The Triumph of a True Christian Described, Commentary on verse · Verse 23

The Triumph of a True Christian Described · Commentary on verse · Verse 23

p. 516VERSE 23.

And not onelyonly the creature, but we alſo which hauehave the firſt fruites of the Spirit, euen we do ſigh in our ſelues, waiting for the adoption, euen the redemption of our bodie.

IN this verſe our Apoſtle falls on his ſecond argument, whereby he prooues that the glorie wherewith Gods children ſhall be inueſted in heauen, ſhall be both great glorie, and alſo ſure and certaine glorie: and his argument here to that purpoſe, is from the expectation of the godly, and of true beleeuers, that they alſo expect and looke for that glorie, and waite for it, and therefore it muſt needs be both great glorie, and alſo ſure and certaine glorie, Not onelyonly the creature, but we alſo (ſaith the Apoſtle) which hauehave receiued the firſt fruites of the Spirit, do ſigh in our ſelues, waiting for the adoption, euen the redemption of our bodie. And that is the dependance of this verſe on foregoing matter, and the generall drift of the Apoſtle in it. In this verſe conſidered by it ſelfe, we hauehave layd before vsus.

1Firſt, a deſcription of the godly and true beleeuers, that they are thus qualified, they are ſuch as hauehave the firſt fruites of the Spirit: We which hauehave the firſt fruites of the Spirit, wherein is alſo implied the cauſe of their expecting and looking for fulneſſe of glorie in heauen, and their waiting for it, becauſe here they hauehave the firſt fruites, as it were a taſte and a beginning of it.

2Then ſecondly, he makes knowne the practiſe of true beleeuers, hauing the firſt fruites of the Spirit, in two words, as firſt, that they ſigh or grone▪ and ſecondly, that they waite. Their ſighing or groning is further ſet forth by the manner or meaſure of it, that it is in themſelues, We do ſigh in our ſelues: and their waiting is further amplified by the thing they waite for, and that is here ſaid to be adoption, and that againe further explaned to be the redemption of the bodie. Waiting for p. 517the adoption, euen the redemption of our bodie.

I will now ſtand awhile to open the ſence and meaning of the words of this verſe. And not onelyonly the creature. Interpretation.The word ſignifying creature, is not in the originall, but it is of neceſſity to be ſupplyed, and may well be added to make vp the ſence anſwerable to the former verſe: Euerie creature groneth with vsus alſo; and not onelyonly the creature or the whole creation, But we alſo which hauehave the firſt fruits of the Spirit. Some would hauehave the Apoſtles onelyonly here to be meant, when the Apoſtle ſaith we, becauſe they receiued the excellent and miraculous gifts of the Spirit: but the word we, is rather to be taken as ſignifying all true beleeuers, the Apoſtle neither in the foregoing nor in the verſes following ſpeaking of himſelfe as an Apoſtle, but as a true beleeuer, together with the true beleeuing Romans. And in the next verſe he ſaith, We are ſaued by grace: which is not proper to the Apoſtles onelyonly, but to all; and therefore the word we, is meant I and you, and all true beleeuers. Hauing the firſt fruits of the Spirit. The Apoſtle herein alludes to the manner of the Church in the old Teſtament; the manner of the Iewes in the time of the Law was to offer their firſt fruits to God, as the Lord had commanded them, partly to ſhew their thankfulneſſe to God for bringing them into the land of Canaan, Deut. 26. from the beginning to the 12. verſe: and partly to ſanctifie the reſt of their crop, as we find Leuit. 23.10.11.12.13. &c. And to this the Apoſtle alludes here on this manner: that as by offering the firſt fruits by the Iewes, the reſt of their crop was ſanctified, and thereby they had certaine hope of a good harueſt, and that they ſhould enioy the reſt of their crop in due ſeaſon: ſo the portion of ſauing and ſpirituall grace that Gods children hauehave here, and the ſpeciall gifts of the Spirit peculiar to Gods elect here beſtowed on them, as calling, faith, iuſtification, ſanctification, peace of conſcience, ſpirituall ioy, hope, louelove, repentance, and the like, are as it were firſt fruits to them, euen pawnes and pledges to them that they ſhall hereafter hauehave the perfection and the accompliſhment of them, and the fulneſſe of ioy, and the whole maſſe of glorie promiſed to them. And ſo p. 518the meaning of the Apoſtle is, we which hauehave the beginnings of ſauing grace, and the ſpeciall gifts of the Spirit peculiar to Gods elect, as pledges of perfection, and the accompliſhment of them hereafter, and of the fulneſſe of ioy and glorie promiſed to vsus: euen we ſigh in our ſelues. We ſigh or grone: that is, we feeling the weight and burden of our corruption and miſerie, do ſigh and grone vnderunder it. In our ſelues: that is, in truth, and from our very heart roote, not fainedly in ſhew onelyonly. Waiting for, and conſtantly, and patiently expecting and looking for the adoption. By adoption, we are not here to vnderſtand that which followeth on the iuſtification of true beleeuers, and is annexed to it, but the conſummation of adoption, the manifeſtation of it, when Gods children ſhall be put in full poſſeſſion of their Fathers inheritance, which the Apoſtle expounding himſelfe, cals the redemption of the bodie. Now touching theſe words, know that there is a double redemption,Redemption of Gods children twofold. one which Gods children hauehave by faith, ſpoken of Epheſ. 1.7. and Coloſſ. 1.14. and the other which they ſhall 1hauehave at the day of iudgement, and that ſhall be a full deliuerance 2and freedome from all corruption and miſerie. And the Apoſtle here ſpeakes of the redemption of our bodie, becauſe the bodie of a child of God is rotting in the graue when his ſoule is in heauen, and is laſt redeemed and freed from corruption and miſerie: and when the bodies of true beleeuers ſhall be freed from corruption and miſerie, then ſhall their glorie be conſummate and perfect. And this is that redemption Chriſt ſpeakes of, Luk. 21.28. Looke vp and lift vp your heads, for your redemption draweth neare. Thus then conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid.

And not onelyonly the creature we ſpake of before, but I, and you, and all true beleeuers, who hauehave the beginnings of ſauing grace, and the ſpeciall gifts of the Spirit of God, gifts that are peculiar to Gods elect, as pawnes, and pledges of perfection, and accompliſhment of them hereafter; and of the fulneſſe of ioy and glorie promiſed to vsus, in time to be giuen to vsus, euen we feeling the weight and burden of our corruption and miſerie, do ſigh and grone vnderunder it, p. 519and that truly from our verie hearts deſiring eaſe and deliuerance, conſtantly and patiently expecting and looking for the conſummation of our adoption, and the manifeſtation of it, euen a full deliuerance from all corruption and miſerie, and that in our bodies which ſhall be laſt of all freed and deliuered, and for conſummation and fulneſſe of glorie which we ſhall hauehave at the day of iudgement, at the comming of Chriſt to iudgement.

Now firſt obſerue we, that the Apoſtle here puts downe Gods children as a diſtinct member from the creature; he ſaith, Not onelyonly the creature, but we alſo: thereby giuing vsus to vnderſtand, that though Gods children be his creatures as other things be, yet they are more then ſo. And the point hence is this.

That Gods children are the creatures of God as other Doct. 1 things in the world be, and they are more then ſo, they are much more then that they are by creation.Gods children are much more thē that they are by creation. Gods children are not onelyonly partakers of that common benefite common to them with the earth, and elements, and bruite beaſts, to be the worke of the Lords hands, but they are alſo partakers of a further benefit, they are created anew, and they are made new creatures, as the Apoſtle ſpeakes, 1. Corinth, 5.15. If any man be in Chriſt, foreign, Let him be a new creature, or he is a new creature. And Galat. 6.15. the Apoſtle ſaith, Neither circumciſion auaileth any thing, nor vncircumciſion, but a new creature: a new creation. And this new creature is vouchſafed to all Gods children, they are framed anew in their mindes, wils, affections, in all the powers of their ſoules, and in all the parts and members of their bodies, not in the ſubſtance of them, but in regard of holineſſe and righteouſneſſe, according to the image of God in which man was firſt created. And the ground of this is.

The promiſe of God we reade of, Ezech. 36.26. Reaſon. A new heart alſo will I giuegive you, and a new ſpirit will I put within you. The Lord hath promiſed to make his choſen anew, to frame in them new minds, and throughout to renew them; and he will be as good as his word, he will make them new creatures.

And for vſe, Ʋſe. in the firſt place we muſt looke that it be thus p. 520with euerieone of vsus, that we be not onelyonly the creatures of God as other things in the world be, but that we be framed anew, and made new creatures in Ieſus Chriſt.We muſt looke that we be made new creatures in Ieſus Chriſt. Many poore ignorant ſoules thinke they hauehave matter of comfort inough in this, that they are Gods creatures, and they ſay, they are the poore creatures of God, and he hath made them, and they hope he will be good to them and ſaue them, they hope God made them not to damne them. But alas, if men or women hauehave no better ground of comfort then this, that they are Gods creatures, they are in a poore and miſerable caſe, the oxe or the aſſe is in that reſpect as neare heauen as they, for they are alſo Gods creatures. Yea know, whoſoeuer thou art, if thou content thy ſelfe in this, that thou art Gods creature, and neuer labour for further ground of comfort, but ſo liue and ſo dye, thou art in a farre worſe caſe then the bruite creatures, then the very toade or venomous ſerpent: for the death of the bruite creature is to it an end of all miſerie, but thy death to thee is a beginning of endleſſe woe without eaſe or remedie. And therefore reſt not on this, that thou art the creature of God, but labour thou to be made a new creature in Ieſus Chriſt, and neuer reſt till thou be framed anew in thy mind, will, and affections, according to the image of God, in true holineſſe and righteouſneſſe, and that indeed will yeeld Vſe. 2 thee true comfort both in life and death. And ſo for a ſecond vſe,How precious Gods children are to God in regard of their new creation. it is matter of great comfort to Gods children, that they are created anew, and made new creatures in Ieſus Chriſt, and that they hauehave the image of God ſtamped on them; for doubtleſſe the Lord doth more eſteeme of them then he doth of all other creatures in the world, then he doth of the moſt goodly & glorious creatures, the Sunne, Moone, and ſtarres, yea then he doth of other men that are reaſonable creatures as well as they, be they neuer ſo rich or great in the world. As a father who hath in him the true affection of a father, makes more reckoning and account of his child begotten of his owne bodie, and that beares his image and is moſt like to him, then he doth of his gold or ſiluer though he hauehave abundance; and ſo the Lord eſteemes more of one of his children p. 521whom he hath begotten by the immortall ſeed of his word, and by the worke of his Spirit, and framed anew in his beloued the Lord Ieſus the Sonne of his louelove, then he doth of all other creatures in the world. And for his childrens ſake he reprooues kings, alters the courſe of nature, and many times turnes vpſide downe the eſtate of things in the world. Yea on their being depends the continuance of this world: Note.when Gods children ſhall be all ſealed and ſanctified, and their number fully accompliſhed, then ſhall heauen and earth go together, and this world ſhall hauehave an end, ſo deare and precious are Gods children to him. And this is to be thought on to the comfort of all that finde themſelues created anew, and made new creatures in Ieſus Chriſt.

In the next place, the deſcription of the godly and true beleeuers here giuen by the Apoſtle, comes to be conſidered and ſtood on: the Apoſtle thus deſcribing the godly and true beleeuers, that they are ſuch as hauehave the firſt fruits of the Spirit: that is, as we ſhewed, ſuch as hauehave the beginnings of true ſauing grace, and the ſpeciall gifts of the Spirit peculiar to Gods elect, as pawnes and pledges to them of the perfection of them hereafter, and of fulneſſe of ioy and glorie in heauen, which the Lord hath promiſed to them in time to be giuen Doct. 2 them. Now from this deſcription we may raiſe two concluſions, I will ſpeake of them in order: as firſt this.The beginnings of true ſauing grace in Gods children, and ſpeciall gifts of the Spirit, are as ſufficient pawnes and pledges of perfection of grace, and of fulneſſe of ioy & glory hereafter to be giuen to them in heauen.

That the beginnings of true ſauing grace in Gods children, and the ſpeciall gifts of the Spirit, and gifts peculiar to Gods elect beſtowed on them, are as ſufficient pawnes and pledges to aſſure them, that hereafter they ſhall hauehave full perfection of grace, and fulneſſe of ioy and glorie in heauen. As the Iſraelites by offering their firſt fruites had good hope of a good harueſt, and that they in time ſhould reape the reſt of their crop: ſo Gods childrē by the beginnings of true ſauing grace, and by the ſpeciall gifts of the Spirit of God here beſtowed on them, may conceiue certaine hope and aſſurance both of perfection of grace, and of fulneſſe of ioy and glorie hereafter to be giuen to them in heauen. 1. Corinth. 1.22.1. Cor. 1.22.1 Cor 1:22 the Apoſtle ſpeaking of himſelfe and of other true beleeuers, ſaith, p. 522God hath ſealed vsus, and hath giuen the earneſt of the Spirit in our hearts. He compares the Spirit of God giuen to his children to an earneſt pennie, that as men do aſſure others that they will pay thē the whole ſumme due for this or that, by giuing them an earneſt pennie; ſo the Lord doth giuegive his children here in this world the ſpeciall gifts of his Spirit, as it were part of payment, and as an earneſt pennie, the better to aſſure them that in due time they ſhall receiue fulneſſe both of grace and glorie. And to the ſame purpoſe ſpeakes the Apoſtle. Epheſſ. 1.13.14.Ephe. 1.13.14Eph 1:13Eph 1:14 ſaith he, Ye were ſealed with the holy Spirit of promiſe, which is the earneſt of our inheritance: that is, as an earneſt giuen vsus of God, doth confirme to vsus our heauenly inheritance, and aſſure vsus that in time we ſhall receiue the fulneſſe of grace and glorie.Epheſ. 4.30.Eph 4:30 And in the 4. Chap. of that Epiſtle verſe 30. ſaith the Apoſtle, Grieue not the holy Spirit of God, by whom ye are ſealed vntounto the day of …edemption: as if he had ſaid, By whom ye are confirmed in aſſurance of a full redemption, euen of a full deliuerance from all corruption and miſerie, and of a full accompliſhment and perfection both of grace and glorie in time to be giuen to you. Theſe places do ſufficiently cleare and confirme the truth of the point in hand, that the beginnings of true ſauing grace, and the ſpeciall gifts of the Spirit of God, peculiar to Gods elect, beſtowed on Gods children, are as ſufficient pawnes and pledges to aſſure them that hereafter they ſhall hauehave perfection of grace, and fulneſſe of ioy and glorie in heauen.

And the reaſons and grounds of this truth are theſe.

Reaſon 1 Firſt, the beginnings of true ſauing grace, and the ſpeciall gifts of the Spirit of God, the gifts peculiar to Gods elect, are Gods louelove tokens beſtowed on his choſen, euen tokens and teſtimonies of his ſpeciall louelove to them, yea of his vnchangeable louelove, of that louelove of his wherewith he loued them before the world was, and wherewith he will louelove them for euer.

Reaſon 2 And againe, the Lord hauing begun the worke of true ſauing grace in his children, and hauing beſtowed on them the ſpeciall gifts of his Spirit, the gifts peculiar to his choſen, he p. 523will certainly accompliſh and perfect his owne good worke in them; he is able to do it, none can hinder him, and he is moſt willing to do it: yea the Apoſtle ſaith, 1. Corinth. 1.8.9. that he will confirme his children to the end, becauſe he is faithfull. He reaſons from the nature of God, he is moſt faithfull and true in his word and promiſes, and therefore he will confirme his children, Who ſhall (ſaith he) confirme you vntounto the end, that ye may be blameleſſe in the day of our Lord Ieſus Chriſt: and then he ſubioynes as the ground of that, God is faithfull by whom ye are called vntounto the fellowſhip of his Sonne Ieſus Chriſt our Lord. And Philip. 1.6. the Apoſtle ſaith expreſly, that the Lord who hath begun the good worke in his children, will performe it vntill the day of Ieſus Christ: he will certainly accompliſh it. And therefore on theſe grounds we may reſolue on this as a certaine truth, that the beginnings of true ſauing grace, and the ſpeciall gifts of the Spirit of God, the gifts peculiar to Gods elect beſtowed on Gods children, are as ſufficient pawnes and pledges to aſſure them that hereafter they ſhall hauehave both perfection of grace, and alſo fulneſſe of ioy and glorie in heauen.

Now then for the vſe, firſt on this ground of truth we are Ʋſe 1 to take notice of the wonderfull and vnſpeakeable merciemercy and goodneſſe of God towards his children.The wonderfull and vnſpeakeable goodneſſe of God towards his ch…ldren manifeſted, in that he makes knowne to them that he hath prouided fulneſſe of ioy and glory for them in heauen. The Lord hath not onelyonly prouided and layed vp fulneſſe of ioy and glorie for his children in heauen, but he is pleaſed out of the abundance of his louelove and riches of his merciemercy, to make it knowne to them that he hath ſo prouided for them, yea to giuegive them here in this world pawnes and pledges of it, euen ſufficient to aſſure them that they ſhall in time be put in full poſſeſſion of it. The Lord knowes our vnbeleeuing mould, that we are full of doubting, and full of vnbeliefe, and he is pleaſed to prouide againſt it in his children, and to giuegive to them the beginnings of true ſauing grace, and the ſpeciall gifts of his Spirit, as pawnes and pledges of his louelove to them, and the better to aſcertaine them touching his gracious purpoſe of bringing them to their heauenly inheritance, and that in time they ſhall hauehave fulneſſe of ioy and glorie in heauen. And in this reſpect p. 524Gods children cannot ſufficiently magnifie Gods goodneſſe and merciemercy towards them.

Excellent cō fort to ſuch as find in themſelues the beginnings of true ſauing grace, and the ſpecial gifts of Gods Spirit.Againe for a ſecond vſe: is it ſo that the beginnings of true ſauing grace, and the ſpeciall gifts of Gods Spirit, the gifts peculiar to Gods elect beſtowed on them, are as pawnes and pledges ſufficient to aſſure them that hereafter they ſhall hauehave both perfection of grace, and alſo fulneſſe of ioy and glorie in heauen? Then here is a ground of excellent comfort to all that finde in themſelues the beginnings of true ſauing grace, and the ſpeciall gifts of Gods Spirit, the gifts peculiar to Gods elect: they may thereupon certainly conclude to the comfort of their owne ſoules, that they ſhall in time be poſſeſt of fulneſſe of ioy and glorie in heauen, and they are to be fully perſwaded of it. Though we will not ſometimes truſt a man on his word, or on his bill, or bond, yet on a ſufficient pawne we dare truſt any man, and ſhall we not then truſt the Lord on ſo good and ſufficient a pawne lying with vsus, as the beginnings of true ſauing grace, and the ſpeciall gifts of the Spirit of God, the gifts peculiar to Gods elect? Oh we are thereupon to be fully perſwaded, that the Lord will one day bring vsus into the poſſeſſion of the heauenly inheritance, and that we ſhall aſſuredly in time come to enioy the fulneſſe of ioy and glorie in heauen. I know it is a point of controuerſie betweene vsus and the Papiſts, and they ſay, that none can in this life be aſſured that they ſhall hereafter enioy life and glorie in heauen. I will not enter the controuerſie, but conſider we thus much; can a man or a woman hauehave the firſt fruits of the Spirit, and then be diſappointed of the ioy and glorie in heauen? Hath the Lord begun a good worke in his children, and will not he perfect it? Why ſurely the ſauing grace that Gods children here hauehave, is a beginning of that glorious being they ſhall receiue in heauen, it is the ſame for ſubſtance, differing onelyonly in degree. And therefore doubtleſſe, ſuch as hauehave the beginnings of true ſauing grace, and the ſpeciall gifts of the Spirit of God, the gifts peculiar to Gods elect, may thereupon certainly perſwade themſelues, that they ſhall in time come to hauehave perfection of grace, and p. 525fulneſſe of ioy and glorie in heauen, and that may be a ground of ſweet comfort to them. Yea, will ſome ſay, it is indeed matter of great comfort to ſuch as hauehave the beginnings of true ſauing grace, and the ſpeciall gifts of the Spirit of God, and the gifts peculiar to Gods elect: but how ſhall I know, Queſt. that the grace I hauehave is true ſauing grace, and the gifts of Gods Spirit beſtowed on me are the ſpeciall gifts of the Spirit, and ſuch as are peculiar to Gods elect? Hypocrites may go farre, they may ſeeme to hauehave the firſt fruites of the Spirit, They may be enlightened, and taſte of the heauenly gift, they may be partakers of the gifts of the Spirit, they may taſte of the heauenly gift, and the powers of the world to come, Heb. 6.4.5. how then ſhall I know that the grace I hauehave is true grace, and the gifts of the Spirit of God beſtowed on me, are the ſpeciall gifts of the Spirit of God peculiar to his elect, and ſo pawnes and pledges ſufficient to aſſure me that in time to come I ſhall hauehave perfection of grace, and fulneſſe of ioy and glorie in heauen?

I anſwer: Anſw. thou ſhalt know it by three things, by the roote of that grace, by the extent of it,By three things a man may know that the grace that is in him is true ſauing grace. and by the ſpeciall working of it, as:

Firſt, by the roote of it, if the grace that is in thee come from Chriſt as the roote: for Chriſt is not onelyonly the author of ſpirituall life, as the Father and the holy Ghoſt, but he is alſo the cauſe of it, and he hath it in himſelfe, that he may conuey it to all that truly beleeue in him: he is an appointed head to the Church, Epheſ. 1.22. He is the Lord of life, Act. 3.15. He is a quickening Spirit, 1. Cor. 15.45. And if the grace that is in thee come from Chriſt as the roote of it, and Chriſt liues in thee as the roote of a tree liues in the branches of it, and thou art able to ſay with the Apoſtle, Galat. 2.20.Galat. 2.20.Gal 2:20 Chriſt liues in me, and I hauehave in me in ſome meaſure the mind of Chriſt, the diſpoſition of Chriſt, and the affection of Chriſt, I mind the will of God to do it, it is meate and drinke to me to do it, I mind the glorie of God, I ſeeke it vnfainedly; then is the grace that is in thee true grace.

Secondly, by the extent of it, if the grace that is in thee do p. 5262extend and reach it ſelfe to all the powers of thy ſoule, and to all the parts of thy bodie, thou art wrought on throughout, and there is a proportionable meaſure of grace in all the powers of thy ſoule, and in all the parts and members of thy bodie, and the grace that is in thee, doth reach alſo to all the parts of thy life, for true grace ſpreadeth it ſelfe ouer the whole man. And hence is renouation called a new birth, and a new creation, and a putting off of the old man, and a putting on of the new man: And true grace holdeth out and increaſeth, though indeed ſometimes it may be interrupted by ſome ſtrong temptation, or ſome grieuous affliction, yet it getteth ſtrength againe afterwards, and it growes ſtronger daily.

3Thirdly, by the ſpeciall working of grace: if the grace that is in thee do worke in thee vprightneſſe of heart, ſo that now thou doſt louelove all good things becauſe they are good, as well as one, and hate all ſinnes becauſe they are ſinnes and diſpleaſing to God, as well as one ſinne, as well Sabbath breaking as whoredome, drunkenneſſe, and the like, becauſe the Lord hath forbidden the one as well as the other. And thou doſt thus hate ſinne, both in thy ſelfe and in all others, as Dauid ſaith, Pſal. 119.6. Thou haſt respect to all the commandements of God, and thou haſt now a ſingle care to pleaſe and to glorifie God in all things, and a willingneſſe in thee to obey the will of God in eueryevery particular thing made knowne to thee out of his word that concernes thee within the compaſſe of thy place and calling, and that freely, as if there were no law to compell thee, no heauen to reward thee, nor hell to puniſh euill doers; yea to obey the will of God in eueryevery thing, though it be againſt thy profit, thy pleaſure, thy credit, thy libertie, thine eaſe, or the liking of carnall friends, and ſuch like. And now thou doſt not content thy ſelfe in the good things thou haſt done, either in leauing ſinne, or in drawing neare to God, but thou doſt ſtill go forward, and eueryevery day get ground of ſinne, and breake off ſome corruption, and eueryevery day draw nearer to God, as the Apoſtle ſaith, Philip. 3.13.14. Thou forgetteſt that which is behind, and doſt endeauour thy ſelfe to do that which is before, and preſſe forward towards the p. 527marke, for the price of the high calling of God in Christ Ieſus. And now thou loueſt good men, becauſe they are good, be they neuer ſo poore, or of neuer ſo meane condition, and thou loueſt good things in others as well as in thy ſelfe, thou doſt not now enuie or deſpiſe the good gifts thou ſeeſt in others, though they be thine enemies; but thou doſt like and approue of them, and bleſſe God for them, and giuegive him glorie for them, and thou ſeekeſt to profit by them, and thereuppon takeſt aduantage to labour for the ſame gifts in thy ſelfe. If it be thus with thee, if the grace that is in thee thus come from a right roote, namely, from Chriſt Ieſus, and be thus extended, and doth thus reach it ſelfe ouer all the powers and faculties of thy ſoule, and ouer all the parts and members of thy bodie, and to all the parts of thy life, and hauehave this ſpeciall working in thee, working in thee vprightneſſe of heart, louing all good things becauſe they are good, and hating all ſinnes becauſe they are ſinnes and diſpleaſing to God, then is the grace that is in thee true ſauing grace, and the gifts of the Spirit of God beſtowed on thee are ſpeciall gifts, proper to Gods children, and thou art now gone beyond an hypocrite, and thou maiſt thereupon conclude, to the comfort of thine owne ſoule, thou art in the ſtate of grace, and that thou ſhalt in time hauehave perfection of grace, and fulneſſe of ioy, and glorie giuen thee in heauen: and hereby let eueryevery one trie himſelfe.

Come we now to the ſecond thing offered to vsus from this deſcription of the godly and true beleeuers, that they are ſuch as hauehave the firſt fruites of the Spirit. I ſaid that from this deſcription Doct. 3 we might gather and raiſe two concluſions: the firſt we hauehave ſpoken of.

Now the ſecond is this, that in this life Gods children hauehave not fulneſſe and perfection of ſauing grace beſtowed on them, but onelyonly ſome part and portion of it, euen ſo much as the Lord in his wiſedome ſeeth meete and fit for them.Gods children hauehave not fulneſſe and perfection of grace in them in this life, but only ſo much as the Lord in his wiſedome ſeeth meete and fit for them. They hauehave here onelyonly the firſt fruites of ſauing grace, not a full harueſt of it. And as the firſt fruites among the Iewes were but an handfull in compariſon of their whole crop and full harueſt: p. 528ſo the ſauing graces and gifts of God proper to Gods choſen, here in this life beſtowed on Gods children, are but as an handfull, euen a ſmall meaſure in compariſon of that fulneſſe and perfection of them that ſhall be giuen to them in heauen. And to this purpoſe alſo ſits that compariſon of an earneſt, the ſpeciall gifts and graces of the Spirit of God being compared to an earneſt in the places before cited. And as an earneſt is but a little in compariſon of the whole ſumme, haply a ſhilling, or ten ſhillings, giuen in earneſt for the payment of an hundred pounds or more: ſo are the ſpeciall gifts and graces of God, here giuen to Gods children, but a ſmall thing in compariſon of that fulneſſe of grace they ſhall hereafter receiue in the kingdome of heauen. 1. Cor. 13.9.1. Cor. 13.9.1 Cor 13:9 the Apoſtle ſaith, We know but in part. The moſt regenerate in this life, they know but in part, and their louelove and other graces that are in them are proportionable, they hauehave here in this world the ſauing gifts and graces of Gods Spirit but in a meane and ſmall meaſure. Coloſ. 1.19.Coloſ. 1.19.Col 1:19 the Apoſtle confines all fulneſſe to the perſon of Chriſt, and that by the eternall decree of God his Father, and (ſaith he) It pleaſed the Father that in him (that is Chriſt) both the fulneſſe of the Godhead, as we hauehave it Coloſ. 2.9.Coloſ. 2.9.Col 2:9 and alſo the fulneſſe both of grace and merit ſhould dwell: and of his fulneſſe of grace do true beleeuers receiue, as Ioh. 1.16.Ioh. 1.16.John 1:16 Of his fulneſſe hauehave all we receiued. Chriſt was annointed with the oyle of gladneſſe aboue his fellowes as we reade Heb. 1.9.Heb. 1.9.Heb 1:9 cited out of Pſal. 45.7.Pſal. 45.7.Ps 45:7 He receiued not the Spirit by meaſure. Ioh. 3.34.Ioh. 3.34.John 3:34 but in fulneſſe, and that oyle of grace that was powred on his head, it deſcends downe to his members, but yet they receiue it but in meaſure. And ſo true beleeuers, Gods children, hauehave not here in this life fulneſſe and perfection of ſauing grace beſtowed on them, but onelyonly ſome part and portion of it: euen ſo much as the Lord in his wiſedome ſees meete and fit for them. And indeed to giuegive you ſome reaſons of this truth.

Reaſon 1 Firſt, Gods children in this life are not fit for the fulneſſe of grace, they are as veſſels that are of ſmall capacitie and receipt, and not able to receiue and to containe much liquor p. 529or other matter put into them: ſo through the infirmities of nature Gods children are not able to receiue the fulneſſe of grace, they are not capable of it in the time of this life.

And againe, ſecondly, the Lord in his wiſe diſpenſation will hauehave his children in the time of this life, not onelyonly to hauehave ioy in beleeuing, and in the apprehenſion of his louelove and fauour towards them in Chriſt, but he will hauehave them to hauehave alſo matter of humiliation, in reſpect of their imperfections and wants, for the beating downe of their pride, leſt they ſhould be too much lift vp in themſelues, and altogether reſt in themſelues for the ground of their comfort. On theſe grounds it is that Gods children hauehave not here in this life fulneſſe and perfection of ſauing grace beſtowed on them, but onelyonly ſome part and portion, euen ſo much as the Lord in his wiſedome ſees meete and fit for them.

But haply here ſome will ſay, Chriſt ſaith, Ioh. 4.14. Obiect. Whoſoeuer drinkes of the water that he giues him ſhall neuer thirſt, but the water that he giues him ſhall be in him a well of water ſpringing vp to euerlaſting life. Now the water that he giues, is not onelyonly his merit, but his Spirit alſo, and the ſauing gifts and graces of his Spirit, as appeares, Ioh. 7.38.39. He that beleeueth in me, as ſaith the Scripture, out of his bellie ſhall flow riuers of the water of life. This ſpake he, ſaith the text, of the Spirit which they that beleeue in him ſhould receiue, and therefore it ſeemes that true beleeuers hauehave in the time of this life fulneſſe of ſauing grace beſtowed on them, euen ſuch a fulneſſe as they need not to thirſt after more.

To this I anſwer. Anſw. The meaning of Chriſt in that place is not that whoſoeuer drinkes of the water that he giues him, ſhall take ſuch a full draught, as that he ſhall not need to deſire any more: but that he ſhall neuer after that be altogether voyd of ſpirituall moyſture, and wholy deſtitute of ſauing grace, as he was before he dranke of it, but the grace that is in him ſhall be as Chriſt there ſaith, As a well or fountaine of water in him, euer ſpringing vp to euerlaſting life. And ſo it ſtill remaines a truth, that Gods children hauehave not here in this life fulneſſe and perfection of ſauing grace beſtowed on them, but onelyonly p. 530ſome part and portion of it, euen ſo much as the Lord in his wiſedome ſees meete and fit for them, the firſt fruites of the Spirit, and a ſmall meaſure in compariſon of that harueſt and fulneſſe they ſhall hereafter hauehave in heauen.

Ʋſe 1 Come we to the vſe: and firſt this ground of truth ſerues much for the comfort of Gods children, who hauehave in them the beginnings of true ſauing grace, and yet are euer complaining of their weakneſſes and wants,Comfort to Gods children who hauehave in them the beginnings of true ſauing grace, & yet complaine of their owne ſpiritual weakneſſes and wants. Note. and are many times much deiected and caſt downe on the ſight and on the ſenſe and feeling of their owne ſpirituall wants; they are to conſider, that here in this life they cannot come to fulneſſe and perfection of ſauing grace, but onelyonly to ſome part and portion of it, to the firſt fruites of the Spirit, and to ſuch a meaſure of grace, as the Lord in his wiſedome ſees meete and fit for them. It is a dangerous ſubtiltie of Satan, that he many times goes about to perſwade poore weake Chriſtians, they hauehave no faith, no ſanctification, nor the Spirit of God at all, becauſe they hauehave not all faith, and perfect ſanctification, and the fulneſſe of the Spirit: and he would hauehave them trie themſelues by the rule of perfection, when as indeed they are here but in the ſtate of progreſſion. We are to take heed of this dangerous ſleight of our ſubtill enemie, and that we may be armed againſt it, remembring the truth now deliuered, that Gods children hauehave not here in this life fulneſſe and perfection of ſauing grace, but onelyonly ſome part and portion of it, euen ſo much as the Lord in his wiſedome ſees meete and fit for them. And therefore be not thou whoſoeuer thou art, vtterly diſmaid, becauſe thy faith is but little, and the ſauing grace that is in thee is but weake and imperfect: thou knoweſt the imperfect life of an infant is life, as truly as that life which is in a man that is come to his full growth; and ſo the ſauing grace that is in thee, being but weake, is as truly grace, as the grace that is in the ſtrongeſt Chriſtians. Obiect. But thou wilt ſay, I feele corruption ſtrong in me, I feele mine heart full of vnbeliefe, and I hauehave little or no feeling of grace or holineſſe in me. Anſw. Well, conſider it is a merciemercy of God, that thou haſt a feeling of thine owne corruption, with a loathing of it, and with a conſtant deſire to be freed p. 531from it: And know, that thou ſhalt neuer in this life feele grace as thou feeleſt corruption and ſinne, if thou hauehave the firſt fruits of the Spirit, the beginnings of true ſauing grace. And thou maiſt know thou haſt ſo, by the grounds I hauehave giuen, eſpecially by the working of grace, if it worke in thee vprightneſſe of heart, ſo that now thou doſt hate all ſinne as well as one, becauſe it is ſinne, and now thou art willing to obey the will of God in all things, and thou doſt now raiſe vp a daily combat with thy ſelfe, and a continuall ſtriuing againſt thy moſt ſecret corruptions, euen againſt ſuch corruptions as none knowes but God and thine owne ſoule; thou haſt the beginnings of true ſauing grace, and bleſſe God for it: be humbled (indeed) for thy wants, but yet bleſſe God for the grace thou haſt receiued. And herein by the way many good Chriſtians are wanting, they complaine of their wants, but they forget to bleſſe God for the good he hath wrought in them; therefore do thou bleſſe God for his merciemercy to thee, for the grace thou haſt receiued, and comfort thy ſelfe in it, and waite thou for fulneſſe and perfection of grace to be giuen thee hereafter in heauen: yet in the meane time labour thou to increaſe the grace that is in thee, and daily to adde one meaſure of grace to another. And ſo to fall on a ſecond vſe.

We muſt take heed we abuſe not this truth, that Gods children Ʋſe 2 hauehave not here in this life fulneſſe and perfection of ſauing grace, but onelyonly ſome part and portion of it,Reproofe of ſuch as abuſe this truth, that Gods children hauehave not fulneſſe and perfection of grace in them in this life. euen ſo much as the Lord in his wiſedome ſees meet and fit for them, the firſt fruits of the Spirit and a ſmall meaſure of ſauing grace. We may not hereupon take occaſion to content our ſelues with a literall knowledge of the will of God, and with a formall and powerleſſe profeſſion, as many do on this ground. Why? ſay they, the beſt hauehave but a ſmall meaſure of grace in this life: and therefore they thinke they may reſt in a literall knowledge and in a formall profeſſion; yea they thinke their groſſe ſins are handſomely put off by this: The beſt (ſay they) that liue in the world are ſinners, and the beſt hauehave their wants, and hauehave here but a ſmall meaſure of grace beſtowed on them. We muſt take heed of this, and it being ſo that here p. 532in this life we hauehave not fulneſſe and perfection of grace beſtowed on vsus, but onelyonly ſome part and portion of it, we muſt be daily adding one meaſure of grace to another, we are in this life to be continually hungring and thirſting after grace. Chriſt pronounceth them bleſſed, who hunger and thirst after righteouſneſſe, Math. 5.6. We are to find ſuch an emptineſſe and ſuch a want in that grace that is truly wrought in vsus, as doth require a further ſupply and filling vp, and we are to finde in our ſelues ſuch an hungring after a further meaſure of grace, as makes vsus readie and willing to breake thorow any difficultie or danger to attaine to it, as we ſay, hunger will breake the ſtone walls; ſuch an impatient and ſuch an holy feeling muſt we hauehave of the want of the full meaſure of grace that is alreadie wrought in vsus, and ſuch and hungring deſire to be further filled with it, as that we are ſtirred vp to ſighing and groning, watching, faſting, and praying, for a greater meaſure, and are carefull and conſcionable in vſing all good meanes of further increaſe of it, as hearing, reading, conferring, continuall meditating in the word of God, and prayer, and frequenting the companie of thoſe that are ſpirituall, who are able to quicken vsus vp in this kind.

We are now to come to the ſecond generall thing here put downe by the Apoſtle, and that is the practiſe of the godly, and of ſuch as hauehave the firſt fruites of the Spirit; namely, their ſighing or groning, and their waiting. And firſt of their ſighing or groning, the Apoſtle ſaith, We ſigh in our ſelues, euen we who hauehave the firſt fruites of the Spirit, do ſigh in our ſelues, that is, as we hauehave ſhewed, we who hauehave the firſt fruites of the Spirit, feeling the weight of our corruption and miſerie, euen we do ſigh and grone vnderunder it, and that truly from the very roote and ground of our hearts, deſiring eaſe and deliuerance.

Now here in the firſt place we are to take notice of this practiſe of the godly, of their ſighing and groning: and the Doct. 4 point hence is this.

The beſt of Gods children do in this world ſigh & grone vnderunder the burthen of corruption and miſerie.That the godly, and ſuch as hauehave the firſt fruites of the Spirit, do ſigh and grone vnderunder the burthen of corruption that p. 533here in this world cleaues to them, and vnderunder the burthen of miſerie that here they lye vnderunder; euen the beſt of Gods children, and ſuch as hauehave the greateſt meaſure of ſauing grace beſtowed on them, do ſtill ſigh and grone vnderunder the burthen of corruption and miſerie; and their life here, ſo long as they liue in this world, is a life of ſighing and groning, and they are here in a continuall practiſe of ſighing and groning. Pſal. 6.6. Dauid ſaith, he cauſed his bed euerie night to ſwimme, and he watered his couch with teares. And Iob 3.24. Iob affirmes, that his ſighing came before his eating: My ſighing (ſaith he) comes before I eate. Pſal. 84.6. the godly are ſaid here in this world to go through the vale of Baca, through the vale of drought, or through the vale of weeping and teares; their life here is a life of ſighing and groning, and of weeping and mourning, and they are here in a continuall practiſe of ſighing and groning: for why,

The godly & ſuch as hauehave the firſt fruits of the Spirit, Reaſon. hauehave their eyes opened by the Spirit of God, and they ſee and diſcerne that they hauehave here in this world many iuſt cauſes of ſighing and groning; as namely, in regard of the vglineſſe and lothſomeneſſe of ſinne, that ſtill cleaues to their ſoules, and defaceth the image of God in them, ſo farre as it ſpreads and preuailes; in regard of their ignorance of ſinne, that they cannot find out and ſpie out all the ſinnes that lurke in their owne boſomes, and that they cannot find out the deepe deceit of their owne hearts; in regard of their proneneſſe to ſinne, and many allurements and prouocations to it; in regard of their frailties and infirmities, and that ſometimes they ſlip and ſlide into ſinne; in regard of the imperfection and weakeneſſe of their good gifts and graces, and the defilement that cleaues to their beſt workes; in regard of their vnworthie walking, of the mercies and bleſſings of God, and of their vnprofitableneſſe vnderunder the good meanes of ſaluation; in regard of the miſeries, troubles, and croſſes they are here ſubiect to, comming becauſe of ſinne originally: though the Lord hauehave many good ends in afflicting his children; in regard of their abſence from their owne countrie, heauen, as the Apoſtle p. 534ſaith, 2. Corinth. 5.2. Therefore we ſigh, deſiring to be clothed with our houſe which is from heauen. Theſe and many other iuſt cauſes of ſighing and groning which I might adde, as the diſhonour of God, the blaſpheming of his name, Gods children, and ſuch as hauehave the firſt fruits of the Spirit, ſee and diſcerne, and they are apprehenſiue of them. And hence it is that their life here in this world is a life of ſighing and groning, and they are here in a continuall practiſe of ſighing and groning. Haply ſome will ſay, Obiect. ſurely then the life of the godly is a very vncomfortable life; and indeed it is the conceit of the world, that the life o… Gods children is an heauie, lumpiſh, and vncomfortable life: What? alwayes ſighing and groning, how can that chuſe, ſay they, but be a maruellous vncomfortable life? Anſw. They are deceiued, the ſorrow and ſighing of the Saints and ſeruants of God, is neuer vtterly deſtitute of ſweet comfort, it comes from the Spirit of grace, who is alſo the Spirit of comfort; and he neuer leaues Gods children comfortleſſe in their greateſt ſorrowes and ſighings; euen in ſighing the heart of a child of God is full of ſweete comfort: his ſighing being an euidence of his hatred of ſinne, and of his louelove of God, and of the holy truth of God, it cannot chuſe but yeeld him much ſweete comfort. Come we to make vſe of this.

Ʋſe 1 Firſt, is it ſo that the beſt of Gods children, ſuch as hauehave the greateſt meaſure of ſauing grace beſtowed on them,It is an idle conceit, that Gods children may come to ſuch a meaſure of comfort in this life, as they need not any more ſigh, or grone, or mourne for their ſinnes. do ſtil ſigh and grone vnderunder the burthen of corruption and miſerie, and their life here, ſo long as they liue in the bodie, is a life of ſighing & groning, & they are here in a continuall practiſe of ſighing and groning? Surely then it cannot be true which ſome idle braines hauehave imagined or do conceit, that Gods children may come to ſuch a perfection of grace, and to ſuch a meaſure of comfort here in this life, as that they need not ſigh or grone any more, and that they need not any more mourne for their ſinnes: they are deceiued that ſo thinke, the truth now deliuered ſhewes plainly that their opinion is but a fancie. I leaue them: and for a ſecond vſe.

Ʋſe. 2 The truth now deliuered ſerues to diſcouer, that many in p. 535the world are farre from the practiſe of Gods children, and of ſuch as hauehave the firſt fruits of the Spirit: for why, moſt men and women in the world are ſo farre from the continuall practiſe of ſighing and groning,Reproofe of ſuch men and women as are far from continual ſighing and groning. as indeed they put ſighing and groning farre away from them, yea they eſteeme it to be a womaniſh affection, and there is nothing to be found amongſt them but mirth and iolitie, eating and drinking, quaffing and carowſing, laughing and ſinging, and a continuall following of their ſports and pleaſures, and their ſenſuall delights; and they are mirth-mongers, they ſtudie and deuiſe how they may ſpend their time in mirth and merriment: yea many times they take paines that they may enioy a little carnall and ſenſuall pleaſure. As at this time we now celebrate the birth of Chriſt, hauehave not many amongſt vsus laboured hard, riſen early, ſit vp late, and taken great paines the weeke before this time, that they might hauehave ſome ſpending money at this time, ſome money to ſpend in carding, dicing, quaffing, and drinking, and do they not now ſo ſpend it, and ſpend their time in all manner of riot and diſorder, and thinke this time giues them libertie ſo to do? Surely herein they ſhew themſelues to be farre from the practiſe of Gods children, and of ſuch as hauehave the firſt fruits of the Spirit; yea herein they ſhew themſelues to be ſuch as are vnderunder the curſe of God, and lyable to that woe denounced by him who knew what he ſaid, and cannot lye, euen by the Lord Ieſus, Luk. 6.25. Woe to you that are full, for ye ſhall hunger. Woe to you that now laugh, for ye ſhall waile and weepe. Woe to you that are now merrie and frolike, and paſſe your time in ſports and merriment, and ſenſuall delights, you ſhall one day weepe and waile. Conſider it thou that art a drunkard, a gameſter, or the like, that day may be nearer to thee then thou art aware of, thou art euerie moment ſubiect to the ſtroke of Gods hand, the Lord may ſuddenly ſtrike thy bodie dead, yea whileſt the cards, dice, or pot is in thine hand, and ſend thy ſoule to hell: there is but a ſteppe betweene thee and hell, and canſt thou laugh and be merrie? If thou canſt, and if thou ſo do, thy caſe is fearefull, thou art hardened in thy ſinne, and thou art farre from the practiſe of p. 536a child of God, and conſequently farre from the comfort of a child of God: and thou going on in thy mirth and iolitie, thou ſhalt aſſuredly one day be as farre from Gods children as hell is from heauen. Thinke on it, and let euerie one of vsus remember this, that if we go on in a Iouiall courſe, if we be mirth mongers, bown-companions, good fellowes, as the world cals them, we are then farre from the practiſe of Gods children; and we are then farre from the comfort of Gods children.Gods childrē may reioyce in vſing the good creatures of God, obſeruing 3 caueats. But, will ſome ſay, may not Gods children reioyce in vſing the good creatures of God, as meate, drinke and ſuch like? I anſwer. Doubtleſſe they may, and they onelyonly may reioyce, and they onelyonly may keepe a merrie Chriſtmas, ſo as they remember three caueats.

Firſt, that their ioy and delight in outward things be a fruit 1of their inward and ſpirituall ioy, euen of their ioy and reioycing in Gods louelove to them in Chriſt.

2And ſecondly, that it be moderate reioycing, as though they reioyced not, according to the rule of the Apoſtle, 1. Cor. 7, 30.

3Thirdly, with ſighing and groning for their vnworthineſſe of the leaſt of Gods mercies, and with a godly iealouſie, and with an holy ſuſpition of themſelues, leſt ſinne mingle it ſelfe with their ioyes: for when they are moſt merrie, then they are neareſt to danger, and moſt like to be ouertaken with ſinne. Iob knew it well, …s he ſaith, Iob 1.5. therefore he ſent and ſanctified his children when they feaſted together: thus may Gods children do in vſing the good creatures of God.

The Apoſtle ſaith, We ſigh in our ſelues: that is, from the verie roote and ground of our hearts. Hence note we.

That the ſighing of Gods children, and of ſuch as hauehave the firſt fruits of the Spirit,Note. Gods childrē ſigh & grone heartily when they ſigh and grone for ſin. So do not hypocrits and carnall perſons. is heartie and ſound, it is not hypocriticall and formall, but from the verie heart roote. Gods children ſigh and grone heartily when they ſigh and grone for ſinne that cleaues to their ſoules. It is not ſo with hypocrites, with carnall perſons, when they ſigh, though it be for ſinne, yet it is not heartily and ſoundly. And this difference may appeare thus: when Gods children ſigh for ſome actuall ſinne p. 537whereof they are guiltie, they reſt not in ſighing for that, but they go downe to the roote of that and all their other ſinnes, the corruption of their nature, and they fetch their ſighs from vnderunder that corruption that cleaues to their hearts, in which they were conceiued and borne, and which is the roote and mother of all their ſinnes, and they grone vnderunder the burthen of that. Thus did Dauid, Pfal. 51. he reſted not in the acknowledgement of his adulterie and murder, and in ſighing and groning for thoſe actuall ſinnes, but he went downe to the roote of thoſe and of all his other ſinnes, the ſinne of his conception and birth, verſe 5. Behold I was borne in iniquitie, and in ſinne hath my mother conceiued me. But hypocrites and carnall perſons, they reſt in this, that they ſigh and grone for ſome actuall ſinne; their conſciences being awakened, and now they ſeeing and feeling ſome actuall ſinne preſſing and lying heauie vponupon their conſciences, haply thereupon they ſend out a naturall ſigh or ſob, in regard of ſome outward thing, in regard of ſhame and puniſhment due to them for that ſinne, or in regard of the hand of God on them by ſickneſſe, paine, or the like; as Pharaoh did when the hand of God was on him, then he cried, I hauehave ſinned, and take away this plague: but he neuer cried, take away the hardneſſe of heart, and curſedneſſe of my nature. And thus it is with hypocrites and carnall perſons, they grone onelyonly as the bruite beaſt doth that is preſſed with ſome heauie burthen, but they neuer go downe to the roote of ſinne and grone vnderunder that as an heauie burthen, and fetch their ſighes from vnderunder that; and ſo they grone not with their hearts ſoundly when they ſigh for their ſinnes. And of this the Lord complaines, Hoze. 7.14. They hauehave not cryed vntounto me with their hearts (ſaith he) when they how led vponupon their beds. If then thou wouldſt hauehave true comfort in thy ſighing and groning for ſinne, looke thou go downe to the roote of all ſinnes in thy ſelfe, and ſigh in thy ſelfe, euen from vnderunder that corruption that cleaues to thy ſoule inwardly, and then doubtleſſe thy ſighing is a ſound ſighing, and a ſighing of a child of God, and it is then pleaſing to God, and will yeeld comfort to thine owne ſoule.

p. 538Come we now to the ſecond thing the Apoſtle here puts downe, as the practiſe of the godly and of ſuch as hauehave the firſt fruits of the Spirit, and that is their waiting. Waiting (ſaith he) for the adoption, euen the redemption of our bodie: that is, (as we ſhewed) patiently and conſtantly expecting and looking for the conſummation of our adoption, and full manifeſtation of it, euen a full deliuerance from all corruption and miſerie, and that in our bodies, which ſhall laſt of all be freed and deliuered; and ſo the conſummation and fulneſſe of the glorie which we ſhall baue at the day of iudgement, at the coming of Chriſt to iudgement. Now here in the firſt place note we, that the Apoſtle ioynes ſighing and waiting together, in ſuch as hauehave the firſt fruits of the Spirit: ſaith he, We which hauehave the firſt fruits of the Spirit, we ſighing and waiting, we ſigh vnderunder the burthen of corruption and miſerie, we waite for deliuerance and freedome from it. Whence take we notice of thus much.

Doct. 5 That ſighing and waiting are ioyned together in a child of God. A child of God, one that hath the firſt fruits of the Spirit, doth ſo ſigh and grone vnderunder the burthen of miſerie that he lies vnderunder, as that he waites for deliuerance out of it with patience,A child of God ſo grones vnderunder the burthen of miſery that he lyes vnderunder, as that he waites for deliuerance out of it with patience. as the Prophet ſaith, Iſai. 28.16. He that beleeues makes not haſt. A true beleeuer, one that hath the firſt fruits of the Spirit, true ſauing grace in him, ſuch an one groning vnderunder any trouble or diſtreſſe, though he do carefully vſe all good meanes that may procure him eaſe and deliuerance, yet he waites in patience for eaſe and deliuerance to be giuen him in the Lords good time, as the Church ſaith, Iſai. 26.8. We hauehave waited for thee in the way of thy iudgements, the deſire of our ſoule is to thy name, and to the remembrance of thee.

Reaſon. For indeed a child of God, a true beleeuer, beleeues the promiſe which God hath made, touching eaſe, comfort, refreſhing, and deliuerance, to be giuen in time of trouble, not onelyonly in reſpect of the matter and ſubſtance of that promiſe, that the Lord will eaſe him, comfort him, refreſh, and deliuer him, but he alſo beleeues it, together with the circumſtances of it, the time, place, and meanes, and ſuch like, and ſo he carefully p. 539vſing the meanes, waites on God for a bleſſing on them, and for eaſe, comfort, refreſhing, and deliuerance to be giuen him in that time which the Lord in his wiſedome ſees meete for him.

If then for vſe of this, thou whoſoeuer thou art, Ʋſe. being vnderunder the hand of God, and groning vnderunder any diſtreſſe, if ſo be thou make haſt to be deliuered out of that diſtreſſe, thou art impatient of delay,How dangerous a thing it is to make haſt to be deliuered out of diſtreſſe, and to be impatient of delay. and thou wilt not waite on the Lords leiſure, yea thou breakeſt out, or at leaſt in thine heart thou ſayeſt as that wicked king of Iſrael ſaid, 2. King. 6.33. Should I attend on the Lord any longer? Thou wilt no longer waite on the Lord, but thou runneſt frō God to the diuel, euen to the vſing of vnlawfull meanes to helpe thy ſelfe by; yea to the accurſed inſtruments of Satan, to witches and wizards, and thou wilt hauehave helpe and deliuerance in all haſt. Aſſuredly thou art farre from the ſpirit, and diſpoſition, and practiſe of a child of God, yea thou haſt in thee the ſpirit and diſpoſition of a child of the diuell; and it is a fearefull preſumption that God hath giuen thee vp to the power of Satan, that he may ſeale thee vp to thine eternall damnation. Remember this, that in a child of God ſighing and waiting are ioyned together, and if thou wouldſt approue thy ſelfe to hauehave the Spirit of a child of God, euen the firſt fruits of the Spirit, thou muſt not onelyonly be ſenſible of thy trouble and diſtreſſe, and ſigh & grone vnderunder it, but thou muſt alſo with faith in the promiſes of God, both in reſpect of the matter of them, & alſo of the circumſtances of his promiſes, waite for eaſe, for comfort, and for deliuerance with patience, and looke to find eaſe, comfort, refreſhing and deliuerance in the Lords good time, in the time that he in his wiſedome ſees meete and fit for thee.

Come we now to conſider the practiſe of the godly, and of ſuch as hauehave the firſt fruits of the Spirit here further expreſſed, namely, their waiting for the adoption, euen the redemption of their body: and the point hence in the next place is this.

That the godly and ſuch as hauehave the firſt fruits of the Spirit,The godly conſtantly looke & long for the day of full deliuerance, & liue in continuall expectation of that day. Doct. 6 do patiently and conſtantly expect and looke for the conſummation p. 540of their adoption, and for a full deliuerance from all corruption and miſerie both in their ſoules and bodies. Gods children and ſuch as hauehave the beginnings of true ſauing grace beſtowed on them, they conſtantly looke and long for the day of full deliuerance, yea the day when they ſhall be fully freed from all corruption and miſerie both in their ſoules and bodies, and they liue in a continuall expectatation of that day. 1. Corinth. 1.7.1. Cor. 1.7.1 Cor 1:7 the Apoſtle ſaith, the beleeuing Corinthians were not deſtitute of any gift, the Lord had beſtowed on them a great meaſure of ſauing grace; and then be ſubioynes, Waiting for the appearing of our Lord Ieſus Chriſt. Philip. 3.20. ſaith the Apoſtle, Our conuerſation is in heauen, from whence alſo we expect and looke for the Sauiour, euen the Lord Ieſus Chriſt. 2. Tim. 4.8. we find that the Apoſtle makes it a note of all thoſe that ſhall receiue the crowne of righteouſneſſe, which the Lord ſhall giuegive at that day of his appearing, that they are ſuch as louelove the appearance of the Lord Ieſus. Hebr. 9.28. the Author of that Epiſtle ſaith, Chriſt ſhall appeare the ſecond time without ſinne, to the ſaluation of thoſe that looke for him. Reuel. 22.20. Chriſt Ieſus teſtifying this of himſelfe and ſaying, Surely I come quickly: the true beleeuing ſoule anſwers, Amen, euen ſo, come Lord Ieſus. To theſe we might adde many other teſtimonies clearing and confirming this truth, that Gods children and ſuch as hauehave the beginnings of grace, they liue in continuall expectation of a day wherein they ſhall be fully freed from all corruption and miſerie, both in their ſoules and in their bodies, and they long for that day of fu…l deliuerance.

Reaſon 1 And there be reaſons for it, as firſt, Gods children finde their owne corruption an heauie burthen to them, and the temptations of Satan irkſome and grieuous to them; and they find that they cannot here glorifie God as they deſire, in full perfection, but in great weakeneſſe, and that here in this world they are many times ouer carried to the doing of euill, and they would faine make an end of ſinning and diſpleaſing of God, ſinne being the greateſt burthen that can be to the ſoule of a child of God.

p. 541And ſecondly, Gods children earneſtly deſire to enioy the comfortable preſence of the Lord Ieſus, and to be where he is, and to behold his glorie, as he hath prayed, Ioh. 17.24. and they deſire immediate fellowſhip with Chriſt, yea they would not go to heauen if they ſhould not find Chriſt there: and they deſire that their faith and their hope may be changed into the ſight and full fruition of good things they eye by faith, and that now they hope for. On theſe grounds without queſtion it is, that Gods children and ſuch as hauehave the firſt fruites of the Spirit, liue in continuall expectation of the day wherein they ſhall be fully freed from all corruption and miſerie, both in their ſoules and bodies, and they long for that day exceedingly. No apprentcie more earneſtly longs for the day of his freedome, nor any woman being in paines of child-bearing, more heartily longs to be deliuered of her child, then Gods children do long for the day of their full deliuerance from all corruption and miſerie both in their ſoules and bodies: and ſo they long for the coming of Chriſt to them, either by death, as the Apoſtle did, Philip. 1.23. I deſire to be looſed and to be with Chriſt, or by the generall iudgement. Haply ſome may ſay: May a child of God long for death, Queſt. and may he wiſh for death? I anſwer: Anſw. for death ſimply conſidered in it ſelfe, he may not, but as death is a paſſage to a better life, and as it is a meanes to free him from his owne corruptions, and from the temptations of Satan, he may deſire it, and wiſh for it, ſo as he do not through a deſire of it haſten the time of his death. Some may againe demand, Queſt. whether the friends of a child of God may deſire the continuance of his life here in this world, or no? I anſwer, Anſw. they may, and that lawfully, though thoſe deſires be oppoſite and contrarie one to the other: the deſire of a child of God to be diſſolued, and to be with Chriſt, and the deſire of his friends that he may ſtill continue in the bodie. Friends may thus deſire, two cautions remembred. Firſt that they do it with condition of Gods will, ſubmitting their wils to the good will of God. Secondly, not onelyonly of louelove to the partie, but with a deſire that he or ſhe may yet do more good, either in the Church or common p. 542wealth, according to the place and meaſure of grace giuen them.

Ʋſe. Now the point deliuered and cleared for vſe and application,A difference betweene the godly & the wicked in regard of their expectation and deſire of death. it ſerues to make knowne a difference betweene the godly and the wicked. The wicked may haply be wearie of the world, as Cain was of his puniſhment, they may and do ſometimes, out of their ſenſe and feeling of paine and miſerie, wiſh themſelues out of the world, and the hand of God being heauie on them, they do ſometimes crie out: Oh would I were out of the world, hauing a fooliſh and blind conceit that death will put an end to all their paine and miſerie, ſo ſottiſh and ſo ignorant are they. But alas, the wicked and vngodly liue not in continuall expectation of full deliuerance from all corruption and miſerie, they are not euer wiſhing and longing for the day of death, and to be out of this world, now being in health, and ſtrength, and in proſperitie: they put death and the day of iudgement farre out of their minds, and they would not willingly entertaine a thought of death, or of the coming of Chriſt to iudgement, ſuch thoughts are vnpleaſing, and make them melancholicke; and they are ſo beſotted with the vanities, pleaſures, and the outward good things of this life, as they could be content to abide here for euer, and to ſet vp their reſt in this world, and to go no further: which indeed is one part of their miſerie, as one ſaith, Quae tanta eſt infoelicitas vt de ipſa miſeria gaudeamus, &c. Now it is farre otherwiſe (as we hauehave heard) with the godly, and ſuch as hauehave the firſt fruites of the Spirit, they liue in a continuall expectation of the day of full deliuerance from all corruption and miſerie, both in their ſoules and bodies, they waite for that day, and they long for that day exceedingly. And if thou whoſoeuer thou art, wouldſt hauehave good euidence to the comfort of thine owne ſoule, that thou haſt the firſt fruites of the Spirit, the beginnings of true ſauing grace in thee, thou muſt find it thus with thee, that thou liueſt in a continuall expectation of the day of full redemption, the day of full deliuerance from all corruption and miſerie, both in thy ſoule and bodie, and that thou doſt waite and long for the day of p. 543Chriſt his coming to iudgement. Indeed I grant, Note.that a child of God doth not at all times alike long for the day of full deliuerance from all corruption and miſerie, and ſo for the coming of Chriſt to iudgement: in the time of grieuous temptation, or ſome heauie affliction, eſpecially his mind and conſcience being afflicted, as ſometimes it is, he doth not then ſo earneſtly long for the day of full deliuerance from all corruption and miſerie: but being freed from that temptation, and being deliuered out of that affliction, he then recouers his meaſure of longing, and he liues in a continuall expectation of the day of full deliuerance from all corruption and miſerie both of ſoule and bodie. And thus it muſt be with thee, if thou wouldſt make it good to the comfort of thine owne ſoule, that thou haſt the firſt fruites of the Spirit, and the beginnings of true ſauing grace, thou muſt hauehave in thee in ſome meaſure, a continuall expectation of the day of full deliuerance from all corruption and miſerie both of ſoule and bodie, and ſo a continuall longing for the day of Chriſt his coming to iudgement, and thou muſt be able to deſire, that the Lord Ieſus would now breake the heauens and come to iudgement, and to ſay with comfort with the Church, Come Lord Ieſus, come quickly. And to that end neuer reſt till thou find thine owne corruption and ſinnes to be an heauie burthen vntounto thee, and the temptations of Satan to be irkeſome and tedious to thee, and that thou art wearie of ſinning againſt thy good God, who hath bene rich and abundant in merciemercy and louing kindneſſe towards thee, and that thou haſt a liuely hope to partake in the ioyes and glorie of heauen, and to partake of the good things prepared of God for all thoſe that louelove the appearance of the Lord Ieſus. And then doubtleſſe thou wilt reioyce, and take much comfort in thinking on the day of full redemption, the day of full deliuerance from all corruption and miſerie, both in thy ſoule and bodie; and thou wilt then be able heartily to wiſh and long for the coming of Chriſt to iudgement.

The Apoſtle here further ſetteth forth the waiting of the godly by the obiect of it, Adoption, and that againe explaned to be the redemption of our bodie. Waiting for the adoption, p. 544euen the redemption of our bodie. Now in that the Apoſtle ſaith, that the godly and ſuch as hauehave the firſt fruites of the Spirit, do waite for the adoption, that is, the conſummation of their adoption and full manifeſtation of it, we may ſee the truth of the point we formerly deliuered when we ſtood on the deſcription of the godly, that they are ſuch as hauehave the firſt Doct. 7 fruites of the Spirit, namely this: that the beginnings of true ſauing grace,The beginnings of true ſauing grace are ſufficient pawnes and pledges to aſſure men that hereafter they ſhall hauehave perfection of grace and glorie in heauen. and the ſpeciall gifts of the Spirit of God, gifts peculiar to Gods elect beſtowed on man, are as pawnes and pledges ſufficient to aſſure them that hereafter they ſhall hauehave both perfection of grace, and alſo fulneſſe of ioy and glorie in heauen.

For why, thoſe beginnings of ſauing grace, do put them into certaine hope and expectation of the accompliſhment and conſummation of their adoption, that in time it ſhall be complete and perfect, and that one day they ſhall certainly be put into the full poſſeſſion of their Fathers inheritance; yea they are put into ſuch certaine hope of it, Reaſon. as they do liue in continuall expectance of the day of full redemption, and they waite for it, as the Apoſtle ſaith, Epheſ. 1.14. The holy Spirit of promiſe is to them the earneſt of their euerlaſting inheritance, vntill the redemption of the poſſeſſion purchaſed, euen till their full redemption; I will not ſtand on the point hauing formerly handled it. OnelyOnly it may be, that ſome may moue this queſtion, Queſt. and ſay: Shall the holy Spirit of God leaue the godly and ſuch as hauehave the firſt fruites of the Spirit, at the time of their full redemption, becauſe the Apoſtle ſaith, the holy Spirit of promiſe is the earneſt of our inheritance, vntill the redemption of the poſſeſſion purchaſed? I anſwer: no, he ſhall not, Anſw. though indeed the holy Spirit of God ſhall then ceaſſe to be as a pawne and pledge to them of further matter, becauſe then they ſhall hauehave that in fulneſſe and perfection which the holy Spirit of God and the firſt fruites of the Spirit are here in this life a pawne and pledge of. I will not further ſtand on that.

Now the Apoſtle here affirming, that the godly and ſuch as hauehave the firſt fruites of the Spirit, do waite for the adoption p. 545and further explaning that to be the redemption of our bodie, euen a full deliuerance of their bodies from all corruption and miſerie, he giues vsus to vnderſtand thus much.

That the bodies of Gods children, and ſuch as hauehave the Doct. 8 firſt fruites of the Spirit,The bodies of Gods children ſhall one day be fully freed from all corruption & miſerie. ſhall one day be fully freed from all corruption and miſerie. Though the bodies of Gods children be here in this world ſubiect to manifold infirmities, paines, and miſeries, and as the Preacher ſaith, Eccleſ. 9.2. All outward things do come alike to all, to the iuſt and to the wicked, to the good and to the bad: and the bodies of Gods children are here ſubiect to death and to corruption, yea the bodies of the Saints of God, whoſe ſoules are glorified in heauen, do now lye rotting in their graues, or they are ſome way or other vnderunder corruption, and they hauehave not their full conſummation of glorie both in ſoule and bodie yet, the time and day of full redemption ſhall come, euen the day wherein the bodies of Gods children ſhall be fully deliuered and ſet free from all corruption and miſerie, and as we hauehave it, Reue. 21.4.Reuel. 21.4.Rev 21:4 All teares ſhall be wiped away from their eyes, and there ſhall be no more death, nor ſorrow, nor crying, nor any more paine. 1. Cor. 15.53. the Apoſtle making knowne how it ſhal be with the bodies of true beleeuers at the day of iudgement, at the day of the generall reſurrection, he ſpeakes as it were by way of demonſtration, & as it were pointing at his owne body, he ſaith, This corruptible muſt put on incorruption: as if he had ſaid, euen this corruptible body of mine, that I now beare about, ſhall at that day be freed frō corruption, and ſhall put on incorruption. Phil. 3.21. the Apoſtle ſaith, that Chriſt at his appearance & coming from heauen to iudge the world, Shall change the vile, and baſe, & corruptible bodies of true beleeuers, and ſhall faſhion and forme them like to his owne most glorious bodie: and the bodies of true beleeuers ſhall then be as free from corruption and miſerie, as the bleſſed & glorious bodie of the Lord Ieſus: and then as the Apoſtle ſaith, 2. Cor. 5.4. Mortalitie ſhall be ſwallowed vp of life, and corruption of incorruption. Theſe places do ſufficiently cleare & confirme the truth of the point in hand, that the day of full redemption ſhall come, euen the day of the redemption of our p. 546bodie, and the bodies of Gods children ſhall one day be fully freed from all corruption and miſerie. And the grounds of this truth are theſe.

Reaſon 1 Firſt, the Lord hath made a gracious couenant with his children, that he will be their God for euer, and that he will be good to them, and a God of merciemercy and life, not onelyonly to their ſoules, but to their bodies alſo.

Reaſon 2 Secondly, it ſtands with the iuſtice of God, that not onelyonly the ſoules of his children, but their bodies alſo ſhould receiue the reward of merciemercy, their bodies being members of Chriſt, and temples of the holy Ghoſt, 1. Cor. 6.15.19.1. Cor. 6.15.19.1 Cor 6:151 Cor 6:19 and being inſtruments of doing good, and of glorifying God in their meaſure, as well as their ſoules. And the Lord Ieſus hath aboliſhed death, and brought life and immortalitie to light, as the Apoſtle ſpeakes, 2. Tim. 1.10. and ſo he hath not onelyonly by his bloud redeemed the ſoules of true beleeuers from ſinne, hell, death, and damnation, but he will alſo at his ſecond coming redeeme their bodies from all corruption and miſerie. On theſe grounds we may reſolue on this as a certaine truth: that the day of full redemption ſhall come, euen the day wherein the bodies of Gods children, and ſuch as hauehave the firſt fruites of the Spirit, ſhall be fully freed from all corruption and miſerie. Now then for the vſe.

Ʋſe 1 Firſt, this truth ſerues to informe vsus of the neceſſitie of the day of the generall iudgement, that there muſt needs be a day of the generall iudgement, euen in reſpect of Gods children.A day of generall iudgement muſt needs be, in reſpect of Gods childrē. For howſoeuer the godly and true beleeuers being departed this life, hauehave receiued their particular iudgement, and are now altogether freed from ſinne and corruption, and glorified in their ſoules, yet they hauehave not receiued the conſummation of their adoption, and their full redemption; their bodies ſtill lie vnderunder rottenneſſe and corruption, and they looke for a day of full redemption, euen a day wherein their bodies muſt be fully freed from all corruption and miſerie, and be glorified together with their ſoules: and therefore there muſt of neceſſitie be a day of generall iudgement, euen in reſpect of Gods children.

p. 547Againe, for a ſecond vſe, is it ſo that the day of full redemption Ʋſe 2 ſhall come,A ground of comfort to Gods childrē, & of patience in time of their miſeries preſſing their bodies in this world. euen the day wherein the bodies of Gods children, and of ſuch as hauehave the firſt fruites of the Spirit, ſhall be fully freed from all corruption & miſerie? Here is then matter and ground of ſweet comfort to all Gods children, to as many as hauehave the firſt fruites of the Spirit: and the due and ſerious conſideration of the truth now deliuered, may cheare vp the hearts of Gods children, and comfort them, & may ſerue to encourage them patiently and contentedly to beare euils & miſeries that do preſſe their bodies here in this world. And conſider it ſeriouſly thou that art a child of God, and haſt the firſt fruites of the Spirit, thy body is now weake, and fraile, & ſubiect to aches, paines, ſickneſſes & diſeaſes, and to death it ſelfe, yea it may be thy bodie now lies vnderunder ſore & grieuous diſeaſes, vnderunder the gout, ſtone, ſtrangurie, or the like painfull and grinding diſeaſes, and thy body is full of aches & paines, thou knoweſt not which way to turne thy ſelfe, nor where to reſt, thou endureſt painfull nights, and meaſuring the euening, thou art full with toſſing to and from vntounto the dawning of the day, as Iob ſpeakes of himſelfe, Iob 7.3.4. Yea it may be thy bodie is tumbled vp and downe, and toſſed from place to place, from priſon to priſon, or thou ſuffereſt in thy bodie extreme tortures and torments from the hands of cruell perſecutors, and the like. Well, labour to poſſeſſe thy ſoule in patience, and as a ſpeciall ground of patience and comfort, remember & thinke on this truth: that the day of full redemption will come, euen the day wherein thy bodie which now lies vnderunder ſuch extreme miſerie, ſhall be fully freed from all aches and paines, & from all manner of corruption and miſerie, yea the day will come when thy bodie ſhall feele vnſpeakable ioy & delight, and moſt ſweet eaſe and contentment in eueryevery part & member of it; and that may be matter of great comfort to thee. Yea the conſideration of this, that the day of full redemption will come, euen the day wherein thy bodie ſhall be fully freed frō all corruption and miſerie, may arme and ſtrengthen thee againſt the feare of death, and againſt the horror of the graue, and the vglineſſe & lothſomeneſſe of it. For what though thy p. 548bodie be raked vp in the duſt, and there turned to rottenneſſe and corruption, and be clothed with wormes and filthineſſe, as Iob ſpeakes, Iob 7.5. and thy body be full of cralling wormes, let not the thought of that trouble thee, but remember this: that the day of full redemption will come, euen the day wherin that bodie of thine ſhall be fully freed from all rottenneſſe and corruption, and ſhall be clothed with immortalitie and glorie. And let that be thy comfort, and herein cheare vp thy ſelfe, thou being a child of God, and one that haſt the firſt fruits of the Spirit; for to thee and to ſuch as thou art belongeth this comfort. And we are to know that onelyonly ſuch as hauehave part in the firſt redemption, ſhall hauehave part in the ſecond reſurrection, and none but ſuch. If thou be a wicked and a graceleſſe perſon, a drunkard and common blaſphemer, or the like, and if thou be ſo farre from hauing the firſt fruites of the Spirit of God, as thou haſt the fruites of the ſpirit of Satan, and thou doſt ſcoffe at the Spirit, at puritie and at holineſſe, and thou art full of darkneſſe in the midſt of teaching and of the cleare light of the word, and thou art hardened in thine heart, and filled with ſcorne & hatred againſt thoſe that are more conſcionable then thy ſelfe, thou haſt no part in this comfort. And if thou looke one day to be freed from all miſeries, & from all aches and paines that haply now do preſſe thy bodie, and that now thou lieſt vnderunder, thou deceiueſt thy ſelfe, & thy preſent miſeries & paines are but pledges of further & more fearefull plagues and paines to come on thee hereafter, and they are to thee but the beginnings of ſorrowes, as Chriſt ſpeakes, Mat. 24.8. When thy bodie ſhall be raiſed out of the duſt, nothing abides thee but weeping and wailing and gnaſhing of teeth, & a fearefull expectation of all helliſh torments, to be endured both in thy ſoule and in thy bodie for euer. Thou muſt be one that haſt the firſt fruites of the Spirit of God, if thou wouldeſt with patience and true comfort waite… for the day of full redemption, euen for the day wherein thy bodie ſhall be fully freed from all corruption and miſerie. Come we now to the 24. and 25. verſes.