The Complaint of a Sanctified Sinner Answered, Verse 4
VERS. 4.
So yee, my Brethren, are dead alſo to the Law by the body of Christ, that yee ſhould be vntounto another, euen vntounto him that is rayſed vp from the dead, that we ſhould bring forth fruit vntounto God.
IN this Verſe the Apoſtle makes the aſſumption of that Argument of his, by which hee proues that true Beleeuers are freed from the Law: his Maior or firſt Propoſition which is implyed in the words of the firſt Verſe, being this, That dead men are not vnderunder the Law, but are freed from it in the firſt words of this Verſe, he aſſumes on this manner:
That true Beleeuers are dead to the Law, directing his ſpeech in particular to the beleeuing Romanes, and to other true beleeuers that were amongſt them, whom hee ſtiles by the name of Brethren. So yee, my Brethren (ſaith he) are dead alſo to the Law by the body of Chriſt, &c. ſo ſtands this Verſe in relation to the Apoſtles Argument, as the aſſumption of it.
Now as this Verſe hath reſpect to the two Verſes foregoing; it contaynes the reddition or application of that compariſon or ſimilitude the Apoſtle takes from the Law of Marriage, wherein we hauehave three correſpondent parts, three parts anſwering to the parts of the ſimilitude: as, Firſt, like as a married woman is free from her huſband, when her husband is dead; So (ſaith the Apoſtle) true Beleeuers are dead to the Law, & by death are freed from the Law, that is in the firſt words, So yee, my Brethren, are dead alſo to the Law. To which the Apoſtle ſubioynes how true Beleeuers are dead to the Law, namely, by the body of Chriſt. Then as a wife may lawfully marry another man, when her husband is dead: ſo here the Apoſtle ſaith, True Beleeuers may marry another, which he ſets downe as the end of the former, That true Beleeuers are dead to the Law, that they ſhould be to another, that yee ſhould be vntounto another. And then he deſcribes that other, That hee is one rayſed from the dead, in the words following, Euen vntounto him that is rayſed vp from the dead. Then followes the laſt correſpondency, That as a wife, her husband being dead, and ſhee being married to another man, may beare children to that other man, (which is not expreſſed, but implyed in the former ſimilitude) ſo true Beleeuers being freed from the Law, and married to another husband, may bring forth fruit vntounto that huſband, and that is alſo ſet downe as the end of their being married to another husband, in the reſt of the words of this Verſe; That we ſhould bring forth fruit vntounto God: and thus we ſee what part of the Apoſtles Argument this Verſe contaynes, and how it anſwers to the foregoing ſimilitude: and ſo we hauehave the generall matter of it. Come we to the ſeuerall parts of this Verſe.
The firſt part of it, anſwers to the firſt part of the foregoing ſimilitude, and is (as ye hauehave heard) in theſe words: So yee, my Brethren, are dead to the Law by the body of Christ.
So ye my Brethren] or, Interpretationwherefore my Brethren, or, now my Brethren; the Apoſtle vſeth theſe wordes onelyonly as a paſſage to the application of his foregoing ſimilitude; and where he ſaith, my Brethren, his meaning is (as if he had ſaid) my beloued, whom I reſpect as thoſe that profeſſe the ſame truth with mee, and are knit to me by the bond of louelove: Are dead alſo to the Law; this phraſe and forme of ſpeech dead to the Law, is afterward expounded, Verſ. 6. where the Apoſtle ſaith, Wee are deliuered from the Law, being dead vntounto it: whence wee may gather, that to be dead to the Law, is to be freed from it by death; to be ſet free from the Law, as a wife is ſet free from the Law of Marriage, by the death of her husband.
Now, this freedome from the Law (vnderſtanding by the Law, the morall Law) is not to be conceiued as a freedome from all obedience to the Law, as an exemption from the Law, as it is the rule of good life. Adam before his fall was not ſo freed from the Law, and the Angels and Saints in heauen are not now freed from it in that reſpect, none yeeld more obedience to the Law then they; but we are to conceiue this freedome from the Law to be in three other reſpects, namely, In reſpect of the rigour of the Law; Of the curſe of the Law; And of the power of it to ſtirre vp to ſinne through the corruption of nature.
By the body of Christ.] To omit the diuers acceptions of theſe words, The body of Chriſt, ſome expounding them of the accompliſhment of the figures of the Law: ſome of the Incarnation of Chriſt, &c. we are therefore to vnderſtand the Paſſion of Chriſt, the ſuffering of Chriſt in his humane nature, for ſo was Chriſt offered vp in ſacrifice. Heb. 10.10.Heb. 10.10. By the offering of the body of Ieſus Christ once made. 1. Pet. 2.24. The Apoſtle ſaith, 1. Pet. 2.24.Hee bare our ſinnes in his body on the Tree. So then, true Beleeuers are dead to the Law by the body Chriſt, that is, by the death and paſſion of Chriſt, by his ſuffering in his humane nature, Gal. 3.13.when he in his humane nature was made a curſe for them, to redeeme them from the curſe of the Law, Gal. 3.13. Thus then conceiue we the meaning of the Apoſtle in theſe words: So yee, my Brethren, &c. As if hee had ſaid:
Now then, my beloued in the Lord, whom I reſpect as thoſe that profeſſe the ſame truth with me, and are knit to me by the bond of louelove: As a wife is ſet free from the Law of Marriage by the death of her husband, ſo it is with you, you in like manner are ſet free by death from the rigour and curſe of the Law, and from the power it hath to ſtirre you vp to ſinne, euen by the death and paſſion of Chriſt, by his ſuffering in his humane nature, when he was made a curſe for you, to redeeme you from the curſe of the Law.
Paſſing by that kinde compellation here vſed by the Apoſtle (Brethren) hauing ſtood on that Verſe 1,
In the firſt place obſerue wee how the Apoſtle doth here apply his foregoing ſimilitude, namely thus: Obſer. Hauing ſaid that a wife is freed by the death of her husband from the Law of Marriage, here he ſaith, That ſo it is with the true beleeuing Romanes, and other true beleeuers amongſt them, that they in like manner are freed by death from the Law, euen from the rigour and curſe of the Law. Hence we are giuen to vnderſtand thus much:
That true Beleeuers are as free from the Law, Doctrine. 1 not from obedience of the Law, True beleeuers are as free from the rigour and curſe of the Law, as a wife is free from ber husband, when he is dead.but from the rigour and curſe of it, as a wife is free from her husband, when her husband is dead: true Beleeuers are no more vnderunder the rigour and curſe of the Law, then a wife is vnderunder the power of the ſpeciall Law of Marriage, when her husband is dead. Further proofe of this we huue, Gal. 3.13. The Apoſtle ſaith there, That Chriſt hath redeemed Gods choſen, as many as truly beleeue in him, and ſet them free from the curſe of the Law: Gal. 4.4, 5.and, Gal. 4.4. he ſaith, That Chriſt became ſubiect to the Law, that hee might redeeme them that were vnderunder the Law, that is, vnderunder the bondage and curſe of it, that he might ſet them free from that bondage and curſe of the Law: and therefore certainely, true Beleeuers are as free from the rigour and curſe of the Law, as a wiſe is free from her husband, when her husband is dead, and they are no more vnderunder the rigour and curſe of the Law, then a wife is vnderunder the power of her husband, when her husband is dead: and the reaſon of this is,
True Beleeuers are freed from the iuſtice of God, Reaſon. binding to the rigour and curſe of the Law, it being fully anſwered and ſatisfied by the death of Chriſt for them, and on their behalfe, as a wife is freed from the ſpeciall Law of God touching Marriage, when her husband is dead. For the vſe. Firſt:
This diſcouereth to vsus the error of the Papiſts, Vſe 1 in that they teach that the Law and the Goſpell are all one for ſubſtance of doctrine; A Popiſh error diſcoueredthat cannot be, for then true beleeuers, ſuch as are in Chriſt, ſhould not onelyonly be freed from the Law, but alſo from the Goſpell. Now that we find not in any place of Scripture, that true beleeuers are freed from the Goſpell, and therefore that is but a fancy of the Papiſts, that the Law and Goſpell are all one for ſubſtance. Secondly:
Is it ſo that true Beleeuers are as free from the rigour and curſe of the Law, Vſe 2 Comfort for all true beleeuers.as a wife is free from her husband, when her husband is dead: here is then a ground of ſweet comfort for all true beleeuers, this may cheere vp their hearts in regard of their many weakeneſſes and imperfections, in doing of good duties, and in auoiding of euill, they find that they faile in doing good things, and come ſhort of that they ought to doe, and that they caſt not off all euill fully as they deſire: let them herein comfort themſelues, that they are freed from the rigour of the Law, and therefore the Lord will not examine their actions according to the ſtrict rule of his Law, they carrying in their hearts an holy purpoſe to pleaſe God in all things, and walking before him in truth and ſinceritie, their weakeneſſes, their imperfections, and their failings, beſides their purpoſe, ſhall neuer be laid to their charge; that is an excellent comfort. Men cōmonly pleaſe themſelues much in this, that they ſo carry themſelues amongſt men, that howſoeuer they faile, yet the Law of man can take no hold of them, the Law of man cannot touch them: much more then may true beleeuers comfort themſelues in this, that though they faile in many things, yet the Law of God, in regard of the rigour of it, is as a dead letter to them, it lyes not againſt them, they are as free from the rigour of it, as a wife is free from her huſband, when her husband is dead.
Againe, this being ſo, that true beleeuers are as free from the curſe of the Law, as a wife is from her husband when he is dead; it may teach as many as truely beleeue in Chriſt, not to feare any euill ouer-much, as reuilings and curſings of ill tongues, witch-craft, plague, peſtilence, famine, ſword, or death it ſelfe: for why? the curſe which makes all theſe things hurtfull, is remoued from them that are in Chriſt: and therefore let not them feare theſe things before they come, nor be diſcouraged when they fall on them: What though thou be taken away by a common calamitie, as by dearth, by peſtilence, by ſword, or the like? yet remember this, if thou be in Chriſt, the venom and ſting of thoſe things is remoued from thee, and they fall not on thee as a curſe, and let that be thy comfort and cheere vp thine heart.
Now further, Obſer. whereas the Apoſtle addes (By the body of Chriſt, that true beleeuers are dead to the Law) (by the body of Chriſt) that is, by the death and paſſion of Chriſt, we are giuen to vnderſtand thus much,
That Chriſt his death, his ſuffering, Doctrine 2 and ſhedding of his bloud on the Croſſe, Only by the death of Chriſt is the rigour and curſe of the Law remoued from true beleeuers Coloſſ. 2.14.is the only meanes and meritorious cauſe of the remouing of the rigour and curſe of the Law from Gods choſen: only by the death of Chriſt is the rigour and curſe of the Law remoued and taken away from true beleeuers. The Apoſtle ſaith, Coloſſ. 2.14. That Chriſt putting out the hand-writing of Ordinances that was againſt vsus, which was contrarie to vsus, hee euen tooke it out of the way, and faſtned it vponupon the Croſſe. And indeed Chriſt on the Croſſe, ſtood in the ſtead of Gods choſen, Heb. 7.22.He was their ſuretie, Heb. 7.22. And when hee ſtood on the Croſſe, then only did hee vnderunder goe the curſe for them. Gal. 3.13.Gal. 3.13. The Apoſtle ſaith, Chriſt redeemed them from the curſe, when hee was made a curſe for them: and when was that? Surely, when hee hung on the Croſſe: for ſo it followes in the proofe of the Apoſtle in the words following, Deut. 21.23.For it is written, Curſed is eueryevery one that hangeth on tree, which is a plaine proofe of this. That only by the death of Chriſt is the rigour and curſe of the Law remoued from true beleeuers. We ſhall neuer find in any place of Scripture, that remiſſion of ſins and remouall of the curſe of the Law, is aſcribed to Chriſt his actiue obedience, but euer to his death and paſſion.
Oh then the intolerable pride of the Papiſts! Ʋſe 1 they dare challenge remiſſion of ſinnes for ſomething done by themſelues, The pride of Papiſts diſcouered.yea for things done by them, for which they hauehave no warrant in the Word of God; as, they dare challenge pardon of ſinnes for their Pilgrimages, wilfull Pouertie, ſingle Life, and ſuch like: and herein appeares their monſtrous pride. Ieſus Chriſt the righteous did not purchaſe remiſſion of ſinnes, and remouall of the curſe of the Law, by his perfect fulfilling of the Law, and yet the proud Papiſt dare challenge remiſſion of ſinnes and temouall of the curſe of the Law, for his will-worſhip and deuiſed obedience, which is moſt hatefull and moſt abominable pride and preſumption. To leaue them: for the vſe of the point to our ſelues.
It being ſo, that only by the death of Chriſt, Ʋſe 2 the curſe of the Law is remoued from true beleeuers: Whither we are to goe to find deliuerance from the venom and ſting of any trouble.Hence wee learne whither to goe to finde deliuerance, from the venom and ſting of any trouble or diſtreſſe, that befalls vsus, namely, to the Croſſe of IESVS CHRIST, when thou art ſicke, or in any trouble whatſoeuer; if thou deſire to hauehave the bitterneſſe and curſe of that trouble remooued, then ſeeke thou to the Croſſe of Chriſt.
How is this to be done, may ſome ſay? Queſt.
I anſwere, Anſw. The firſt thing that thou doeſt in time of thy diſtreſſe, let it be this, euen an earneſt ſuite put vp to God for the pardon of thy ſinnes in the bloud of IESVS CHRIST: ſeeke to the Croſſe of Chriſt for the remiſſion of thy ſinnes, and eſpecially for that ſinne thou thinkeſt is the cauſe of thy trouble, and neuer reſt ſuing to the Lord, till it pleaſe him to giuegive thee ſome aſſurance of the pardon of thy ſinnes; and then thou ſhalt be ſure, though thy trouble be ſtill continued on thee, yet the venom and bitterneſſe of that trouble is remoued from thee, and it ſhall not hurt thee: and vnleſſe thou take this courſe, thou canſt finde no comfort in the time of thy trouble, & though thou beeſt deliuered from thy trouble, yet will it be but in iudgement, not in mercy; as it was with Pharaoh, ſo ſhall it be with thee, one trouble ſhall follow after another, till thou be deſtroyed. Learne then in the time of thy diſtreſſe to goe to the Croſſe of Ieſus Chriſt for eaſe and comfort, and neuer reſt till thou find eaſe and comfort deriued to thee from thence, and thou ſhalt be ſure, whether it be cōtinuance of thy diſtreſſe, Vſe 3 or deliuerance from it, it wil be in mercy, not in iudgement.Such as would be freed from the curſe of the Law, muſt looke that they hauehave part in the death of Chriſt.
There is yet ſome further vſe to be made of this doctrine, that onelyonly by the death of Chriſt, the curſe of the Law is remoued and taken away from true Beleeuers. This moreouer wee muſt know, that if wee looke for freedome from the curſe of the Law, it muſt be by hauing part in the death of Chriſt: if wee would be freed from the curſe of the Law, we muſt looke that we hauehave our part in the death of Chriſt; and ſo far forth as we hauehave part in the death of Chriſt, ſo far are we freed from the curſe of the Law.
Now we come to hauehave part in the death of Chriſt, by faith in his death; by faith in Chriſt crucified, wee come to be partakers of the merit of his death, for the taking away of the guilt of ſinnes, and the puniſhment due to vsus for our ſinnes: and that wee deceiue not our ſelues in this point; for herein eueryevery one will be readie to flatter and ſoothe vp himſelfe, and to thinke he hath faith in the bloud of Chriſt, for the waſhing away of his ſinnes, and thereupon preſume to come to the Sacrament of the Body and Bloud of Chriſt, wherein faith is ſpecially directed to the death and paſſion of Chriſt; that wee therefore deceiue not our ſelues: Let vsus know this for a truth, that we can neuer hauehave true faith in the bloud of Chriſt, vnleſſe wee be further inlightened, then by the light of nature, or then nature can afford, and be made to ſee the ſinnes of our hearts and liues, yea to ſee our particular ſinnes: the vileſt wretch that liues, can in generall ſay he is a ſinner; but our ſight of ſinne muſt be more ſpeciall, we muſt ſee our particular ſinnes, and wee muſt ſee them together with the curſe and iudgements of God attending on them, that we may be humbled for them, and find our ſelues ſtand in need of the bloud of Chriſt, for the pardon of them; Many mens hearts and conſciences can tell them of their particular ſinnes, and yet they are not humbled for them; and what is the cauſe? Surely, becauſe they ſee them not together with the curſe of God due to them; they bleſſe themſelues in their hearts and ſay, Deut. 29.19.they ſhall hauehave peace, as it is Deut. 29.19. Men naturally ſay in their hearts, The curſes of the Law are fooliſhneſſe; and deride the iudgements of God threatned againſt them for their ſinnes.
Oh then, labour thou to ſee thy particular ſinnes, and to ſee them together with the curſe of God due to them, that ſo thou maiſt be humbled, and find thy ſelfe ſtand in need of the bloud of Chriſt; this is to make way for faith, and to make thine heart readie & fit for the worke of faith. And if thine heart be thus prepared and humbled, no doubt, the Lord will then worke faith in thee, to apprehend the merit of Chriſt his death for the pardon of thy ſinnes, and thou ſhalt be freed from the curſe of the Law, and then thou comming to the Sacrament, ſhalt find thy faith ſtrengthned and confirmed in the bloud of Chriſt: And the Sacrament ſhall be to thee a ſeale of that righteouſneſſe that is by faith in Ieſus Chriſt.
One thing yet remaynes to be gathered from theſe words of the Apoſtle: In that he ſaith, True beleeuers are dead to the Law, that is, freed not only from the rigour and curſe of the Law, but alſo from the power of the Law, euen that power it hath to ſtirre them vp to ſin through their owne corruption, and that by the body, that is, by the death of Chriſt. Hence we may further gather thus much:
That it is only part in the death of Chriſt that ſets vsus free from the power of the Law, Doctrine 3 Only part in Chriſt his death ſets men free from the power the Law hath to ſtirre them vp to ſinne, by reaſon of their owne corruption. Heb. 2.14.euen from the power it hath to ſtirre vsus vp to ſinne through our owne corruption, the Law hath power to ſtirre vp to ſinne through our corruption, as afterward wee ſhall ſee, and wee are freed from that power, by hauing part in the death of Chriſt; yea, by hauing part in the death of Chriſt, wee are enabled to withſtand and to repel the temptations of Satan, and to ouercome them. For why? Chriſt by his death hath deſtroyed the Deuill, Heb. 2.14. And hath ſpoyled Principalities and Powers, and ſtripped them of their power, Coloſſ. 2.15. And therefore from the death of Chriſt, we ſhall hauehave power againſt the allurements and prouocations of Satan ſtirring vsus vp to ſinne, and indeed, as many as truly beleeue in Chriſt, are made partakers, not only of the merit of Chriſt his death, but alſo of the power of it, and by that power, the ſtrength of their owne corruption is weakned and abated, and they are thereby enabled to withſtand the force of it; and ſo we may reſolue on this as a certayne truth, that hauing part in the death of Chriſt, is that, that ſets vsus free from that power the Law hath to ſtirre vsus vp to ſinne through our owne corruption, yea, it makes vsus able to withſtand the temptations of Satan, and to ouercome them.
Hence then learne we how we may get ſtrength againſt the corruption of our owne hearts, Vſe. How we may get ſtrength againſt our owne corruption, and againſt Satans temptations.and may be enabled to ouercome the temptations of Satan alluring and ſtirring vsus vp to ſinne; it muſt be by faith in the bloud of Ieſus Chriſt. Chriſt by his death hath freed as many as truly beleeue in him, from the power of the Law, ſtirring them vp to ſinne through their own corruption, and from his death muſt wee fetch power againſt the ſtrength of our owne corruption, and Chriſt by his death hath ouercome Satan, and ſtripped him of his power, and thence muſt we deriue power to withſtand his temptations, and to ouercome them; and if we would be armed to get victorie ouer the Deuill, it muſt be by faith in the death of Chriſt. And hence it is (no doubt) that moſt men are eaſily foyled, and doe ſoone yeeld to the leaſt allurements and temptations of Satan, hee tempting and ſtirring them vp to ſinne, becauſe they want faith in the bloud of Chriſt.
Yee ſhall heare a man or a woman ſometimes ſay, Oh, I would fayne leaue this or that ſinne, I would fayne leaue my Swearing, I would fayne put away my raſh Anger, and the like; but alas, I am ſuch a weake and forgetfull creature, that I cannot doe it. Doſt thou, whoſoeuer thou art, ſpeake in good earneſt? wouldſt thou indeed leaue thy ſinne, and of weake, be made ſtrong to ouercome it? Learne then how thou maiſt be ſo, from the mouth of the holy Ghoſt, Heb. 11.34.he hath taught thee, Heb. 11.34. By faith in Chriſt, of weake, thou maiſt be made ſtrong. They are the very words of the holy Ghoſt in that place. And, 1. Ioh. 5.4. 1. Iohn 5.4.This is our victorie that ouercommeth the world, euen our faith. By faith in Chriſt, wee ſhall be able to ouercome the World, yea, the Prince of this world, the Deuill, and to withſtand his temptations. Labour then to get faith in the death of Chriſt, and thou ſhalt thence deriue, not only comfort, but ſtrength againſt thine owne corruption, and againſt Satan ſtirring thee vp to ſinne: and know it for a truth, that though thou beeſt one of Gods choſen, and one that doeſt belong to Gods election, and Chriſt by his death hath taken away the power of the Deuill, yet to thee it is not effectuall, till thou come to hauehave faith in his death; Till then, the Deuill hath power to tempt thee, and to ouercome thee: and therefore neuer reſt till thou finde that thou haſt faith in the bloud of Chriſt, and aſſurance that thy ſinnes are waſhed away in his bloud, and then thou ſhalt be ſure to find ſtrength againſt Sinne, Satan, and all the enemies of thy ſaluation.
Come we to the ſecond part of this Verſe, in the next words, That yee ſhould be to another, euen vntounto him that is vayſed vp from the dead. Theſe words are eaſie to be vnderſtood, I neede not much to ſtand on the opening of them. That yee ſhould be to another, that is, Interpretationas the new Tranſlation hath it, That yee ſhould be married to another, euen vntounto him, that is, vntounto Chriſt, whom the Apoſtle thus deſcribes, That he is rayſed vp from the dead, which is as if hee had ſaid, Who in his body was dead, but now is rayſed vp from death to life againe.
Now here obſerue we, that the Apoſtle ſaith, Obſeru. True beleeuers are dead to the Law, are freed from the Law, as their former husband, not that they ſhould liue as it were in wid… whood, but that they ſhould be to another, that they ſhould be married to another husband: hence then it is cleere,
That true Beleeuers are not altogether at libertie, Doctrine. 4 though they be freed from the Law; True beleeuers are in ſpeciall manner vnderunder Chriſt his gouernement and guidance.no, they are ſtill vnderunder a Gouernour, vnderunder an Head, and vnderunder a Guide, yea, they are in ſpeciall manner vnderunder an head and a guide, as a wife is vnderunder the gouernement and guidance of her husband: ſo are they vnderunder the gouernement and guidance of Chriſt their husband, and hee is in ſpeciall manner a guide to them, hee guides them by his Word, and by his Spirit, Epheſ. 1.22.in ſpeciall manner. Epheſ. 1.22. The Apoſtle ſaith, that all things whatſoeuer are in ſubiection, and are made ſubiect to Chriſt. But how? vnderunder his feet, that is the manner of their ſubiection: but his Church and the members of it, they are ſubiect to him after a more ſpeciall manner, namely, as the body is ſubiect to the head, and hath made all things ſubiect vnderunder his feete, and hath appointed him ouer all things to be the head to the Church. Epheſ. 5.23, 24.And, Epheſ. 5.23, 24. ſaith the Apoſtle, The husband is the wiues head, euen as Christ is the head of the Church. And therefore as the Church is in ſubiection to Chriſt, euen ſo let wiues be to their huſbands in eueryevery thing. A plaine Text to this purpoſe, directly ſhewing that the Church and the members of it, all true beleeuers, though they be freed from the Law, yet they are not altogether at libertie, but they are ſtill vnderunder a gouernement, they are vnderunder an head and a guide; as a wife is vnderunder the gouernement of her husband, ſo are they vnderunder the ſpeciall gouernement of Chriſt, and hee guides them by his Word and Spirit in ſpeciall manner: and the reaſon and ground of this Truth, is this:
Chriſt hauing vouchſafed to ioyne true beleeuers ſo neerely to himſelfe, Reaſon. as to make them fleſh of his fleſh, and bone of his bone, without queſtion he beares a ſpeciall louelove to them, and he hath a ſpeciall care ouer them for their good, and out of that louelove and care of …is, hee ſuffers them not to range after the vanities of the world, and after the pleaſures of ſinne, and to run after the luſts of their owne hearts; but he orders them, and he guides them after a ſpeciall manner: and therefore, this we may reſolue on as a certayne truth,
That howſoeuer true beleeuers are freed from the Law, yet they are not altogether at libertie, they are ſtill vnderunder a guide; and as a wife is vnderunder the gouernement of her husband, ſo are they vnderunder the ſpeciall gouernement of Chriſt, and he guides them by his Word and by his Spirit in ſpeciall manner.
Let this be thought on as a ground of tryall to eueryevery one of vsus; hereby trie thy ſelfe, Vſe. Tryall who be true beleeuerswhether thou be a true beleeuer, and conſequently freed from the rigour and curſe of the Law, or no:
Doeſt thou find, that though thou art freed from the rigour and curſe of the Law, yet thou art not altogether at libertie, but thou art ſtill vnderunder a guide, euen vnderunder Chriſt thine head, and thou art guided by his Word and Spirit in ſpeciall manner, thou findeſt his Word and Spirit guiding thee in all thy thoughts, words, and actions? Then comfort thy ſelfe, thou art then a true beleeuer, and thou art freed from the rigour and curſe of the Law.
But on the other ſide, if thou find it thus with thee, that thou thinkeſt thou art freed by Chriſt from the curſe of the Law, and yet thou findeſt not thy ſelfe vnderunder the gouernement of Chriſt, and that in ſpeciall manner thou art guided by his Word and Spirit: Deceiue not thy ſelfe, thou art not freed from the Law, thou art yet vnderunder the curſe of the Law, and thou art lyable to it in this life, and for euer, after this life is ended. And herein thouſands deceiue themſelues; many thinke, and they ſticke not to ſpeake it, that Chriſt dyed for them, and they are redeemed by the bloud of Chriſt, and ſo ſet free from the curſe of the Law, yet they are ſo farre from finding themſelues vnderunder the ſpeciall gouernement of Chriſt, as indeed they turne Gods grace into wantonneſſe, and the doctrine of grace and of freedome, from the rigour and curſe of the Law, into a pernicious indulgence, and licence to ſinne; and thereupon they take libertie to themſelues to goe on in all manner of prophaneneſſe; and a man may reade impietie and prophaneneſſe in their faces, in their fore-tops and new-fangled attyre, and their mouthes vtter it forth in curſings, in raylings, and in blaſphemous oathes, and they are openly prophane in their liues. Oh, ſuch perſons exceedingly deceiue themſelues, and they are maruellouſly blinded by the Deuill.
If thou wouldeſt be ſure that thou art a true Beleeuer, and that thou art freed from the rigour and curſe of the Law, thou muſt find thy ſelfe vnderunder the gouernment of Chriſt, and that thou art guided by his Word and Spirit, in ſpeciall manner: and if thou finde it not thus with thee, certainely thou art not freed from the Law, thou art vnderunder the curſe of the Law; and take this for a certaine truth, that true Beleeuers finde themſelues vnderunder Chriſt as their head and guide, and that they are guided by him in ſpeciall manner, and ſuch as hauehave not Chriſt their head and giude in this life, ſhall hauehave him their Iudge and Condemner in the life to come. Obſer.
In the next place, we are to obſerue, who it is that the Apoſtle ſaith, the true beleeuing Romanes and other true Beleeuers ſhould be married vntounto; and that is expreſſed in theſe words (euen to, him.) He ſaith, the true beleeuing Romanes, and other true Beleeuers, were freed from the Law their former husband, that they ſhould bee vntounto another, euen vntounto him that is rayſed vp from the dead (that is) vntounto Chriſt. Hence we are giuen to vnderſtand thus much
That Chriſt is the husband of the Church; Doctrine 5 true Beleeuers are married to Chriſt, Chriſt is the head and huſband of true Beleeuers. Hoſea 2.19.and Chriſt is their head and their husband, and there is that relation and that neere vnion and coniunction betweene Chriſt and the Church, that there is betweene the husband and the wife. Hoſea 2.19, 20. The Lord ſayth to his Church, I will marry thee vntounto mee for euer: yea, I will marry thee vntounto mee in righteouſneſſe, and in iudgement, and in mercy, and in compaſſion. 20. I will euen marry thee vntounto me in faithfulneſſe, and thou ſhalt know the Lord. Iohn 3. Wee reade, that when Iohns Diſciples came to him, and told him that Chriſt baptized, and that all men came to him, thinking that, that was a great diſparagement to their Maſter, Iohn ſaith to them, Verſe 28. Ye your ſelues are my witneſſes, Iohn 3.28.that I ſaid I am not the Chriſt, but that I am ſent before him. And then he ſubioynes Verſe 29. He that hath the Bride, is the Bridegroome. As if he had ſaid, Thinke ye not much at this, that Chriſt ſhould be preferred before mee, and hauehave the chiefe preeminence in the Church; hee is the Bridegroome, and the Church is his Bride; and therefore good reaſon hee ſhould excell and bee preferred before all others in the Church.
And this Epithite and Title of being Bridegroome of the Church, is giuen to Chriſt, and he takes it to himſelfe, Mat. 9.15. Mat. 9.15.Can the children of the marriage Chamber mourne, as long as the Bridegroome is with them? And Mat. 25.5. Now while the Bridegroome tarryed long. Mat. 25.5.6.10.Verſe 6.10. and Luke 5.34. Can ye make the children of the wedding Chamber to fast, as long as the Bridegroome is with them? And Epheſ. 5.30. Epheſ. 5.30.The Apoſtle ſpeaking of the neere ſpirituall vnion that is betwixt Chriſt and his Church, ſaith, We are members of his body, and of his fleſh, and of his bones: and, For this cauſe ſhall a man leaue Father and Mother, and ſhall cleaue to his wife, and they twaine ſhall be one fleſh. And then he addes Verſe 32. This is a great ſecret, but I ſpeake concerning Chriſt, and concerning the Church. Plainly ſhewing this to bee a truth, that there is that relation betweene Chriſt and his Church, that there is betweene the husband and the wife, and that neere vnion and coniunction betweene him and his Church, or rather indeed a more neere and more ſtrict vnion and agreement betweene him and his Church, then there is betweene a man and his wife: and to this purpoſe wee might cite many more teſtimonies of Scripture: the whole Booke of the Canticles driues to this purpoſe, and ſhewes this to bee a truth, that Chriſt is the husband of the Church, and true Beleeuers are married to Chriſt, and hee is their head and their husband: and the ground of this truth is this,
There is the ſame neereneſſe betweene Chriſt and the Church, Reaſon. that there was betweene Adam and Eua; for as Eua was framed and made of the rib that was taken out of Adams ſide, Gen. 2.22.Gen. 2.22. So the Church is framed and made of the bloud iſſuing and ſtreaming out of the ſide of Chriſt crucified; out of the ſide of Chriſt crucified came bloud and water, Iohn 19.34.Iohn 19.34. by which the Church and the members of it are waſhed from their ſins, and cleanſed and made new creatures, euen fleſh of the fleſh of Chriſt, and bone of his bone: and ſo there being that neereneſſe betweene Chriſt and the Church, there is the ſame relation betweene them that there was betweene Adam and Eua; and as Adam was the huſband of Eua, ſo is Chriſt the husband of the Church, and true Beleeuers are married to Chriſt, and he is their head and their husband.
Now before wee come to make vſe of this, a queſtion is to be anſwered: for haply ſome may deſire to bee further informed touching this point, and may demand,
How CHRIST comes to bee the husband of the Church? Queſt.
To this I anſwer, Anſw. That as it is in the matter of marriage betweene man and woman, ſo it is in the ſpirituall Marriage betweene CHRIST and the Church: as man and woman come to be husband and wife, by the conſent of Parents, and by their owne mutuall conſent, they willingly and freely conſenting to become man and wife together, ſo is it betweene Chriſt and the Church; there is in the ſpirituall Marriage betweene Chriſt and the Church, the conſent of God the Father, hee freely giues Chriſt his Sonne to his Church. Iſai. 9.6.Iſai. 9.6. VntoUnto vsus a childe is borne, and vntounto vsus a Sonne is giuen. Romans 8.32. Rom. 8.32.Who ſpared not his owne Sonne, but gaue him for vsus all, ſayth the Apoſtle. And
Againe, God giues the Church to Chriſt, as Chriſt himſelfe ſayth, Iohn 17.2. Iohn 17.2.As thou haſt giuen him power ouer all fleſh, that he ſhould giuegive eternall life to all them that thou haſt giuen him. And there is alſo a mutuall conſent betweene Chriſt and the Church: God workes Faith in the hearts of his Choſen, by which they acknowledge Chriſt, imbrace Chriſt, and receiue him, and ſubiect themſelues to him, and Chriſt cannot, but will, that which his Father wils; and ſo hee on the other ſide conſents, and taketh the Church for his Spouſe; and to this purpoſe we hauehave a plaine Text, Ioh. 6.37. Iohn 6.37.All that the Father giueth me, ſhall come to mee: and him that commeth, I cast not away.
In that Text wee may obſerue a threefold conſent; (All that the Father giueth me) there is the conſent of the Father, (ſhall come) there is the conſent of the Church, (And him that commeth to me, I caſt not away) there is the conſent of Chriſt. And by this threefold conſent is the Spirituall Marriage made betweene Chriſt and the Church: and ſo wee ſee how Chriſt comes to be the husband of the Church, namely thus: God the Father freely giues Chriſt to the Church, and the Church to Chriſt, The Church, and the members of it, by faith wrought in them, receiue Chriſt, and ſubiect themſelues to him, and Chriſt willing the ſame thing that his Father doth, conſents and takes the Church for his Spouſe: and ſo all true beleeuers are married to Chriſt, Ʋſe 1 and He is their head and husband, True beleeuers may be aſſured, that Chriſt and all his benefits and merits are theirs.and there is that relation and that neere vnion betweene Chriſt and the Church, that there is betweene the husband and the wife.
Now this may in the firſt place ſerue to ſtrengthen the faith of all true beleeuers, touching their intereſt and title to Chriſt, and to all his ſauing graces, for why? Chriſt is their husband, and hath giuen himſelfe to them, and therefore they may vndoubtedly aſſure themſelues, that all his graces, benefits and merits are theirs, and doe truly belong to them; and it is not, as the Papiſts ſay, a fancy of an idle braine, that the righteouſneſſe of Chriſt & his merits are made ours, we truly beleeuing in Chriſt: the Papiſts ſay it is a fancy, and all one as if wee ſhould ſay, One man liues by the ſoule of another. It is not ſo; Chriſt being our Chriſt, and hee being our head and huſband, we may build on it, and we may be ſure that all his graces, benefits and merits are truely ours, and doe truely belong to vsus.
Againe is it ſo, Vſe 2 that there is that relation, and that neere vnion betweene Chriſt and the Church, And they may be aſſured of Chriſt his louelove towards them, and of his care ouer them for their good.that there is betweene the husband and the wife? Surely then, as many as truely beleeue in Chriſt, on this ground may aſſure themſelues of the louelove of Chriſt towards them, and of his care ouer them for their good, and that he will certainely protect them againſt all that ſeeke to violence them, and to wrong them any way. A kind and louing husband will not ſuffer his wife to be wronged, if he bee able to right it; nay, his louelove is ſo ſtrong, as he will rather ſuffer and ſuſtaine wrong himſelfe, then he will ſuffer his wife to be wronged, if he be able to right it: much leſſe will Chriſt Ieſus ſuffer his Church, or any member of it to be wronged; his louelove to his Church farre ſurpaſſeth the louelove of the kindeſt husband in the World to his wife; there is no compariſon betweene them, and hee is moſt able to defend his Church and the members of it, he being God of infinite power, Mat. 28.18.and all power being giuen to him, both in Heauen and in Earth, Mat. 28.18. And though he doe ſuffer thee ſometimes to be wronged, for cauſes beſt knowne to himſelfe, yet be thou ſure of this, thou that art a true Beleeuer, thou maiſt goe to him boldly, and powre out thy complaint into his boſome, and he will heare it, and take notice of thy wrong, and hee will vphold thee, that thou faint not vnderunder it altogether, and hee will one day pay them home that doe wrong thee, when he comes to put on his garment dipt in bloud, Reuel. 19.13.Reuel. 19.13. Woe bee to them that hauehave wronged the leaſt and pooreſt member of his Church; yea, take this with thee for thy farther comfort, thou that art a true Beleeuer, thou haſt Chriſt thine head and husband, and hee is ſuch an head and husband, as is able to take notice, and doth take notice of the wrongs that are only intended againſt thee, euen of the ſecret miſchiefe that the wicked inſtruments of the Deuill doe plot and deuiſe againſt thee in the depth of their hearts, he being not only man, but God alſo, he is able to take notice of them, full little doe the wicked Imps of the Deuill, ſuch as wiſh ill to Sion and to the members of the Church, thinke on this, they thinke if they can couer their malice, and though they carry in their breſts cankered hearts, hearts full of rancor and miſchiefe intended againſt Gods Children, wayting for an oportunitie to practiſe it, yet if they can ſmooth it ouer with a faire countenance, all is well. Alaſſe, poore ſoules, they deceiue themſelues; true Beleeuers hauehave an head and husband, that is able, and doth take notice of that miſchife, that is only hatched and conceiued in the braine againſt them, and his louelove to them is ſo ſtrong, as he will not ſuffer that to goe vnpuniſhed, but will one day plague thee for thy purpoſe of euill againſt any of his, though it neuer breake out into action. An excellent comfort to all true Beleeuers.
Now further on this ground, Vſe 3 that there is that relation and that neere vnion betweene Chriſt & the Church, The dutie of true Beleeuers towards Chriſt their head and Husband.that there is betweene the husband and the wife, true Beleeuers muſt learne their duty, hereupon they muſt learne to louelove Chriſt as their husband, they muſt giuegive to him the chiefe affection of their hearts, their louelove, their ioy, their delight, and they muſt yeeld their bodies and ſoules wholly to him.
Doeſt thou perſwade thy ſelfe that Chriſt is thine huſband? Oh let him hauehave the chiefe louelove of thine heart. Herein many in the World are exceeding faulty, they thinke they hauehave Chriſt their head and husband, and yet the chiefe louelove of their hearts is not giuen to him; no, no, they ſet their louelove and delight chiefly on the World and the things of it, on the profits, pleaſures and vanities of the World, and will not bee driuen from the louelove and liking of thoſe things.
Doeſt thou perſwade thy ſelfe, thou that art a couetous worldling, or thou that art a ſenſuall perſon, that Chriſt is thine husband? Certainly then, thou art no better then a Strumpet, and a filthy Whore. Some thinke they put off the matter handſomely, when being iuſtly reprooued for their worldlineſſe, for their gariſhneſſe in apparell or the like, they can ſay to the Reproouer, What need you to be ſo hot? why? I hope I am neither Whore nor Thiefe. But indeed and truth they are both; they ſteale away their hearts from Chriſt, to whom they belong (as they thinke) and they goe a whoring after the profits and pleaſures of the World. The Holy Ghoſt hath taught me thus to ſpeake; Iam. 4.4.marke what Iames ſayth, Iam. 4.4. Ye Adulterers and Adultereſſes, know ye not, that the amitie of the World is the Enmity of God? Whoſoeuer therefore will bee a friend of the World, maketh himſelfe the Enemie of God.
If thou that makeſt profeſſion of the faith of Chriſt, and thinkeſt that thou art a true Beleeuer, doe beſtow the chiefe louelove of thine heart, on any thing but on Chriſt, thou goeſt a whoring from Chriſt, and thou art no better then an Adultereſſe and a filthy Strumpet.
Haply thou wilt ſay, Queſt. How ſhall I know that I giuegive the chiefe louelove of mine heart to Chriſt?
Thou maiſt eaſily know it, Anſw. if thou doe but conſider how it is with a wife that truely loues her husband. A wife that truely loues her husband, holds him better to her then all the men in the world beſides: yea, as Elkana ſaid to Hannah, 1. Sam. 1.8. 1. Sam. 1.8.he was better to her then ten Sonnes, ſhee delights in him and in his company aboue all others, and ſhee is neuer well, or at the leaſt, not ſo well, as when ſhee is in his company, yea, ſhee delights to ſee the liuely Image and reſemblance of her husband in his children, in his friends and kindred, and ſhee loues them the better, becauſe they are like to her husband.
Now thus it is with thee in reſpect of Chriſt, if hee hauehave the chiefe louelove of thine heart; if Chriſt be he whom thy ſoule chiefly loues, then thou makeſt more account of him, then of all riches and treaſures in the world, yea thou holdeſt all things loſſe and dung in reſpect of him, thou delighteſt in his preſence and company; it is the ioy of thine heart, and the reioycing of thy ſoule, to be where thou maiſt ſee the face and glorious beautie of thy Beloued, Ieſus Chriſt, euen to come to the houſe of God, to the Word and Sacraments, where Chriſt is ſet before thee in liuely manner. Gal. 3.1. yea, Gal. 3.1.thou delighteſt in thoſe that beare the Image of Chriſt, in the Saints and Children of God, thou loueſt them the better, becauſe they are like to Chriſt: and thou deſireſt with the Apoſtle, Philip. 1.23.Phil. 1.23. to be looſed, and to be with Chriſt, euen fully to enioy his preſence, and thou art able out of the earneſt and feruent deſire of thine heart, to ſay with the Bride, Reuel. 22.17. Come, Lord Ieſus, come quickly.Reuel. 22.17.
Hereby trie thy ſelfe; if it be thus with thee, then indeed Chriſt hath the chiefe louelove of thine heart, and thou maiſt aſſure thy ſelfe, that thou haſt his louelove, and that he will certainely protect and defend thee againſt all thine enemies, and the gates of hell ſhall neuer preuaile againſt thee.
But if thou louelove not the Lord Ieſus, then conſider what a fearefull doome the Apoſtle hath thundred out againſt thee, 1. Cor. 16.22. If any louelove not the Lord Ieſus, 1. Cor. 16.22.let him be had in execration, yea, excommunicate to death.
One thing yet remaynes to be obſerued in this ſecond part of the Verſe. We are to marke that the Apoſtle ſaith not, That ye ſhould be to another, euen to Chriſt, in plaine termes; though that is his meaning: but hee ſpeakes of Chriſt by way of Periphraſis, by way of deſcription, and he ſets him out thus, Obſer. Euen to him that is rayſed vp from the dead, that is, vntounto Chriſt, who in his body was dead, but now is rayſed vp from the dead, and now liues an immortall life, euen for euer. Hence we are further giuen to vnderſtand thus much:
That Chriſt is not onelyonly the husband of the Church, Doctrine. Chriſt is the euer-liuing husband of his Church.that true beleeuers are married to Chriſt, but that hee is ſuch an husband, as being rayſed from the dead, euer liues, he is an euer-liuing husband; true beleeuers are married to Chriſt, and he is their head and their husband, and he is ſuch an husband as is rayſed vp from the dead, and now liues an immortall life, and ſhall continue their husband for euer: for why?
As the Apoſtle ſaith, Rom. 6.9. Chriſt being rayſed, hee dyeth no more: Death hath no more dominion ouer him. Therefore doubtleſſe when the Apoſtle here ſaith, that the true beleeuing Romanes, and other true beleeuers ſhould be married to another, namely, to Chriſt, and to him rayſed vp from the dead, he intends, and would hauehave vsus to vnderſtand thus much, that Chriſt is the husband of the Church: yea, that he is an euer-liuing husband, and that he is ſuch an husband, as being rayſed from the dead, is no more ſubiect to death, but now liues an immortall life, and ſhall remayne the husband of the Church, and of all true beleeuers for euer: and to this purpoſe the Text is plaine, Hoſe. 2.19.Hoſea 2.19. I will marry thee to me (ſaith the Lord to his Church) for euer.
I will be an husband to thee for euer, Ierem. 32.40.Ier. 32.40. The Lord ſaid, he would make an euerlaſting couenant with his people, and that hee would neuer turne away from them to doe them good: as if he had ſaid, Hauing once entred into couenant with them, and as it were, married them to himſelfe, Heb. 7.25.he would continue to be their husband for euer. Heb. 7.25. The holy Ghoſt ſaith, Hee is able perfectly to ſaue them that come vntounto God by him, ſeeing he euer liueth to make interceſſion for them. Reuel. 1.18. ſaith Chriſt, I am aliue, but I was dead: and behold, I am aliue for euermore.
Theſe and many other places that might be brought, doe make this a cleere point, that Chriſt is not onelyonly the husband of the Church, but he is ſuch an husband as liues for euer, hee being rayſed from the dead, hee is no more ſubiect to death, but now liues an immortall life, and ſhal certainely continue the husband of the Church, and of all true beleeuers for euer; the reaſon and ground of this truth is this:
Chriſt being rayſed from the dead, Reaſon. hee liues no more a naturall & fraile life, a life ſuſtayned by naturall meanes; Chriſt in his Reſurrection put away his natural and fraile life, or at leaſt, the qualitie and condition of it, and changed it into an heauenly and ſpirituall life, into a life without infirmities, and not ſuſtayned by foode, and the like, as before, and ſo into a life immortall, and that neuer can decay: and therefore on this ground wee may certainly conclude, that Chriſt being the husband of the Church, he is an euer-liuing husband, and ſhall vndoubtedly continue the husband of the Church, and of all true beleeuers for euer.
This, in the firſt place may ſerue to diſcouer to vsus, that, Vſe 1 that is an error and a falſe opinion, That Popiſh error, that true beleeuers may be diuorced from Chriſt, diſcouered and confuted.held and maintayned by ſome, either Papiſts or Popiſhly affected, that true beleeuers may be quite cut off from the Church, that there may be a ſeparation and a diuorce betweene Chriſt and ſome that are true beleeuers, that a true beleeuer, one that is now a member of Chriſt, may hereafter become no member of Chriſt. That cannot ſtand with the truth now deliuered & proued to vsus out of the Word of God: For, if Chriſt be an euer-liuing husband, if hee continue the husband of the Church, and of all true beleeuers for euer, it is not poſſible that there ſhould be a diuorce betweene Chriſt and any one that truly beleeues in him, and that any true beleeuer ſhould euer be quite cut off and ſeparated from Chriſt: for indeede who is able to make a ſeparation betweene Chriſt and any one that truely belongs to him? Surely, not all the power of Hell is able to doe it. No, no, Chriſt himſelfe ſaith, Ioh. Ioh. 10.28.20.28. That he giues eternall life to thoſe that are his, and they ſhall neuer periſh, neither ſhall any plucke them out of his hands.
Some obiect that place, Obiect. 1. Cor. 6.15. where the Apoſtle ſaith, 1. Cor. 6.15.Shall I take the members of Chriſt, and make them the members of an Harlot? God forbid: and they thinke they hauehave ground from thence, that true beleeuers may be quite ſeparated and diuorced from Chriſt, that a true beleeuing member of Chriſt may become no member of Chriſt, being made the member of an Harlot.
But indeed they peruert the purpoſe of the Apoſtle, Anſw. and they miſconſter his meaning; for the Apoſtles purpoſe in that place is not (no, not ſo much as by implication) to ſignifie, that any true beleeuer may be wholy ſeparated & diuorced from Chriſt, but his purpoſe there is to ſet out the haynouſneſſe, and vglineſſe of the ſinne of Adulterie and Fornication, and that it were a moſt foule, vnſeemely, vile, and monſtrous thing, that any that make profeſſion of the truth of Chriſt, and hold themſelues to be members of Chriſt, ſhould ſo forget themſelues and their owne excellent condition, as to proſtitute and abaſe their bodies, that are members of Chriſt, and ioyne them with an Harlot, and make them one body with an Harlot; that were a moſt vile thing.
And that that is the purpoſe of the Apoſtle, appeares plainely by his wordes, Know yee not (ſaith hee) that your bodies are the members of Chriſt? Shall I then take the members of Chriſt, and make them the members of an Harlot? God forbid. As if he had ſaid? Fie on it, farre be it from eueryevery one of you that bold your ſelues to be members of Chriſt, that you ſhould ſo abaſe your bodies, as to make them members of an Harlot. So that place makes nothing for the vpholding of that error, that a true beleeuer may be quite ſeparated and diuorced from Chriſt. For a ſecond vſe of the point.
Is it ſo, that Chriſt being the husband of the Church, Ʋſe 2 is an euer-liuing husband, Comfort for true beleeuers in their greateſt troubles and diſtreſſes.and continues the husband of the Church and of all true beleeuers for euer? Then here is a ground of ſweet and of excellent comfort, for all that truly beleeue in Ieſus Chriſt; hereupon they may cheere vp their hearts, and they may comfort themſelues in their greateſt troubles and diſtreſſes: for what though their troubles be great, and lye heauy vponupon them? yet there is no trouble, no affliction, no diſtreſſe whatſoeuer that can make a ſeparation and a diuorce betweene them and Chriſt their head and husband, hee ſtill continues their head, and hee is ſtill their husband, euen when they are plunged into their deepeſt diſtreſſe: and that may be a great comfort to them.
We know it is a comfort to a wiſe in the time of ſome great loſſe, that her husband is yet liuing, though her goods be taken away and loſt by fire, by water, or the like; though ſhee hauehave loſt her children, and her deareſt and her neereſt friends are taken away from her, yet this is a ſtay to her fainting heart, and this cheeres her vp, that her kind and louing husband is yet aliue, and ſhee hath him ſtill with her; for ſhee is ſure that he will beare part with her, in her diſtreſſe and trouble, and that he will be a guide and comfort, and an helpe to her in any thing for her good, ſo farre as hee is able. This ſhee is ſure of, and this comforts her. Oh much more may true beleeuers comfort themſelues & cheere vp their hearts in their greateſt troubles, croſſes and loſſes whatſoeuer they be, I ſay, much more may they comfort themſelues with this; that their head and husband Chriſt Ieſus is yet aliue; for he is an husband all-ſufficient, able to ſuccour helpe and comfort them, and they may be ſure that he will releeue and comfort them, yea, that he will euen beare part with them in their troubles: They may aſſure themſelues of this, there is not any affliction they ſuffer, but Ieſus Chriſt their head and husband beares part with them, and hee ſuffers with them.
Oh then, thinke on this in thy greateſt affliction, thou that art a true beleeuer; what though it be ſo, that thou haſt loſt thy goods, thy outward libertie, thy wife, thy children, thy deareſt friends, yea, thou being a wife, haſt loſt a kind, a louing, and deare husband? Yet remember this to thy comfort, there is no loſſe, no affliction, that can turne away Gods louelove from thee, and make a diuorce betweene thee and Chriſt Ieſus thine head and husband: No, no, he is an euer-liuing husband, he is ſtill thine huſband, and ſhall ſo continue for euer. Yea, remember yet further to thy comfort, thou that art a true beleeuer, though thy affliction be ſo great, as that thy very life is taken away from thee, yet there is no diuorce made betweene thee and Chriſt Ieſus: Death may ſeparate thy body and ſoule aſunder, but it cannot diuide thee from thy God, and make a diuorce betweene thee and Chriſt Ieſus thine head and husband: No, no, hee is ſtill thine, and thou art ſtill his. Rom. 14.8.Rom. 14.8. Whether we liue, we liue vntounto the Lord, or whether we die, we die vntounto the Lord: whether we liue therefore, or die, we are the Lords. Death which is the King of feare to the wicked, it ioynes thee neerer to Chriſt thine husband; and though thy body be ſeuered from thy ſoule, and laid vp in the earth, yet it ſhall be ſo but for a time and in the meane time it is not diuided from the Lord Ieſus; No, no, though thy body rot, and be turned into duſt in the graue, yet that very duſt is within the couenant, and knit to Chriſt Ieſus, and thou art ſtill his both in body and ſoule, and hee is ſtill thine head and husband; and that is an excellent comfort: and let all true beleeuers lay it vp in their hearts, and let none but true beleeuers meddle with it, it belongs not to any other; but thou that art a true beleeuer, lay vp this ground of comfort in thine heart, that Chriſt is thine head and husband, and ſhall ſo continue for euer, and thou ſhalt find it will comfort thee in thy greateſt affliction, yea, when the very pangs of death are vponupon thee.
Now to the third and laſt part of this Verſe: That wee ſhould bring forth fruit vntounto God. We ſee here, the Apoſtle ſaith, the true beleeuing Romanes, and other true beleeuers ſhould be married to Chriſt, and to him, rayſed vp from the dead: to this end, or that this might follow on it, that they ſhould bring forth fruit vntounto God. Hence we may eaſily gather thus much:
That it is by vertue of Chriſt his Reſurrection, Doctrine. that men are enabled to bring forth fruit to God; when men are married to Chriſt, and made one with him, euen with him rayſed from the dead, and made partakers of the vertue and power of his Reſurrection, then they are quickned, & then they are made able to bring forth good and holy fruits, and till then they are not able to bring forth any fruit to God: and therefore Chriſt ſaith, Ioh. 15.4. Ioh. 15.4.Abide in me, and I in you: as the branch cannot beare fruit of it ſelfe, except it abide in the Vine, no more can yee, except yee abide in me. Verſ. 5. Without me yee can doe nothing. Verſ. 5 And the reaſon and ground of this truth is this:
Chriſt is not only the giuer of ſpirituall life and quickning, but he is alſo the roote of it, and from him it comes, Reaſon. and muſt come; He is the Lord of life, Act. 3.15. Act. 3.15.He is a quickning Spirit, 1. Cor. 15.45. 1. Cor. 15.45.and therefore from him it comes, euen from the power and vertue of his Reſurrection, that men are able to bring forth fruit vntounto God.
Now this firſt diſcouers to vsus the error of the Papiſts, Ʋſe 1 touching their works of Preparation; Workes of Preparation ouerthrowne.they ſay, that a man in his meere natural ſtate before his conuerſion, may doe ſome good things, euen things truly good and holy, and may prepare himſelfe to receiue grace. This is a foule and groſſe error, and it is met withall by the truth now deliuered: For before a man be married to Chriſt, and to him rayſed vp from the dead, and ſo quickned by the vertue of his Reſurrection; he is not able to bring forth any fruit to God.
And againe, Vſe 2 the truth now deliuered, makes knowne to vsus, Men in their naturall ſtate can doe nothing truely good and pleaſing to God.that howſoeuer men in their naturall ſtate, may doe things good in themſelues, yet they cannot do any thing truly good and holy, they cannot bring forth fruit to God, they may build Hoſpitals, Colledges, and the like, and doe many great workes, good in themſelues, but they cannot doe any thing truely good and pleaſing to God; and therefore we ſhould neuer reſt, till wee finde our ſelues married to Chriſt, and made one with him, euen with him rayſed vp from the dead, and made partakers of the power and vertue of his Reſurrection, that ſo we may be able to bring forth fruit to God, and may doe good duties, pleaſing to God, and comfortable to our owne conſciences.
In this third and laſt part of the Verſe, the Apoſtle ſets downe the laſt correſpondency to his foregoing ſimilitude, taken from marriage; and thus it ſtands: That as a wiſe, her husband being dead, and ſhee being married to another, may lawfully beare children to that other man: ſo the true beleeuing Romanes, and other true beleeuers, being freed from the Law, and married to Chriſt, they may bring forth fruit to him; yea, he ſets it downe as a dutie, they are bound vntounto that; they are therefore married to Chriſt, and to him rayſed vp from the dead, that they ſhould bring forth fruit to him.
(That we) the Apoſtle here changeth the perſon. InterpretationHee ſaid before, So yee, my Brethren, are dead alſo to the Law by the body of Chriſt, that yee ſhould be vntounto another, In the ſecond perſon; but here hee ſpeakes in the firſt perſon, and ſaith, That we ſhould bring forth fruit vntounto God. His meaning is this, That you and I, and all true beleeuers, both of Iewes and Gentiles, whatſoeuer we be, ſhould bring forth fruit and fructifie, and as it were, beare and bring forth children to God, according to the phraſe of the Hebrewes, who cal children, The fruit of the wombe, as Pſal. 127.3. Behold, Pſal. 127.3. foreign Pſal. 128.3.children are the inheritance of the Lord, and the * fruit of the wombe, his reward. Pſal. 128.3. Thy wife ſhall be as the fruitfull Vine on the ſides of thine houſe, and thy children like the O liue plants round about thy table. Now this phraſe and forme of ſpeech here vſed by the Apoſtle, ſignifieth two things:
Firſt, that wee ſhould bring forth both in minde and heart, and alſo in word and deed, ſuch things as are as it were begotten of God, and come from God, and from Chriſt, Who is God ouer all, bleſſed for euer, Rom. 9.5. Rom. 9.5.that we ſhould bring forth holy, heauenly, and diuine, and ſpirituall things, ſuch thoughts, ſuch affections, ſuch words, and ſuch deeds, as come from Chriſt, and from the Spirit of Chriſt, and hauehave the Spirit of Chriſt the worker of them, and ſo are called by the Apoſtle, the fruit of the Spirit, Gal. 5.22. But the fruit of the Spirit is louelove, ioy, Gal. 5.22.peace, long ſuffering, gentleneſſe, goodneſſe, faith.
Secondly, ſuch things both in heart and life, as are as ſweet fruits to God, euen ſuch thoughts, affections, words & works, as are pleaſing to God through Chriſt, and ſuch as hee of his mercy will crowne with no leſſe then the reward of eternall life and glorie, as the holy Ghoſt ſaith, Heb. 13.15. Heb. 13.15.that prayſe and thankſgiuing to God, which is the fruit of the lips (for ſo he calls it) is a pleaſing ſacrifice to God through Chriſt: And hee ſubioynes, Verſ. 16. To doe good, and to diſtribute forget not: for with ſuch ſacrifices God is pleaſed.
Theſe two things then are ſignified and intended by the Apoſtle in this phraſe of bringing forth fruit to God, namely, A bringing forth of ſuch thoughts, affections, words and deeds, as come from God, and are pleaſing to God through Chriſt.
Thus then wee are to conceiue the Apoſtles meaning in theſe words:
That you and I, and all true Beleeuers, both of the Iewes and Gentiles, ſhould bring forth ſuch thoughts, ſuch affections, ſuch words and deeds, as are holy, heauenly, diuine, and ſpirituall, and as it were begotten of God, that we ſhould euen thinke, ſpeake, and doe ſuch things as come from Chriſt, and from the Spirit of Chriſt, and hauehave the Spirit of Chriſt the worker of them, and are alſo pleaſing to God through Chriſt, and ſuch as he in his mercy will crowne with the reward of eternall life.
Firſt here obſerue we the change of the perſon. Obſer. The Apoſtle hauing ſaid before: So yee, my Brethren, are dead alſo to the Law, by the body of Chriſt, that yee ſhould be vntounto another: Here hee ſaith, that wee ſhould bring forth fruit vntounto God: thereby (no doubt) intimating thus much, that not only the beleeuing Romanes, and other true beleeuers, amongſt them who were newly conuerted and brought to beleeue in Chriſt, and as it were newly married to Chriſt, but that himſelfe and others alſo that were of longer ſtanding in Chriſt, and had beene longer married to Him, ought to bring forth good and holy fruits both in their hearts and liues: hence note we in a word,
That none of thoſe that hold themſelues married to Chriſt, Doctrine. They that hauehave beene longeſt married to Chriſt, muſt be ſtill child-bearing to Chriſt.are to thinke themſelues at any time exempted from bringing forth fruit to Chriſt: euen ſuch as are moſt holy, and moſt regenerate, and hauehave beene longeſt married to Chriſt, muſt ſtill be as it were child-bearing to Chriſt, and muſt ſtill bring forth good and holy fruits, yea, the longer men are married to Chriſt, the more fruitfull muſt they be to Him, and the more muſt they abound in holy, heauenly and diuine thoughts and affections, words and actions. Pſal. 84.7. Pſal. 84.7.it is ſaid of the people of God, that they goe from ſtrength to ſtrength, till eueryevery one appeare before God in Zion. And Pſal. 92.14. Pſal. 92.14.that ſuch as be planted in the houſe of God, they flouriſh, and they ſtill bring forth fruit, yea, in their olde age. Philip. 19.11.And the Apoſtle thus prayed for the Philippians, Philip. 1.9. that their louelove might abound more and more. And then Verſe 11. That they might be filled with the fruits of righteouſneſſe, which are by Ieſus Chriſt vntounto the prayſe and glory of God, (that is) ſuch holy fruits as are brought forth by the power and working of his Spirit; and indeed there is no time, wherein ſuch as are married to Chriſt, are paſt child-bearing to Chriſt, and paſt bringing forth of fruit to him: it is not with them as it is with women, Gen. 18.11. when they are olde and ſtricken in age, when they are paſt children: no, no, there is no ſuch time with them that are married to Chriſt, they are neuer paſt fruitfulneſſe and child-bearing to Chriſt, and therefore they are not to ceaſe to beare and to bring forth fruit to him: but the elder they grow, the more are they to abound in good and holy fruites, the more fruitfull are they to bee in eueryevery good thought and affection, and in eueryevery good word and worke.
But alaſſe, how farre from this are many in the world, Vſe. that hold themſelues ſuch as belong to Chriſt and to bee married to him! Doe they continue, Reproofe of ſuch as grow worſe and worſe in their olde age.as it were child-bearing to Chriſt? doe they, the elder they grow, the more increaſe, and the more abound in good and holy fruites? Oh no, many there be, that the more they grow in yeeres, the colder and the more backward they become to eueryevery good and holy dutie. May wee not obſerue a generall decay and declining & going backward in good things? Where is that Zeale, that louelove to Religion, that earneſtneſſe and that forwardneſſe in good things, that wee hauehave heard of, or hauehave knowne to be in men and women heretofore? Nay, be there not ſome that we can remember, who hauehave beene heretofore, or at the leaſt ſeemed to be forward in Religion, and zealous in good things, that were wont to be carefull to ſanctifie the Sabbath, to keep good order in their houſes, to inſtruct their families, to vſe Prayer conſtantly, that now are not only not ſo well affected to Religion, and not ſo forward in good things as they hauehave beene, but are euen quite falne from them, and are now carried away with the ſway and with the euill examples of the time?
Well, to them I ſay no more but this: In a word, let them know that their caſe is fearefull, and that I may not only ſay it, 2. Pet. 2.20.but prooue it to them, let them looke, 2. Pet. 2.20, 21, 22. ſayth the Apoſtle, If after they hauehave eſcaped from the filthines of the World, through the knowledge of the Lord, and of the Sauiour Ieſus Chriſt, are yet tangled againe therein and ouercome, the latter end is worſe with them then the beginning. For it had beene better for them, not to hauehave knowne the way of righteouſneſſe, then after they hauehave knowne it, to turne from the holy Commandement giuen vntounto them: but it is come vntounto them according to the true Prouerbe, The Dogge is returned to his owne vomit; and the Sow that was waſhed, to the wallowing in the mire. Yea certainly, ſuch as in their old dayes grow cold in good things, and in good duties, and in bringing forth good fruites to God, doe giuegive more then a probable ſigne, and it is more then probable, that they were neuer married to Chriſt, and neuer made one with him. For, is it olde age that can hinder his working? No, no: deceiue not thy ſelfe, if thou bee married to Chriſt, thou ſhalt find thy ſelfe quickened by him, and made able to bring forth fruit to God, yea, to bring forth more and more good and holy fruit in thine olde age. And if it be not thus with thee, it is a fearefull ſigne that thou waſt neuer married to Chriſt.
Now further, Obſer. in that the Apoſtle hauing ſaid that the true beleeuing Romanes, and other true beleeuers, ſhould be married to Chriſt, and to him rayſed vp from the dead, and he ſubioynes to it that they ſhould bring forth fruit to God, we may eaſily conclude, and gather thus much,
That the ſtate of a true beleeuer is no barren ſtate; Doctrine. true beleeuers are not barren and fruitleſſe, True beleeuers are not barren and fruitleſſe.but being married to Chriſt, they are fruitfull, and they are, as it were, child-bearing to Chriſt, and they bring forth good thoughts, affections, words and actions, as children to Chriſt their husband, and as fruits to God, it is the end of their being married to Chriſt, and doubtleſſe they make not the end of their marriage fruſtrate: and hence it is that they are compared to fruit-bearing trees, Pſal. 1.3. They are ſaid to be trees planted by the Riuers of waters, which bring forth fruit in their ſeaſon. Yea, they are ſaid to be ſo planted, as that in reſpect of their rooting, they feele not when the heate commeth, the yeere of drought cannot make them ceaſe yeelding fruit. Ierem. 17.8. Iſai. 61.3. Cant. 4.16.Iere. 17.8. and Iſai. 61.3. Trees of righteouſneſſe: and the planting of the Lord. And Cant. 4.16. the Church is ſaid to be as a Garden, yeelding pleaſant fruit. And to theſe I might adde many like teſtimonies, all pointing to this Truth, that true beleeuers are fruitful, and doe bring forth good and holy fruits, and being married to Chriſt, they are, as it were, child bearing to Chriſt, and doe bring forth good thoughts, affections, words, and actions, as children to Chriſt. And indeede this cannot be otherwiſe. The reaſon and ground of this truth is this;
True beleeuers being married to Chriſt, Reaſon. they hauehave ſpirituall fellowſhip with Chriſt, they are made partakers of the Spirit of Chriſt, and of the life of Chriſt, euen of the ſpirituall life of grace; and where the Spirit of Chriſt is, and the life of grace, there cannot but be fruitfulneſſe in all good thoughts, affections, wordes and actions: and therefore, as many as are married to Chriſt, they are fruitfull, and they certainely bring forth good and holy fruits both in mind and heart, and in word and deed.
Now this may ſerue as a ground of tryall to eueryevery one Vſe. of vsus, Tryall of our fellowſhip and communion with Chriſt.touching our fellowſhip and communion with Chriſt Ieſus: Doeſt thou perſwade thy ſelfe, that thou art married to Chriſt, that he is thine husband, and that thou haſt heauenly fellowſhip with him? Certainely, then thou art not barren, but thou art child-bearing to Chriſt, thou art partaker of the Spirit of Chriſt, and of the life of Chriſt, and thou bringeſt forth good and holy fruits, thy minde is full of good thoughts, thy heart full of holy and beauenly affections, thy mouth full of good and gracious ſpeeches, thy life abounds with good and holyactions of pietie, of equitie, of iuſtice, of louelove, and of mercy: and if it be thus with thee, thou mayeſt with comfort aſſure thy ſelfe, that thou haſt Chriſt to thine husband, and that thou haſt ſweet and heauenly fellowſhip with Him.
But on the other ſide, if thou ſinde it not thus with thee, but that thou art barren of all good thoughts, affections, words and deeds, and that rather thine head is full of wicked thoughts, thine heart full of wicked luſts, and thy mouth runnes ouer with curſing, ſwearing, and the like, and thy life abounds with many foule and groſſe ſinnes; deceiue not thy ſelfe, if thou thinke that Chriſt is thine husband, and that thou haſt fellowſhip with him, it is but a fancy; and if thou ſay ſo, thou art no better then a lyar, the holy Ghoſt hath giuen thee the lye, 1. Ioh. 1.6. If we ſay that we hauehave fellowſhip with him, and walke in darkeneſſe, that is, in ignorance and ſinne, we lye, and doe not truly, wee deceiue our ſelues. And herein many deceiue themſelues. How many be there that are altogether barren of thoſe holy fruits the Apoſtle reckons vp, Gal. 5.22, 23. LoueLove, ioy, peace, long ſuffering, gentleneſſe, goodneſſe, faith, meckeneſſe, temperance? Nay, how many be there, that abound with the contrarie fruits? In ſtead of louelove to God and Men, they abound with contempt of God, of his Word and Ordinances, and with hatred of his Children. In ſtead of ſpirituall ioy, they abound with carnall ioy, reioycing in ſinne and in the workes of the fleſh: and ſo we might inſtance in the reſt. In ſtead of temperancy & moderation in meat, drinke, apparell, and other outward things, how doe many abound in the contrarie fruits! they giuegive themſelues to ſurfetting & drunkenneſſe, to pride in apparell, neuer more then in theſe dayes; yea, the more this ſinne of pride in apparell is ſpoken againſt, the more it abounds. Can ſuch perſons perſwade themſelues that Chriſt is their husband? If they doe; certainely they deceiue themſelues: Doe but in reaſon conſider it; Doeſt thou thinke Chriſt is thine husband, and yet thou bringeſt forth fruit, not to Him, but to the Deuill, and to the luſt of thine owne heart? Surely, then thou playeſt the Whore and the filthy Strumpet; and if thou wilt needes ſay that Chriſt is thine husband, and thou wilt thruſt thy ſelfe vnderunder his name, and he ſhall beare thy name, and thou wilt beare the name of a Chriſtian, then know that thou canſt looke for no comfort by him, or from him, hee is a iealous huſband, hee will one day come and take thee tardie, euen playing the Whore with his vtter enemie, and then the fire of his wrath and iealouſie ſhall burne thee downe to the bottomleſſe pit of hell.
If thou wouldſt be ſure that Chriſt is thine husband, thou muſt find thy ſelfe child-bearing to him, and that thou bringeſt forth fruit to him, euen good and holy thoughts, affections, words and actions. And if it be thus with thee, then thou haſt heauenly fellowſhip with Chriſt in this life, and ſhalt hauehave eternall fellowſhip with him in the life to come.
Note wee further, that good thoughts, affections, Note. words and actions, are called fruits to God, and are as children begotten of God. And,
The conſideration of this may be an excellent motiue, to ſtirre vsus vp to hauehave our hearts and minds abounding with good thoughts and affections, and our liues with good words and actions: for why? the Lord is as well pleaſed with them through Chriſt, as with his owne begotten children; they are as ſweet fruits to him, and moſt pleaſing to him in Chriſt, and hee will reward the leaſt good action of ours, comming from the roote of a liuely faith in Ieſus Chriſt, with no leſſe then the reward of eternall life and glorie. Come wee to the fift and ſixt Verſes.