suffer, 2. Cor. 12, 12. Psal. 121, 2.

Now show us what this word [Likewise] must admonish us of?

It doth admonish us of the abundant and manifold comforts provided for the faithful, and before propounded, to encourage them to bear the cross patieutly. For first, it is an honest thing so to do, because we suffer with Jesus Christ. Secondly, it is very profitable for us so to do, because if we suffer with Christ, we shall be glorified with him. Thirdly, our afflictions are far unequal to that glory which in heaven we shall enjoy. Fourthly, the creature gives us an example of patience, for they groan. Fistly, we have the stay of hope certainly looking for eternal bliss, and of patience quietly to wait and expect it till it come: and if all these be not enough to encourage us, we have (likewise) the secret help of the Spirit in our hearts. Thus hath God in this Scripture, provided a rich storehouse of comforts for the faithful, that as afflictions abound, so might consolations abound also. As a man in war, having his Quiuer full of Arrows, if he take up but one, it may serve to preserve himself and avoid his enemy: so one of these comforts laid hold of, will be enough to stay a soul in adversity, much more being jointly and altogether laid hold upon.

Now proceed to the latter part of this verse (for we know not how to pray as we ought, but the Spirit it self makes requests for us, with sighs that cannot be expressed,) and tell us what is the sum of it.

Thus much: when the Saints in great temptations through ignorance and weakness, know not what is good for them to ask, then the holy Spirit stirreth up sighs secretly, and causeth them to pray with groans, which cannot be uttered.

But is this ignorance common to all believers, that in some case they know not what to ask?

It is so: as appeareth in this, that Paul numbered himself among those which labored under this ignorance: the which he doth not falsely of counterfeit modesty, or for conclusion sake only, but in very truth and as the thing was, as Rom. 1, 10. He prayed often that he might go to Rome, but God heard him not: also he was not heard when he prayed, that the prick in his flesh might be taken away, 2 Cor. 12, 7. Also Moses prayed to enter into Canaan and did not. Jeremiah prayed for the health of the people, but God did not hear him. Abrahum prayed in vain for the Sodomites, and Samuel for Saul, and the widow Zebedee for her two sons, of whom Christ said, She knew not what she asked. This then is the reason why God denieth the prayers of his Children many times, even because that they which ask it is either hurtful, or not profitable for them, or else they ask it out of time: but when God heareth not his Saints after their will, he heareth them to their benefit giving them something better for them then that which they ask, as in Paul's case, 2 Cor. 2. 10, 11. Also sometimes God doth fulfill men's Prayers in his wrath and displeasure to their own hurt, as it happened to the Israelites, asking flesh in the Desert, Exod. 16, 13. Numb. 11, 33. and craving a King in the land of Canaan, 1 Sam. 8, 5.

What follows of this?

That both the godly and the wicked, are oftentimes ignorant of what they ask. The reason hereof is, because the faithful take and think many things to be good, which either are not good (but apparently) or not good for them. Also they judge sundry things evil, which either be not evil (simply) or not evil to them.

But the Lord's Prayer teacheth what to desire, 〈◊〉 then can we be ignorant what to ask?

It teacheth what to pray generally, but not particularly. Secondly, it expresseth not indifferent things; 〈◊〉 error is about particular things, and things which be of a middle nature. Thirdly, the Apostle telleth 〈◊〉 what befell the godly in one special case, to wit, of grievous afflictions, when the minds of the faithful may be and often be so oppressed with cares and perplexed fears, as they are altogether unmeet to call on God, the heart being unable to dispose it self unto God, to think on him, and the tongue altogether unfit to utter a word: as it fared with Hezekiah, Isaiah 38. and Moses at the red Sea, Exod. 14, 15. and with Hanna, 1 Sam. 1, 13. and with David, Psal. 72. Finally with Christ, Mat. 26, 38. John 12, 27. My soul is beauy, &c.

What profit is to be made of this truth, touching our ignorance in prayer?

It serves for our humbling, to consider our imbecility & natural ignorance whereby we hang doubtful, and stagger of seeblenesse, and stick by ignorance. Secondly, it shows that none be perfect, seeing we are ignorant what to ask in prayer. Thirdly, it confutes the Pelagians, which ascribe too much to natural strength, & yet we are so feeble as we cannot tell what is profitable, much less be able to persorme anything by any power in us. Lastly, it teacheth what need we have of consideration and help to pray; greater then most, yea then good men commonly think of.

Come now unto the next part of the sentence, and tell us how the Spirit maketh request?

By stirring up requests in us, and causing us to pray. That this is the meaning of the words, appeareth by comparing this Text with the 15. verse of this chapter, where it is written. We have received the Spirit of adoption, whereby we cry Abba Father; the Spirit crieth by making us cry. Thus understand that in Gal. 4, 6.

What gather ye from these words?

Thus much: that when the Scripture saith, the Spirit crieth and maketh request, the meaning is, that it maketh us to cry and to make request; and this is an usual thing, to attribute unto God those things which the godly do by divine inspiration. Thus God is said to know, by teaching others, and illuminating their minds that they may know, as Augustine observes out of those words, in Gen. 18, 19. I know thou fearest me, and in the Galatians 4, 9. Forasmuch, as ye know God, or rather are known of God, that is, taught that ye may know. So Deut. 8, 2. God is said to tempt the Hebrews, that he may know what is in them, that is, make themselves and others to know what is in them: so here the Spirit maketh request, that is, moveth us to request.

I but the Scripture saith, that Christ maketh request for us, Rom. 8, 34. how then doth the Spirit make request?

Christ maketh request as Mediator: the Spirit maketh request for us, as Author and inspirer of requests and desires.

What is the doctrine from hence?

That the prayers of the godly come from God's Spirit. The text is plain herein, to which may be joined that which is written, 1. Cor. 12, 3. No man can say that Jesus is the Lord, but by the Spirit, (that is) either confess him or pray to him in faithful confidence and reverence, but by a special grace of the Spirit.

What are we to learn hence, that the Spirit is the worker and kindler of prayer in the godly?

First, that no Turk, nor Jew, nor Idolater, nor Heretic can pray, because they have not the Spirit Secondly, that no wicked man nor hypocrite can pray, because they receive not the Spirit. Thirdly, that in our best prayers, we ought to be humbled, seeing they are not our own, but come from the Spirit, which is our prompter, moderater, and School-master. Fourthly, that in beginning of prayer, we crave of God, the assistance of his Spirit.

What is signified by sighs inexpressible, or which cannot be expressed?

This is meant either intensiuely for such sighs as are most fervent, no man being able to utter them, for their greatness and exceeding vehemency, or properly for such sighs as we cannot utter by any speech, because of their weakness and feebleness. The godly in whom they be, know not of them, through the infirmity of the flesh, and strength of temptations, they are not aware nor do know that they do pray much less speak anything expressedly in prayer; yet they are groans and sighs wrought in them by the holy Spirit, which though the believers feel them not, yet God seeth and heareth them, for they make a loud cry in his ear, as in Exod. 14, 15. This is the fitter sense, therefore the better, because it suiteth with scope and matter, the phrase also will bear it.

What instructions arise from these words?

That the sighs of the heart albeit never a word be spoken, be prayers, even as a desire to believe and to repent in a truly humbled heart, be accepted for faith and repentance with God, who will not break the bruised reed, and accepts the will for the work: so the desire to call upon God is prayer in his sight, God will fulfill the desires of them that fear him, Psal. 145, 19. See Master Perkins Graine of Mustard seed at large of this point.

What use is to be made of this point of doctrine?

It affoards a singular comfort to the godly, in their afflictions, for that God's Spirit works wonderfully in their hearts to list them to Godward, even above that that themselves can perceive in mind, or be able to declare in words. Secondly, it serves for to strengthen the weak against a temptation that they cannot pray, whereas they are to consider that if they do but sighe, it is a prayer before God, a desire is a prayer, a continual desire is a continual prayer. Thirdly, it repoues hypocrites who imagine that they can pray well when they speak many words, and yet have their hearts within void of secret sighs and groans which do accompany true prayer.

WHat is the drift of this text, with the sum of it?

To comfort the godly Romans and all other believers in great afflictions. The sum of the comfort is thus much: that their prayers how feeble soever, which come from God's Spirit, are known and granted of God. This is proved by three reasons: First, from the infinite knowledge of God. Secondly, because their prayers are framed after the will of God. Thirdly, because they which pray are Saints and dear to God.

Let us examine these three reasons, and tell us howe is God said to search, seeing he needs no inquisition, but knows all things without search?

It is true he doeth so, for his knowledge is infinite, whereby he knoweth most perfectly both himself and all other things, even the most dark and hidden, 1. Cor. 4. 4. But this is a speech borrowed from the manners and doings of men, and applied unto God for the better understanding of his nature; for that which men desire perfectly to know, that they search for, and by search they come to the exact understanding of things.

What is signified here by heart?

The Soul and all that is in it, even the most secrete thoughts, purposes, and motions, all which God doth most perfectly behold: and this is such a priueledge as agreeth to none save to God alone, 1 Chron. 28. 9.

Yet Paul saith that the Spirit of man knoweth what is in a man, 1 Cor. 2.

First, a man may know his own thoughts, and what is in his heart; but nothing without a man can do it, save God only. Secondly, God knoweth every man's heart, more perfectly then the man himself, 1 Cor. 4. 4. many sins which are secret to the committer, are open to God. Psalm. 19. 12. Also many good motions are known to God: but they are unknown to him in whom they be.

But the Devil knew the heart of Cayne, Saul, and Judas, and egged them to wickedness, where unto he saw them bent; therefore God is not the only searcher of the heart.

The Devil knows not men's thoughts, till they some way be uttered, by signs, words, writings, and actions; God knoweth men's thoughts without these means, Psalm. 139. 1. 2. Secondly, the Devil by observing of complexions, doeth guess at men's inward dispositions: but God needs no such helps, without which he perfectly knows what is in man, John 2. 25. Thirdly, the Devil knows but some thoughts at some time, but God knows all our thoughts at all times.

What is the reason this belongs to God alone to search the heart?

Because he alone made the heart, Psal. 94. 9. Secondly, because he alone is the judge of the world, therefore he must know all secrets, else how can he righteously reward men according to their works? Eccle. 12. 14. Rom. 2. 6. Thirdly, God alone is omniscient or of incomprehensible knowledge, 1 Sam. 2. 2. as he alone is omnipotent, able to do what he will.

What profit is to be made of this truth, that God alone searcheth the heart?

First, it must bridle all men from judging the inward intentions & purposes of men; for this is to make our selves to be God. Secondly, it must hold us in charity to think the best of men where no evil appears. Thirdly, it should provoke all men to labor to be as upright in thoughts before God, as they are just in dealings before men. Lastly, it may comfort such as fear least their prayers come not up to heaven, but through their great weakness vanish in the air, and languish in the middle way: nay that cannot be, for seeing GOD searcheth the heart, therefore such secrets and requests as are hid from us, yet be not hid from him, for he knoweth the meaning of his Spirit.

What is meant here by the meaning of his Spirit?

Such prayers and sighs as come from the inspiration of the Spirit.

What is meant by God's knowledge [he knows?]

His love and good pleasure, he delights in them, as Rom. 8. 29. & 11. 2. Psal. 1. 6. Mat 7. 23.

What is the doctrine from these words?

Even this, that God taketh pleasure in the weakest prayers of his Saints; for he knoweth them, as that he heareth them, and in favor granteth them: the reason is, because they come from the spirit, the meaning whereof God knoweth and embraceth, as a man doeth whatsoever comes from himself. For as a mother knoweth the cry of her own Infant though she seeth it not, and though an hundred other children cry; and liketh it better than the cloquen t oration and learned speech of some other, who is but a stranger to her: so God is better pleased with the feeble requests of believers, then with the pompous and long petitions of hypocrites.

W Hat is the drift of this text?

It teacheth a new comfort to those whichsuffer afflictions for Jesus Christ: it is drawn from the effects which follow afflictions, which are not to be hindrances, but rather furtherances of our salvation. The argument may be thus framed: Christians are bound patiently to bear that which is helpful to their salvation; but afflictions are so; therefore they must patiently be borne.

By what reasons is it proved that afflictions profit unto salvation such as suffer them?

First, by a reason taken from the general to the special thus. All things serve to the salvation of the faithful, therefore afflictions serve also unto their salvation. Secondly, this is proved by the testimony of all the godly, [ we know. ] Moreover in this text, be contained the persons to whom these crosses are profitable, they are described by two marks: first, that they are such as love God; secondly, they are such as are called of his purpose. This pointeth to the high sovereign cause, the which moketh afflictions to be behooveful for God's children; namely his eternal counsel, the degrees whereof distinctly are laid down in the verses following.

Now come to the words, and tell me how we may know that afflictions shall do us so much good?

Three ways, first by scripture, Psal. 34. 19. and 50. 15. and 119. Secondly, by experience of Abraham, Noah, and the rest of the godly, who all took great good by their afflictions. And lastly by reason, because the faithful being God's children, therefore afflictions must not destroy them, but only serve for chastisements to reform them.

What is the instruction that we are to take from hence?

This, that all the godly are assured, that the end of all their troubles and crosses shall be happiness; it is not so with the wicked, who cannot know that the end of their adversity, or prosperity shall be good: and therefore they have neither sound joy in the one, nor constant patience in the other; whereas the godly be cheerful under the cross, because they doubt not but that it will be peace at the last. This truth may be set forth by the comparison of a comedy, of which the spectators know that the end will be joyful, though the beginning be troublesome; and such is the estate of true Christians. Also by the comparison of a tragedy, of which the beholders are sure, that though the beginning be pleasant, yet the end will be lamentable; and such is the estate of the ungodly.

What use of this point?

First, it confutes the Papists, who teach that men cannot be sure to be saved, because they cannot be sure that they shall stand fast in afflictions. Secondly, it serves to comfort the faithful, and make their afflictions the more easy, seeing it is certain unto them, that not only no harm, but much good will come to them in the end. And it is great reason that men should bear that quietly, which they know will be for their own good at last: as Merchants abide great hazard, so do Soldiers too, upon an vnassured commodity and victory.

What is meant by, all things?

It contains whatsoever may happen to a man prosperously or otherwise, & whatsoever is within him or without him, either good or evil, all Angels, all Devils, all men wicked and righteous, all gifts of body and, mind, & all defects of both shall return unto the good of God's Children: yea Augustine stretcheth it so far, as to the very sins of the godly; after the committing whereof, men become more humble and wary. Which yet is not the proper meaning of this place, because it doeth particularly treat of afflictions, and of the cross, and of the good that comes thereof, which is eternal life, or the salvation of our souls; which being the chief good whither all good things tend, is here called of the Apostle by an excellency [that good.]

What is meant here by working together?

It signifies thus much: that afflictions themfelues in their own nature, doth not bring forth that good here spoken of.

But how then comes it to pass that they are so profitable?

By the force and virtue of another supreme cause working together with afflictions (to wit) the marvelous goodness and wisdom of God, disposing the afflictions of his people to their good. As Joseph said to his Brethren, Gen. 50, 20. When ye thought evil against me, God disposed it to good, even to save much people alive: so when as Satan by afflictions means to drive us to despair, God disposeth them to an happy end, even to increase hope, Rom. 5, 34. For if a Physician who is but a man, can so temper Hemlocke, or other poisonous things, to make it become medicinal, much more can God so temper and dispose of afflictions, that they shall be wholesome to his children?

What is the Instruction to be gathered from hence?

That afflictions through God's great mercy, do help forwards the salvation of his children; the reason hereof is, because they are Instruments whereby the holy Ghost mortifieth their sins, weaneth them from the love of the world, stirs them up to better obedience, quickens their prayers, exerciseth their patience; & lastly, humbles the pride of their heart, Job 33, 16, 17, Rom. 5, 4. 1 Cor. 11, 32. Psal. 119.

What use is to be made of this point?

It serveth much to strengthen our minds unto godly and constant patience. Secondly, to reprove such as faint in their troubles. Also to see how to make our profit of everything.

Proceede now to the latter part of this verse: & 〈◊〉 me how those persons be described, unto whom afflictions shall do good.

They are described by these three marks: First, they be such as love God. Secondly, such as are called. 3. they are such as are elected, or called of his purpose.

How do these three marks depend one upon another?

Thus: love is the effect of God's calling, and calling is the fruit of God's purpose. None can love God, except first he be called, & our calling proceedeth from the eternal purpose of God. Thus our Apostle setteth down things first more manifest, and afterward things more secret: First the effects, and then the causes. For as God's purpose is the cause of calling, so is calling in order before Faith, and Faith before Love in order of causes.

Tell us now first what it is to love God?

It is to set the delight of our heart upon him, and to take pleasure to think and speak of him, of his properties, word, and works, with liking and joy, studying by all means in all thingsto set forth his glory. They which hate and abhor God, do the quite contrary to all this.

Whence springeth this love of God in us?

From the sense and feeling of God's love toward us, 1 John 4, 19. For it cannot be that any man should certainly perceive the love of God towards himself in Christ for eternal life, but that that love will constrain him to love again, 2 Cor. 5, 14. Also the goodness and mercy of God in Christ, is such a beautiful and amiable thing, as being certainly known, it will be both earneftly loved and desired.

Why is it written they that love God, and not they that are loved of God?

Because it is better known to us, namely in afflictions, what love we have to him, then what he hath to us: for this is out of us, the other is within us; & God striketh those he loveth.

By what special note may one know himself to be one of their number which love God?

By an unfeigned purpose and endeavor to obey his word, John 14, 15. If ye love me keep my commandments. Also verse 21, 23.

What is the reason that the Apostle speaking of patience, suffering afflictions, doth rather mention the love of God, then of our neighbor?

Because our love to God, is that that maketh the burden of afflictions more easy and light to be borne, even as a man is ready to bear any calamity for his sake whom he loveth at his heart: thus did Jonathan for David. And as the service of Jacob 14. years seemed nothing to him, for the love which he bare to Rahel: so they that truly love God, will for his sake suffer such adversities as he sendeth, either for correction or trial; and this is the reason also why he rather mentioneth love then faith. For howsoever patience springeth from Faith, yet the next and immediate cause of it is love. Secondly, it is to put a difference between counterfeit & sincere faith, which cannot be severed from love, Gal. 5, 6. whereas they that profess faith, and say they believe when they do not, have their hearts void of all love either to God, or to their neighbor, or themselves, as appeareth in the example of Cain, Esan, and Judas.

What instructions are we now to gather from this first mark?

Two: First, that the sound love of God is needful to all those which shall bear afflictions patiently, James 〈◊〉 , 12. First, because it maketh the godly valiant, keeping them from fainting under the greatest crosses: which is to be seen in the example of the Apostles Paul and Peter, and other Martyrs, who because they loved God, were therefore ready to endure much for him. Secondly, it kindleth their zeal, and maketh them earnestly bent to glorify God by their constancy.

What profit are we to make of this point?

First, it stirreth us up to seek for the love of God, and for the increase of it in our hearts, seeing we cannot be patient without it. Secondly, it warns us by our patient-bearing, to show our love to God, as God by his chastisements shows his love unto us, Heb: 12, 5, 6.

What other instructions ariseth from hence?

This: none but God's children can be patient in afflictions, because none can love God save his own children: therefore they have but the shadow of patience, and be blockish and senseless rather then patient.

What use is of this?

It affords comfort to such as have patience in afflictions, because this is a testimony unto them of their adoption. Secondly, it teacheth us, that wicked men how quiet soever they are in afflictions, yet they have not true patience, but an apearance of it; they are rather blockish, then endued with true Christian patience.

What is the second mark of such as profit by afflictions?

Vocation or calling.

What calling is spoken of in this place?

Not that which is peculiar to each, but that which is common to all the Children of God; which is that work of the Spirit of God, effectually drawing the elect through the preaching of the Gospel from ignorance and unbelief, unto true knowledge and Faith in Christ.

What is the instruction from hence?

This: seeing the end of our calling is to bring us to Faith, it must needs be that afflictions shall do them good which are called, because to them that believe, there is no condemnation, and therefore all things must serve to their salvation who be called to faith.

What is the use to be made of this point?

To move us to seek for a true calling, because till we be called, and do believe, there is nothing neither prosperity nor adversity that can do us good. Secondly, to move them to thankfulness which have this calling, because they have received one of the greatest mercies of God.

What is the third mark of such as shall take benefit by the Cross?

That they be such as belong to God's purpose, for that which follows plainly teacheth, that this is not meant according to our good purpose, as Origen thought.

What is here meant by the purpose of God?

The decree of God's election, or the eternal good pleasure of his will, for the saving of some by Christ, which is, as Augustine saith, a preparation of the benefits and mercies of God.

What are we to learn by this, that the Apostle speaks here of God's purpose?

That the faithful are beholden to God's eternal election and purpose, for all the good they get by afflictions, or any other way. For God's purpose is the sovereign cause of all that good that is in man or doth happen to man, Rom. 9, 15. Ephe. 1 4, 5. 2. Tim. 1, 9. The reason hereof is, because God having once purposed to save men, it cannot be but that they must have all good things which belong to their salvation. For God hath purposed the means as well as the ende, and will cause everything to serve for their good, whom he hath loved from everlasting.

What use of this point?

First, it reproves such as scoff at God's purpose, or attribute anything to free will or fortune. Secondly, it warneth the godly to acknowledge the eternal goodness of God in all things that come to them, and to be confirmed in the persuasion of it, by such wholesome effects as they perceive and feel in the course of their life.

What may we learn by this, that the Apostle joineth purpose and calling together?

First, that the purpose of God for our salvation is manifested in our calling, which is the first fruit of our election, Rom. 8, 29. Secondly, it serves to distinguish an outward calling by the Gospel, from an inward effectual calling, which leads to Christ: for all which be called by the Gospel are not called of God's purpose. Thirdly, to teach that all be not called nor do love God, but elect ones only, and that after the time of their effectual calling.

What are we to learn by all these marks together?

That such as are the better by their afflictions, more humbled, and made more obedient, have a good witness that they love God, and are the called and elect of God; because none but these can profit by afflictions, unto sound obedience of the word. Such as had David's grace, can say with David's words, Since I was as sticted I have learned to keep thy statutes, Psal. 119.

WHat doth this Text contain?

A proof of the former Argument of comfort and patience in afflictions, taken from the commodity which they bring, which was this: that afflictions shall turn to the salvation of such as love God and are called according to his purpose. This the Apostle proveth by two reasons: the former is taken from the definition of God's purpose, which is the fore-knowledge of God, predestinating some to be made like unto his Son Christ.

How doth the Apostle make this definition serve his parpose?

By reasoning in this manner: Whosoever be called of the purpose of God, are fore-known and predestinated to be like unto Christ. But Christ having suffered asslictions, was afterward glorified. Therefore such as God bath called of his purpose, must suffer with Christ, that they may be glorified with him: for being conformed to Christ in temporary afflictions, they must be conformed to him also in eternal glory.

What is the other reason to prove that all things work together, for the salvation of such as are called of his purpose?

It is by an unchangeable connection, or knitting of causes and effects together, after this sort. Whom God purposeth to save, them he foreknew; whom he foreknew, thē he hath predestinated; whō he hath predestinated, thē he calleth; whom he calleth, them he justifieth; whom he justifieth, them he sanctifieth; whom he sanctifieth, them he glorifieth. Therefore by reason of this immutable linking of God's purpose to man's salvation, the faithful must be brought to glory by afflictions: for it must needs be, that to the sons of God which love him, and are called of his purpose, all things turn to their salvation.

What be the parts of this 29. verse?

Two: a proposition, and a limitation. The proposition layeth down the means by which God bringeth all them to glory, whom he purposeth to call to the likeness or conformity with Christ his Son. The limitation is, that howsoever Christ and Christians be like, yet he still hath the preeminence as the elder brother, or as the first begotten.

What is meant by this word knew, [whom he foreknew?]

Fore-knowledge of God in Scripture hath a double signification. First, there is in God a knowledge of prescience, whereby God long before knoweth what persons and things, good and evil, shall be in the world present and to come; this is by Divines, called (God's prescience) or the knowledge of his prescience, whereof we read, Acts, 2, 23. Secondly, there is a knowledge in God of favor, whereby he knoweth some before hand as his own, with whom he was well pleased from everlasting. This is by Divines called the knowledge of his love, or approbation, and it is the same which the Apostle calleth his good pleasure, Ephe. 1, 6. In this sense the word is used, Rom. 11, 2. as also in this our text, Whom he foreknew, that is, they whom he loved and elected from everlasting, out of the lost lump of mankind. As the love which God exerciseth towards the faithful, is in Scripture called his knowledge, Psal. 1, 6. So the decree of his love from everlasting, is termed fore-knowledge.

What is the instruction that we gather from hence?

That God doth not begin then to love his elect when they be in this world and are regenerated: but he hath loved them in his decree and purpose from everlasting. For unto God those things towards men were long since purposed and appointed, saith Chrysostom.

But if this be true that we are from everlasting loved of God, how can we at any time be enemies to him?

Though we be loved as creatures, and more loved as God's elect, yet in respect of inherent and remaining corruption, we are enemies of God, being never actually beloved, till we be regenerate by the Spirit of God, and have his image imprinted in us.

What use is to be made of this point?

First, that God hath certainly loved us in this it appeareth, that our election is most firm, so as the chosen must needs come to glory; because whom God loveth once, he loveth to the end. Secondly, seeing God loved us in his purpose when we were sinners, we ought therefore to love him again, and also one another, even our very enemies. Thirdly, if God loved us even when we were enemies, he will now much more love and save us, seeing we are reconciled by his Son through faith in his blood.

What is the second instruction?

That the eternal good will and pleasure of God, is the spring and fountain of all spiritual graces now, and heavenly glory hereafter. The reason is, for that the Apostle setting down the causes of our salvation, nameth the foreknowledge of God as the head and chief of the rest: for we are therefore predestinated, called, justified, and sanctified, & glorified; because God knew us for his own, before the foundation of the world.

What use is to be made of this point?

It teacheth that faith, love, and good works cannot be the cause of our election, because God's foreknowledge and election is the cause of them. Secondly, it confuteth such as would have our believing and working well, to come in part frō our natural free will; whereas in truth they are all the fruits and gifts of God's eternal election and love, by which they are given to us and wrought in us: insomuch that we have neither good counsel, thought, nor good deed, but that which God hath decreed to put into us from everlasting. Ephe. 1. 4. we are chosen in Christ, (not because we were) but to be holy.

What is it to predestinate?

To predestinate, is to decree anything before hand, and bring it unto a certain end through certain and appointed means: If this predestination (saith Augustine ) can be deceived, then may God be overcome of man's sin, which cannot be.

What learn we from hence?

That predestination is joined unto foreknowledge as subordinate to it. God's foreknowledge is no bare and idle thing, but is ever coupled with his decree and ordinance; whatsoever God knoweth or seeth before, he ordaineth to some special end, and unto that end he shall at last bring it; this is it which is here called predestination.

If this be so that all things are foreordained of God, howe is he not the author of sins, for they be in the number of things?

Sins are foreordained of God not as they are sins, but as they are the means to effect his counsel: thus Adams fall and Judas treason were foreordained of God, as means whereby God did effect and serve his own counsel, in saving the elect to the praise of his mercy, and condemning the wicked to the praise of his justice. Secondly, predestinating in scripture may be taken generally and largely, for God's general and whole decree touching all things and persons; or strictly for the decree of election, whereby he hath foreordained some to salvation, as the end; and confourming to Christ, as the means to lead to that end: and so it is here used.

Wherein stands this conformity with Christ?

In two things; first, in being like unto him in respect of the end, that as Christ is now glorified in heaven, so all that are predestinate shall be glorified with him. Secondly, in being like unto him in respect of the means, standeth thus: that as Christ entered into his glory through holiness, and suffering afflictions and death; so they that live godly and are ready to suffer with Christ & for Christ, are sure to be saved with Christ.

What is our instruction from hence?

This: everyone that looketh to inherit eternal life in heaven with Christ, must endeavor to be like him in this life, they must be holy and righteous as he was, and be ready to suffer afflictions as he did. The reason here of is God's eternal decree and ordinance, whereby he hath appointed it to be so, that they shall be partners with Christ in his heavenly glory, whosoever shall be followers of him here in his patience and holiness; which are the way we are to walk in, unto our country which is above.

What is the use to be made of this?

First, here is an exhortation to move us to live holily, according to the will of God, and to suffer afflictions with patience according to the example of Christ, as we desire to have communion with Christ in his blessedness. Secondly, here is comfort for such as suffer any manner of shame, or injury for Christ and his word; for this likeness with Christ in his infirmities, is a witness that we shall be like unto him in glory. Thirdly, here is sharp reproof for such as live profanely and shun the cross, saying it mattereth not how we live or what we do, for we must be saved if we be predestinate: and if not, then we cannot be saved though we do live well.

How is Christ the first begotten amongst his brethren?

This phrase hath reference to the custom of the Jews, whose first-borne did excel his brethren, both in power and portion, in dignity and possession: so doeth Christ far excel all his brethren, who are all like to Christ, but not equal with him, neither in nature, office, glory, nor dominion: for by nature he is God truly, and Godman in unity of person; for office, the only redeemer and mediator of his Church, therefore only king and highpriest: for glory and dominion, he sitteth upon his Fathers throne, having a name above all names. Phil. 2. 9.

WHat doth this text contain?

The several actions and effects whereby God doth witness his eternal love to his elect ones, and by which (as means) he bringeth them to their purposed and promised blessedness. Here is the golden chain whereby men chosen are drawn up, and ascend to heaven: here be the steps and degrees whereby God's eternal love, descends to his chosen, and whereby they climb to their decreed felicity, to which none can come but through these means, by which means the elect are sure to attain it; yea though they be afflicted here: which causeth them to bear afflictions more patiently and valiantly, in that they perceive their salvation to be of God, by so many excellent works of his grace, so certainly and vndeceiueably procured and effected.

What are the degrees whereby the elect arise and climb to blessedness in heaven?

Four: 1. predestination, 2. vocation, 3. justification, and glorification: the first of these is done afore all times, the three last of them be performed in time.

What do ye call predestination?

It is an action of God, peculiar to all the elect which are purposed unto salvation, the rest of mankind being passed by and left to their corruption and just perdition. This action of God is not done in time, but from everlasting, God fore-ordaining his elect, both to the end which is eternal life, and unto the means leading thither, (to wit) vocation, faith, justification, sanctification, the Cross, also death either natural or violent. The very word (predestinate) is taken four times in Scripture in this sense, as Rom. 8, 29, 30. Ephe. 1, 5, 11. But yet the matter and doctrine it self is handled in very many places, as Rom. 9, and 11. Ephe. 1. Mat. 11, 25. John, 6. and 17, 6. Acts, 13, 48. 1. Thes. 5. 1. Pet. 1, 2. Jude, 4. Revel. 17, 8. and else-where often.

Some think this doctrine should not be taught, and therefore rail at the teachers of it, what think ye, do they well?

No verily, for it ought to be taught to God's people, and God's Ministers should sin if they passed by it. My reasons for this be these: First, because Christ and his Apostles taught it, and their example is warrant enough for God's ministers. For as the Apostles were followers of Christ in doctrine and life, so ought other Ministers. Secondly, it is a part of God's revealed will, and therefore belongs unto us, Deut. 29, 29. Thirdly, it is a special ground-work of comfort and patience under the Cross to know our predestination to be so unchangeable, strong and firm, as our Apostle doth here advertise us •• at afflictions though many and great cannot hinder, ••• t further our salvation.

Fourthly, it is the Mother of all godliness, to which a man or woman doth then (and never before) seriously and cheerfully apply themselves, when they understand by Faith God's eternal love towards them in their free predestinating to life, 1 John 4, 10. We love him, because he loved us first. Lastly, it begetteth true and joyful thankfulness, which we will not offer unto God, except we know that all good comes of his eternal purpose, without any respect to our worthiness.

But the conceit of Predestination, and that the Predestinate persons must be saved, doth take away from men all care of Faith, Ministry, Prayer and Good works, use of Sacraments, &c.

This is a very slanderous untruth, because the Doctrine of Predestination doth necessarily put & commend unto us all these means; so far off it is from destroying them, or extinguishing the care & use of them: because it is taught, that whom God predestinateth, them he calleth, justifieth, and glorifieth. Thus unlikely it is, that Predestination should exclude Christ, the Gospel, Faith, Calling, Justification, Holiness of life, as it doth include and infer all these necessarily. The reason hereof is, because it is wholesomly taught & believed, according to Scripture, that God predestinating unto the end, hath also fore-ordained to the means which bring us unto such an end, and that immutably and most freely. And therefore it is a gross error to say this Doctrine breedeth either desperation or licentiousness.

What is here meant by Calling?

It is that mean or work of God, wherein his eternal love in predestinating us to eternal life, doth first appear and show it self unto us, for till the time of our Calling, the decree of predestination is secret and hidden in God's counsel: but by our Calling it is made known to the elect themselves. For if God do call all those in time whom he ordained to life before all times, then such as be called, may thereby know they are predestinated, as the cause is known by the effect, the root by the fruit, the fountain by the river, so God's eternal love by calling.

Yet it is written Math. 20. 16. that many are called but few chosen; whereby it should seem, that calling is no sure mark of election, and predestination unto glory.

It is true, there is an outward calling by the Gospel only, which wants the inward grace of the Spirit, to make it effectual; this is common to many reprobates, and is no sure token of election, because it brings no further then to the bare knowledge and profession of Christ, and to some general and sleight reformation, such as an hypocrite may have; but not to Christ himself by faith in the gospel. But the calling which is both a fruit, and a certain note of predestination, is such a calling, which together with the outward preaching of the word, hath the inward working of the holy Spirit to be get faith in the Gospel; whereby a man is carried to Christ himself to be planted in him, and joined to him as a true member, and to be governed by his spirit, working in us obedience to our caller: of this calling our text speaks.

What instructions are to be learned from this which hath been said of calling?

First, how needful a thing it is for us to have the gospel and the preaching thereof, seeing persons of years are not ordinarily called unto the faith of Christ without it, Rom. 10. 14. Secondly, that no Christian must rest in an outward general calling and knowledge (though it be a great mercy) but strive and labor after that especial and effectual calling, which is ever coupled with faith and obedience to the Gospel. Thirdly, such as have this calling, have exceeding cause to rejoice and be glad, and to be thankful to God; because they have received an undoubted pledge of God's love and their own salvation, in such sort as they may glory in God, yea even in tribulations.

But what shall we think of Infants that cannot hear the Gospel, cannot they have an effectual calling?

Yea, all predestinate Infants (and such we are to take all the infants of Christian Parents to be, for that they belong to the Covenant, and we know nothing to the contrary,) they have an inward calling by the Spirit, though not after the same manner, as persons of discretion and years. For the Apostle here speaks of the means, how all the elect are brought to blessedness: therefore seeing infants are predestinate, as no doubt many be, they must of necessity be justified and have a Calling. For whom he predestinateth, them he calleth, &c. it is some unutterable and inconceivable work of the holy Ghost, drawing them to Christ, either by Faith or Analogy.

What is the instruction that ariseth from hence?

That elect infants which die in their infancy, are endued with a true Faith: for this is the end of calling to bring to faith, & elect infants are called, therefore they have Faith.

What profit is to be made of this instruction?

It serveth greatly to comfort believing Parents, whose children are taken away being young, that they be not perplexed with doubt about their salvation. Secondly, it highly commends the mercy of God in that the grace of Election and Faith be extended to us & our children. The promise is to you and to your Children, Acts 2. I will be the God of thy seed, Gen. 17, 3.

What is the next fruit of Predestination?

It is our Justification or being justified, which signifies to be absolved from the guilt and punishment of all our sins, and to be accounted just by imputation of Christ's obedience through Faith, Acts 13, 48. Rom. 4, 4, 5, 6.

How prove you that Faith is necessary to Justification?

First, because there is nothing but faith alone, which goes between Calling and Justifying. Secondly, Scriptures do fully teach that our Justification is by Faith: but yet Faith is not the cause why we are justified no more than works. It is only the Instrument to apprehend Christ's Justice: the true & proper causes thereof be God's foreknowledge, election, predestination, & calling, Faith being but the Organ and helping cause (as I said before) verse 22. chap. 3.

What Instruction are we to take from hence?

That we are freely justified by Faith without works: the reason here of is, because we are justified at the very instant of our calling, at what time we believe, before we have done any good work at all: also because elect Infants which can do never a good work, are both called and justified, as infants elect, which die in their infancy.

What profit is to be made of this point?

It confutes the Papists, which ascribe justification to good works, which are fruits following justification, therefore they cannot be causes going before our justification. Secondly, it convicteth them of error, which would have any persons in time justified before they believe. Lastly, it commends unto us the necessity and excellency of Faith, without the which we cannot be partakers of Christ, nor have our sins pardoned by his death, nor be accounted just before God, nor be reconciled to God, nor have peace in our selves.

What is the last degree & fruit of predestination?

Glorification: which signifies both the beginning and perfection of our glory.

What mean you by the beginning, as also by the perfection of our glory?

By the beginning of our glory, I mean Sanctification or holiness of life in earth, which therefore is termed glory by the Apostle, 2 Cor. 3, 18. because Sanctification is glory, as touching the inchoation and beginning of it; and by the perfection of glory, I mean eternal joy and blessedness in heaven, in the presence of God.

What is our instruction from hence?

That never any person shall be crowned with glory in heaven, which is not first sanctified by grace on earth, enabled by the Spirit to lead a just and holy life, which is both the entrance and the right way unto celesti all glory.

What profit is to be made of this instruction?

It reproves of folly such as live loosely and profanely, and yet expect salvation in heaven. Secondly, it gives great encouragement to all godly persons, to proceed and increase in holiness, seeing their sanctification is sure to end in glorification, even in eternal blessedness: and that is the reason why the Apostle writeth in the preterperfect tēce rather than in the present tense, to note the certainty of it; which causeth Paul to write as if it were already done; He hath called, he hath justified, he hath glorified.

Now we have examined every particular word, tell us what we are further to learn in general, from this whole verse?

First, what the holy Catholic Church is; to wit, a company of men gathered together, not by fortune, or human reason and policy, or any worthiness of their own; but by the mere mercy and goodness of God, soreknowing, loving, predestinating, and calling them, that he may justify and glorify them through his Son Christ. Secondly, that predestination is not common to all, because all be not called nor justified; and therefore we further learn that all shall not be saved. Thirdly, that the elect cannot fall from grace and glory, because God's purpose in bringging them through all the means to glory, is immutable and infallible. Fourthly, that predestination is most free, and not depending upon foreseen works and faith: but upon God's eternal foreknowledge and love, upon which faith and good works do depend. Lastly, that it proceeds either from ignorance or malice, to say, that men pre destinated may live as they list, or that they need not care for the word or 〈◊〉 ; for God ordains them to the means as well as to the end: nay there is no attaining to their ende, but by passing thorough 〈◊〉 means as be appointed for the effecting of the righteous counsel of God. Touching the predestination of reprobates, no cause why Christians should trouble themselves therewith, both because Paul passeth by it here, and it doth no whit pertain to our comforts.

WHat doth this text contain?

A most magnificall and honorable conclusion, of the whole disputation touching free 〈◊〉 by faith in Christ, from this verse to the end of the Chapter. The sum of this conclusion is the victory and triumph of a justified person, over all the assaults and encounters of all enemies, over all temptations whatsoever; there being none now which ought to be feared of a believing person, who is justified and reconciled by Christ.

How doeth the Apostle proceed in describing this glorious triumph of faith?

He doeth set down the temptations which assault faith, both generally in verse, 31. and especially in the rest; and then he doth oppose or set against them the contrary causes of comfort, removing every assault with a stronger reason to the contrary part.

What is the general temptation, and how doth the Apostle deal in repelling it?

The temptation is this, that all things on all sides are against godly Christians which believe in Christ; the Apostle in repelling this temptation, first prepareth way for comfort by a question or interrogation, (what shall we say to these things?) Secondly, he beats back the assault with a strong remedy; to wit, that God the Creator being with believers, they need fear nothing from any creature.

Now expound the words, and tell us what is meant by [these things?]

By these words our minds are carried back to the matter formerly set down; namely, in the 30. verse, as that there is no condemnation to faithful ones, which be in Christ, that they have the Spirit of adoption, are sons, heirs, fellow-heirs: but chiefly that out of God's most free and eternal fore-knowledge and love they were chosen and predestinated, and had that everlasting good will of God made known unto them, in their effectual calling to faith, in their justifying by faith, in sanctification begun, and in the hope of glorification to come. These are the things here pointed at.

What is his meaning in writing this by way of question [what shall we say?]

To provoke unto a serious meditation of them, that we may lay better hold of them for our stronger comfort; for it is as if he should say: Oye believers, now that ye have heard of the exceeding great and manifold riches of God's grace and mercy towards ye, which affoards you a whole sea of comforts, why stagger you, or why are ye fearful and troubled in your great agonies and adueisities? By that which hath been said of God's immutable and abundant love in Christ, already so much expressed to you, ye may easily gather what shall follow, for the rest of your life.

What learn we from this?

First, that Ministers must not only lay forth and prove Christian comforts, but must press them hard. Secondly, the people must hear comfortable things, with a care to apply them unto themselves, to make use for future strengthening their hearts.

What observe ye out of the latter part of this verse, [who can be against us?]

Two things: First, a secret temptation, and secondly, a means how to overcome it. The secret temptation is this, that all creatures are bent against true believers, which be Christ's members: and indeed it is so, for not only sin, Satan, the world, Devils, Tyrants, persecutors, heretics, Idolators, but even of the same profession; as brethren, yea Parents, acquaintance, kinsfolks, wives, husbands, brethren, Sisters, Children, they of their own house are enemies, and such as eat bread with them, lift up their heel against them. So it was with David, and with Christ, and with the Apostles, and so must others look to have it; which made Chrysestome by an Apostrophe with a question, to rise up against Palus question; saying, O Paul, why askest thou who will be against us? now if God be on our side, who will not be against us? for we are hated of all for his sake: this is a heavy trial. The means to avoid this temptation, is by this persuasion, that God is with us. Now God is with us two ways, either by his general power to uphold us, as a common preserver of all; or by his special care and providence, as a propitious father & protector: thus it is meant here. For he saith (with us) that is, us whom he foreknew, whom he predestinated. Hence Augustine hath this sweet meditation, worth our marking: When we were not, God predestinated us; when we run from him and turned our selves backewards, he called us to him: when we were unrighteous, then he justified us: when we were impure, he sanctified us; and after a short time spent in his obedience and service, he will glorify us. Now then, who so fighteth against God's children, fighteth against God himself, their propitious Father, and powerful protector.

What meaneth this word (If?)

It is as much as because, it is a particle of one who reasoneth, not of one who doubteth.

What is our doctrine from hence?

This, the fatherly goodness & protection of God: being believed on, is a sufficient refuge & succor against the whole world of enemies and dangers: the reason here of is, because the power of God is infinite, his almightiness cannot be resisted, whereas the power of all Creatures is finite and limited: and as God made them by his great power of nothing, so to nothing can he bring them by the same power. I herefore the world is vanity, the Devil is a bugge or fear-crow; men are as a bubble in comparison of the mighty God. Let this be spoken to distressed ones. The godly have been greatly comforted with this consideration of God's being with them; as the godly Prophet David, Psal. 3. 5. and 27. 1 Sam. 30. 6. and Psal. 23. 4. 5. For as the wicked and unbelievers be unhappy (though all the world be with them) because God is against them: so the faithful be happy, because God alone favors them, though the whole world be against them. Because he cannot only preserve them that nothing hurt their salvation: but can cause everything to work for them, and to further their salvation.

What profit is to be made of this?

It reproves such as do so lean unto their wealth and friends, as that they make no account of God's help: Such was Saul and his courtiers, Psalm. 4. 4. such was Toeg, Psal. 51. 7. such were the wicked Israelites in Jeremiah's time, which made the arm of flesh their strength, and leaned upon the broken reed of Egypt: and such are all userers and covetous persons, whose affiance is not in the living God, but in their uncertain riches, whatsoever they say or profess: & therefore in the day of the Lord's wrath they shall be as a broken hedge and as a tottering wall, as wax before the Sun, so shall they melt away. For as God will save all that trust in him, so he will destroy all that do not. Secondly, here is a double exhortation unto all faithful godly Christians: as first that they be of a valiant and undaunted courage, even when they want all means of help, because God's protection is sufficient for them; after the example of Moses in Egypt, David amongst the Philistines, and Daniel in Babylon. Secondly, that although all earthly helps be present, yet then to make God their only stay, not leaning upon second causes, which are as a deceitful broken bow, & which cannot do us any stead, except God bless them: and here is the trial of a man that truly trusts in God, that as he is not too much cast down at the absence of means, so he is not too much lifted up at the presence of them. Thirdly, this doctrine teacheth that how miserable soever godly men be in the eye of the world, yet they are most blessed, because they have ever more with them, then against them; God being more able to do them good, then Devils or men are to do them hurt.

What other instruction learn we from this verse?

We are taught how to judge when God is with us; to wit, not by his patience, or outward benefits, or worldly deliverances; for these be common to all sorts of men: but by the effects and fruits of our predestination to life; as our calling, faith, justifying, sanctifying, dying to sin, living to righteousness; by our love to God and our brethren, and by our hope of glory. If we find these things in us, then God is with us; because these are proper to his elect ones. This serves to discover hypocrites, and to call the faithful to a trial and examination of themselves, whether they have these things or no: as they may praise God for the graces they shall find in themselucs, and pray more fervently for supply of all their spiritual wants.

WHat doth this Text contain?

First, a sound proof that God is with the faithful as a loving sather, to protect them, and to take care for them. Secondly, an 〈◊〉 to a particular assault touching want, penury, and extreme poverty and need of all things. The former temptation was ( de 〈◊〉 mali, ) this is ( de absentia boni ) for lack of things needful; 〈◊〉 having our Savior Christ, they can lack nothing.

How doth he prove that God is with believers?

By an undoubted sign or fruit of his love, because he freely gave them his own Son to be their redeemer and Savior, both by merit and efficacy: this is such an argument of his love, as there cannot be a stronger. Other Fathers give all to spare and redeem their children; but God having but one child, gave him to spare us, which are ungodly and his enemies. Of this love, Rom. 5. 8. John 4. 9.

How is this gift set forth in this text?

First by the giver, God. Secondly, by the means and end [free and precious gift.] Thirdly, by the substance of the gift [his own Son.] Fourthly, by the persons to whom: to wit, [all elect believers.] Lastly, by the consequents or appurtenances of this gift. With Christ all things are given.

What learn we from hence, that God is the author of this great gift?

That not only our salvation, but even the sending of Christ, the worker of it, depends upon the good will of God. 1 John 3. 16. Rom. 5. 8.

What use is to be made of this instruction?

It confuteth the opinion of merit by works, for if Christ be not the sovereign and first cause of our salvation (but God's love is above it) then much less are our works the cause of eternal life. Secondly, it commends the exceeding love of God, that he being so great would respect us so little: which should move us to love and reverence him again, and to express it by our sincere and entire obedience to his word, and by suffering for him.

What are we to learn from hence, that he saith God spared not his Son?

That this gift for the kind and quality, is rare and precious; because things which are rare and excellent use to be spared, and are seldom or never to be spent, but when it is to purchase something which is more dear & excellent. An Emperor of Rome, chose rather to spare his money, then to redeem his Soldiers being taken prisoners: but to redeem us, God would not spare, no not his own Son; because no money nor treasury would serve the turn, but only the blood of his Son, 1 Pet. 1, 18, 19.

What profit of this?

It should warn us, that we spare neither our selves, goods, or anything how dear soever, to please and glorify God. Shall not God spare his Son, but kill him for us? and shall we spare to mortify our sinful lusts, to please and honor him?

What learn we from hence, that the gift is called [His own Son?]

It teacheth (against the Arians ) that Christ is God coessential to his Father, John 5, 18. Secondly, it distinguisheth Christ the natural Son, from adopted ones, which are not his proper or own sons, but by acceptation and grace. Thirdly, it highly extolles the love of God, which hereby appears to be very great, by the greatness of the thing given: If Abraham shown how he esteemed of God, in that he offered to have given his Son Isaac, how doth God declare his love to us, by giving his own Son for us?

Moreover, this serves to comfort God's people in all their wants & necessities whatsoever: for seeing God gave us his Son, it is not possible that he should keep anything frō us, which is good for us. The reasons hereof be very strong: First, because Christ is the greatest good thing, he is more worth then a thousand worlds, and he that gives the greatest good, will not stick at the lesser. Thus Christ reasons, Math. 6, 25. If he give you life, he will much more feed you and clothe you. Secondly, Christ is the Fountain of all other good things: it is for him and through him, that we have anything else that is good; and all good things come from him, as rivers from the spring, and beams from the Sun; therefore having him we can want nothing, and possessing him, we possess all things. The due meditation hereof, affoordes strong comfort, in time of any want or penury: it is not so forcible a remedy against the temptation of want, to hear God say, that he will not forsake the righteous, & he will not fail nor forsake them, or they that fear him shall lack nothing that good is; as to hear and believe that he hath given his Son for us, in whom the sick, the needy, and disgraced, may find health, riches, and honor and all things else.

What else are we to learn from the latter part of this sentence?

That Christ, and the things of Christ cannot be divided, but that he which hath the one, must have the other; his person and benefits be inseparable. See John 6, 40. These benefits they are either spiritual, as righteousness, sanctification, and redemption, 1 Cor. 1, 30. or earthly good things, so far as they are behooveful for his members: either they be supernal things, as God; or equal, as Angels; or inferior, as the world; all is given with Christ.

What use is to be made of this point?

It reproves two sorts of men: First Papists, who shut out the wicked from eternal life, and yet affirm, that they eat Christ in the Sacrament. Secondly, such as would have us partake in the benefits of Christ, without partaking with himself: as if a branch could have the juice and life of the Vine, and not be in the Vine. Besides, it greatly comforts such as be married to Christ by faith: for having him, they are sure to have all his things, even as a woman married to her husband, communicates in all his honor and wealth.

What are we to learn from hence, that Christ is said to be given for us?

It teacheth, that we have not deserved Christ, because he is a gift, yea a free and frank gift, proceeding of mere favor and love (as the word here signifies.) Also it stirreth us up to thankfulness, that Christ so holy, so high, so blessed, should be given for us, so profane, so vile, so wretched.

What use of this is further to be made?

What more may we learn from hence?

This: whatsoever is given to any man, if Christ be not given withal, it can be no good thing to him, for as he that possesseth Christ must needs have all good things, so he that possesseth not Christ, hath no good thing. Above all things then labor for him to have him, and judge all loss and dongue to him.

Who are the persons for whom Christ was given?

For us, that is even Paul and all others which are like him, (to wit) such as God hath predestinated and called.

But is not Christ sufficient to save all men?

Yes, he is, were it that all men had Faith to receive him: but as the Sun gives us no light without an eye to behold it, nor clothes warm us, except we put them on, nor meat feed us unless it be eaten: so neither doth Christ avail any man but believers, of whom there is an universality and a world, as there is a world and universality of unbelievers.

What use of this?

To provoke all men to labor for to become true believers: better never to have been, then not to be of this number. Note further, that the world [ All ] is so limited to the faithful, as Gal. 3, 22. that it serveth also to take away the difference between Jew & Gentile, as Ro. 10, 11, 12.

WHat are we to think of the reading of this Text?

Some read it all by interrogation or question thus: who shall accuse? shall God who justifieth? who shall condemn? shall Christ who is dead? &c. containing a reason. Some read it by question and answer, thus. Who shall accuse? it is God who justifieth; that is, nobody shall accuse, for it is God who justifieth: & who shall condemn? it is Christ which is dead; that is, nobody shall condemn, for it is Christ who is dead, risen, sitteth at the right hand of God, and maketh request. This latter reading is the best, because it is more plain and easy then the former, which doth obscure the sense, and is against the credit of the Greek Copies, which rcade it not by a continued interogation.

What doth this Text contain?

Two things: First, a double assault, implied and folded in the Question, Who shall? &c. Secondly, it shows the remedy in the answer, It is God &c.

Where is the first assault or temptation?

In these words: who shall lay ought to the charge of God's chosen? to lay to ones charge, is a word taken from civil Courts, & signifies to accuse, to cal one into law, to enter suite or action against him, charging him with some crime or guilt; and (by God's chosen) is meant such as be elected of God, unto life eternal, and do believe the Gospel.

What do ye learn from these words?

That all the merits of Christ, are appropriate unto elect faithful ones, for these he died, rose again, sitteth at the right hand of God, and maketh request for them: those God justifieth, sanctifieth, and glorifieth. Where is then that universal grace by which all and every are said to be redeemed by Christ effectually? For of his suffiency is not the question.

Now ye have expounded the words of the question, tell me what temptation against our faith is infolded and wrapped in them?

This: there be sundry adversaries that will rise up and accuse us as guilty of sin and death, how shall we do? And indeed so it is: First, Satan will charge us Revel 12, 10. Secondly, the law of Moses which we have transgressed, John, 5, 45. Thirdly, our own conscience will accuse us, Rom. 2, 15. Lastly, the world will accuse us, as it accused Christ, John Buptist, the Apostles and others. Now it is heavy to have so many and subtle accusers in such a Court as before God's tribunal, where the case concerns our salvation or damnation. Now the remedy which Paul doth give us against this temptation, is a very fit and excellent remedy, even this: It is God who justifieth. And note here that justification by absolving, is opposed both unto accusation, and condemnation; from both an elect sinner is freed at his justification.

What is meant by justifying?

To justify, signifies to absolve or acquit from guilt of sin, and to account or pronounce one just. That this is the meaning of the word, may appear first by comparing this place with Acts 13, 39. Where the word justified, can signify no other thing then absolution from sin. Secondly, because it is set against accusing & condemning, which are two actions of judgment, the one charging a man with guilt and crime, the there pronouncing punishment upon him, being found guilty and convicted. Therefore justification which is the contrary to both these, must needs signify the absolving and acquitting one from guilt and punishment, and the pronouncing of him just; and this comes unto us by the obedience and death of Christ, being laid hold of by a lively faith.

Now the word is expounded, let us hear what is the force of the Apostles answer, and the effect of the remedy affoarded us?

Thus much: that it is in vain for any to accuse the faithful, because they have God, who himself is the judge to acquit them.

What is our doctrine from hence?

They (whose sins God pardons and accepts for just men) need not fear the accusation of all their enemies; the reasons hereof, be these. First, when contraries be immediate, the putting or granting of the one, is the removing of the other, as thus. The number is even, therefore it is not odd: Abraham is in heaven, therefore not in any part of hell. So here, God absolues, therefore it bootes none to accuse, for if they do, it is to no purpose. Second reason, God is the highest judge, and his tribunal seat is the supreme judgment seat; therefore from thence there is no appealing. As amongst men, persons accused or condemned, may appeal till they come to the highest Court{is} so being absolved before God's tribunal seat, there is no further accusation to be feared; all appeals from thence, be void and of no force.

What use is to be made of this doctrine?

It must serve to strengthen & comfort us, in the terror of conscience, being frighted with the guilt of sin, the sentence of the law, the cruelty of Satan: in as much as these either dare not appear before God, to accuse and charge us, or if they do it, it is but lost labor, since GOD the judge hath discharged us. Secondly, as it shows the happiness of justified persons, so it bewrays the great misery of such as do not believe; because they be subject to the accusation of sin and Satan themselves, and of the world, and to the condemnation of God and his law.

So do the believers, because they have sin still in them, and God's justice must needs condemn sin: how doth the Apostle answer this assault?

Thus, that Christ being dead, he hath in his death made satisfaction; and where satisfaction is made to divine justice, there is no cause to fear condemnation, which doth never proceed but against persons who cannot satisfy, neither by others nor themselves.

Tea, but what can a dead man profit us?

Nothing at all, had death swallowed him up and subdued him; but Christ once dead is risen again, and now sitteth at the right hand of God.

Hath God a right band, or doth Christ sit in heaven?

No not so, for in heaven be no seats, and God is a Spirit, and therefore is no bodily substance having fleshly members; but the meaning of this phrase is, that Christ liveth in heaven blessedly, and reigneth in exceeding glory and power, not only as he is God, but also as he is man, being exalted in his kingdom and Priest-hood, and declared king and head of his Church, before God and the Angels, having all things subject to him. Of which singular dignity and honor given to him by his Father, read Mat. 28, 18. Ephe. 1, 20, 21, 22. Phil. 2, 9. Col. 2, 15. 10. 13. 3.

What is meant by this, that he makes request for us in Heaven?

That as he once merited our salvation in earth by dying, so he now continually preserves it for us in heaven by his intercession for us; which is not now in humiliation by kneeling upon his knees, as in the days of his flesh, nor as the Spirit doth by stirring up requests for us: but he now maketh request by the virtue and merit of his death, appeasing his Fathers wrath, and turning his favor towards us, so often as we sin of infirmity, and seek for pardon in his name.

Tell us distinctly in what things doth this intercession of Christ consist?

In four things: First, in his appearing for us before God, Heb. 9, 24. Secondly, in his satisfaction once performed to God's justice for us, Heb. 10, 12. 14. Thirdly, in that his will is, that this satisfaction should ever stead all his members before God, Heb. 10, 10. Lastly, the consent of God his Father, resting in this satisfaction and will of his Son, John, 11, 42.

What is the benefit that believers have by this intercession of Christ, to whom alone this honor is peculiar?