The Triumph of a True Christian Described, Commentary on verse · Verse 1

The Triumph of a True Christian Described · Commentary on verse · Verse 1

p. 1ROM. 8.1.

Now then there is no condemnation to them that are in Chriſt Ieſus, which walke not after the fleſh but after the Spirit.

IN this eight Chapter the Apoſtle fals againe on the doctrine of iuſtification and ſanctification.The generall matter of this Chapter. He concludes his doctrine touching the iuſtification of true beleeuers through Chriſt. And concerning their ſanctification, ſetting it forth to their comfort, labouring to ſtrengthen and to arme them with comfort againſt temptations and trials, that is the ſumme and ſubſtance of this whole Chapter: The parts of it are threee.

The firſt is,The parts of this Chapter. a ſweet and excellent comfort to all true beleeuers, deliuered partly by way of inſtruction, partly by way 1of exhortation againſt the relickes and remainders of ſinne and corruption, ſtill cleauing to them, and ſtill abiding in them; from the firſt verſe to the middle of the ſeuenteenth verſe.

The ſecond is a comfortable exhortation, directed to the 2godly, patiently to ſuffer affliction, vrged and preſſed by diuerſe reaſons, from the middle of the ſeuenteenth verſe to the one and thirtieth verſe.

The third is, a declaration of the immutable ſtate and condition 3of Gods elect, called and iuſtified, and of their certaintie of ſaluation, from the one and thirtieth verſe to the end of the Chapter.The matter of the firſt part, with the manner of handling it.

Now the firſt part of the Chapter containes matter of comfort p. 2to true beleeuers, againſt the relickes of ſinne ſtill abiding in them. Therein the Apoſtle firſt deales by way of inſtruction, from the firſt verſe to the twelfth: then by way of exhortation, in the verſes following to the ſeuenteenth verſe, the middle of it.

Touching inſtruction, firſt he propounds and layes downe this ground of comfort, that there is no condemnation to the godly: though ſinne ſtill dwell and abide in them in part, yet there is no condemnation to them. And then he limits that comfort by deſcribing the perſons to whom it belongs, that they be ſuch as be in Chriſt, and ſuch as walke not after the fleſh, but after the ſpirit.

In the firſt verſe then he further amplifies thoſe two particulars. I will referre the laying forth of his amplification till we come to the handling of the verſes following.

Ʋerſe 1.The firſt verſe (Now then there is no condemnation to them that are in Chriſt Ieſus, which walke not after the fleſh but after the ſpirit,) hath this reſpect to foregoing matter.

The reſpect that the firſt verſe hath to foregoing matter. Rom. 7.24.Rom 7:24The Apoſtle hauing handled the doctrine of iuſtification, and thereunto ſubioyned the doctrine of ſanctification, and on occaſion of that falling on the ſpirituall combat, giuing inſtance of it in himſelfe, and hauing in the Chapter before cryed out: O wretched man that I am who ſhall deliuer me from the body of this death? and againe raiſed vp his heart with comfort in and through Chriſt Ieſus, 25I thanke God through Ieſus Chriſt our Lord: thereupon in this verſe he inferres this generall.

That as many as are in Chriſt Ieſus, they are free from condemnation.

The particulars of the firſt verſe.In this verſe conſidered by it ſelfe, we hauehave theſe things offered.

1Firſt a generall concluſion, wherein the Apoſtle affirmes a freedome from condemnation, making knowne to whom it belongs, namely to thoſe that are in Chriſt Ieſus: There is no condemnation to them that are in Chriſt Ieſus.

2Secondly, an infallible marke, by which ſuch perſons may be knowne, the Apoſtle pointing them out by their ſpeciall p. 3qualification, that they are ſuch as walke after the Spirit, amplifying that by deniall of the contrary, that they walke not after the fleſh: Which walke not after the fleſh, but after the ſpirit. Theſe are the generall things laid before vsus in this verſe. (Now then) theſe words are to be vnderſtood,Interpretation. as hauing reſpect to that which the Apoſtle had formerly deliuered; Gods elect are iuſtified freely by Gods grace, and by faith in Ieſus Chriſt: and that himſelfe, howſoeuer he felt ſinne ſtill abiding in him, yet he was able to bleſſe God for deliuerance from it through Ieſus Chriſt. Hereupon he thus concludes: Now then there is no condemnation; the word (condemnation) here ſignifies not as Bellarmine Bellarmine.expounds it, the contagion of ſinne that comes by concupiſcence of the fleſh: that were to make the Apoſtle to ſpeake abſurdly, but it imports two things: the guiltineſſe of ſinne, and the puniſhment due to ſinne; a binding ouer or ſtanding ſubiect to the puniſhment and execution of Gods ſentence of death on ſinners; namely, the damnatorie ſentence or curſe of the Law, all plagues and iudgements in this world, and euerlaſting perdition in the world to come. Thus we find the word vſed, Rom. 5.16.18.Rom. 5.16.18.Rom 5:16Rom 5:18 And in that the Apoſtle ſaith (no condemnation) he meanes that there is a freedome both from the guilt of ſinne, and from the puniſhment of ſinne, To them that are in Chriſt Ieſus, and that by the ſatisfactorie death of Chriſt, he being made ſinne for them, 2. Cor. 5.21.2. Cor. 5.21.2 Cor 5:21 and hauing borne their ſinnes in his body, 1. Pet. 2.24.1. Pet. 2.24.1 Pet 2:24 (To them that are in Chriſt Ieſus,) that is, to them that are one with Chriſt, being built and ioyned to him as members to the head, or as branches to the vine, by the bond of his ſpirit, and by faith: for theſe ſimilitudes the holy Ghoſt vſeth to ſet forth the neare vnion and coniunction of Chriſt and true beleeuers, Eph. 4.15.16.Eph. 4.15.16.Eph 4:15Eph 4:16 Chriſt is the head by whom all the body being coupled, &c. Ioh. 15.5.Ioh. 15.5.John 15:5 I am the vine, ye are the branches, (Which walke not) the word (walke) in the Scripture vſually ſignifieth to hold on a courſe of life, or to liue as Gen. 5.22, Henoch walked with God, that is, liued as in the ſight of God, Gen. 17.1. Walke before me, and be thou vpright. (After the fleſh.) By fleſh we are to vnderſtand the corruption of p. 4nature, and by Spirit, the grace of regeneration and ſanctification: and to walke after the fleſh is to liue according to the motion and guidance of the corruption of nature, and to walke after the Spirit, is to liue according to the motion and guidance of the Spirit of grace and ſanctification. Thus then conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid; Now then ſince it is ſo as I hauehave ſhewed before, that Gods elect are iuſtified freely by Gods grace and faith in Ieſus Chriſt, though I feele ſinne ſtill abiding in me, yet I being able to bleſſe God for deliuerance through Ieſus Chriſt, it followeth that all ſuch as are one with Chriſt, and are knit and ioyned to Chriſt as members to the head, and as branches to the vine, by the bond of the Spirit and by faith, though they hauehave ſinne ſtill abiding in them, yet they are freed by the ſatisfactorie death of Chriſt from the guiltineſſe of ſinne, and from the puniſhment due to them for ſinne, euen from the curſe of the Law, from all plagues and iudgements in this world, and from euerlasting perdition in the world to come: they ſhall not come into condemnation, and they are ſuch as liue not according to the motion and guidance of the corruption of nature, but according to the motion and guidance of the Spirit of grace and ſanctification.

Obſeruatiō. Firſt here obſerue we, how the Apoſtle propounds this ground of comfort touching freedome from condemnation: he doth not here inſtance in himſelfe and ſay, there is no condemnation to me, I being in Chriſt Ieſus; but he puts it downe in the generall, to them whoſoeuer they be that are in Chriſt Ieſus. In the Chapter before ſpeaking of the power and force of ſinne remaining in the regenerate, he gaue inſtance in himſelfe, but now coming to ſet forth the priuiledge Doct. 1 of thoſe that are in Chriſt, he makes it not his owne particular caſe,The priuiledge of Gods grace and fauour, and of ſauing comfort in Chriſt, is common to all & eueryevery true beleeuer. but he ſets downe a generall concluſion, that there is no condemnation, not onelyonly to him, but not to any that are in Chriſt Ieſus. Thus he orders his ſpeech in great wiſedome: and hence note we thus much.

That the priuiledge of Gods grace and fauour, of Gods mercy, and of comfort in Chriſt Ieſus, freedome from hell; death & damnation, is not to be reſtrained to ſome particular p. 5perſons, as haply ſuch as hauehave a great meaſure of grace, ſuch as the Apoſtle was, but it is common to all and eueryevery true beleeuer, all that truly beleeue in Chriſt, and are one with him by his ſpirit and by faith: though their faith be weake, yet they truly beleeuing in Chriſt, and their faith being a true faith, they hauehave right and title to all the ſauing comforts in Chriſt; and they are free from hell, death and damnation, as well as thoſe that hauehave the greateſt meaſure of grace and holineſſe. And hence it is that the Apoſtle Peter, 2. Pet. 1.1.2. Pet. 1.1.2 Pet 1:1 cals the faith of ordinarie Chriſtians and beleeuers, a faith like precious to his faith: Simon Peter a ſeruant and an Apoſtle of Ieſus Chriſt, to you which hauehave obtained like faith with vsus by the righteouſneſſe of our God and Sauiour Ieſus Chriſt. He ſaith not, faith equall to our faith, or the ſame meaſure of faith that we hauehave, but faith like precious, faith of like worth and excellencie in regard of the fruites of it, faith that is able to ſaue you as truly and as certainly as our faith, 1. Ioh. 1.2, 3.1. Ioh. 1.2.3.1 John 1:21 John 1:3 Saith Saint Iohn: The life appeared, and we hauehave ſeene it, and beare witneſſe, and ſhew vntounto you the eternall life, which was with the Father, and appeared vntounto vsus. That I ſay which we hauehave ſeene and heard (that is Ieſus Chriſt) declare we vntounto you, that ye may alſo hauehave fellowſhip with vsus, and our fellowſhip alſo may be with the Father, and with his Sonne Ieſus Chriſt. By faith in Chriſt ordinary true beleeuers hauehave fellowſhip with the Apoſtles, yea with God the Father, and with his Sonne Ieſus Chriſt. And therefore the priuiledge of Gods grace and fauour, of comfort in Chriſt, and of freedome from hell, death and damnation, belongs to all and eueryevery true beleeuer, as well as to the holy Apoſtle. 2. Tim. 4.8. The Apoſtle hauing ſaid, Henceforth is laid vp for me the crowne of righteouſneſſe, which the Lord the righteous Iudge ſhall giuegive me at that day: he ſubioynes, and not to me onelyonly, but vntounto all them alſo that louelove his appearing. Plainly teaching, that the greateſt mercy of God, euen eternall life and ſaluation, is not to be appropriated to the Apoſtles, or to ſuch as they were, men of the greateſt meaſure of grace and holineſſe, but it belongs to all and eueryevery true beleeuer, and it ſhall be giuen to them. And ſo this is a cleare truth, that the priuiledge p. 6of Gods grace and fauour, of comfort in Chriſt, of freedome from hell, death and damnation, is not to be reſtrained to ſome ſingular perſons, ſuch as hauehave a great meaſure of grace and holineſſe, but it is common to all and eueryevery true beleeuer; the reaſons of it are theſe.

Reaſons. Firſt, all that are in Chriſt are equally iuſt, in reſpect of the 1iuſtice of Chriſt in Gods ſight imputed to them: for he that truly beleeues in Chriſt, is as iuſt as he that hath fulfilled the whole Law, and he hath the perfection of the Law: and there is no inequalitie of them that be in Chriſt in reſpect of iuſtification and adoption.

2Secondly, it is not the meaſure of faith that giues right and title to the comforts in Chriſt, but the truth of it: if it be a true faith, though neuer ſo weake, it giues a man title to Gods mercy, and to all the priuiledges of Gods children: as among the Iſraelites that were ſtung with the fierie ſerpents, he that had a weake and dimme ſight, if he could but looke vp to the braſen ſerpent, was healed as well as he that had a ſtronger ſight, Ioh. 3.14, 15.Ioh. 3.14.15.John 3:14John 3:15 And therefore this is a certaine truth, that the priuiledge of Gods grace and fauour, of comfort in Chriſt, of freedome from hell, death and damnation, is not to be reſtrained to ſome particular perſons, but it is common to all and eueryevery true beleeuer.

Vſe. And this may ſerue as a ground of ſweete and excellent comfort to poore weake Chriſtians,Comforts to poore weake Chriſtians t…uly beleeuing in Chriſt. I meane ſuch as are weake in faith, and are troubled with many doubtings in beleeuing. Such poore tender conſciences, they commonly exempt themſelues from the comforts of other ſtrong Chriſtians, as if they did not belong to them, becauſe they are weake, and becauſe they hauehave not ſuch a meaſure of grace as others hauehave. The doctrine deliuered ſerues to take away this exception, it tels them, that it is not the weakneſſe of their faith that can hinder them from right and intereſt in the comforts of Gods children. If then thou hauehave euidence in thine owne ſoule, that thou haſt true faith in Chriſt be it neuer ſo weake, if thou find thine heart in any meaſure purified by faith, that faith of thine giues thee right and title p. 7to all the comforts of Gods children, and the priuiledges of Gods grace and fauour, of freedome from hell, death and damnation; and all the ſauing comforts in Chriſt belong to thee. Indeed the greater meaſure of faith thou haſt, Note.the ſtronger thy faith is, the greater will be thy comfort, and therefore labour thou to increaſe in faith, and to adde one meaſure of faith to another. But if thou haſt euidence of true faith in thine owne heart, it may yeeld thee this comfort, that thou haſt as much right and title to all the comforts of Gods children, as the beſt of them, yea as Paul or Peter had, both in this life and in the life to come. Yea then the word of promiſe and reconciliation, the couenant of grace, the broad ſeales of Gods kingdome, the Sacraments belong to thee, and thou mayeſt come to the Sacrament of the body and bloud of Chriſt with comfort; (for herein ſome ſtagger and make queſtion) becauſe they doubt whether they hauehave faith or no. Doſt thou feare thou haſt not faith? and doſt thou deſire to beleeue? ſurely that is an euidence that thou haſt faith, and the weakeneſſe of it is not to hinder thee from coming to the Sacrament. An excellent comfort, and thinke on it to thy comfort.

In the next place obſerue we,Obſeruatiō. that the Apoſtle ſaith not as Bellarmine infers on theſe words: There is no matter of condemnation, nothing deſeruing condemnation: but he ſaith, there is no condemnation to them that are in Chriſt Ieſus; they are free from condemnation. And the point hence is this.

That howſoeuer true beleeuers, ſuch as are in Chriſt, Doctrine. hauehave in them matter deſeruing condemnation,Though true beleeuers hauehave in them matter deſeruing cōdemnation, yet there is no condemnatiō to them. yet there is no condemnation to them, they are free from the guiltineſſe of ſinne, and from all puniſhments due to them for their ſinne. Such as truly beleeue in Chriſt, though they hauehave ſinne ſtill abiding in them, and be guiltie of many actuall ſinnes, yet they being in Chriſt, by him they are freed from all their ſinnes both originall and actuall, the Lord will neuer charge them on them, either in reſpect of guiltineſſe, or any puniſhment deſerued by them: Chriſt by his death, he being made a curſe for them, when he ſuffered on the croſſe, Gal. 3.13Galat. 3.13.Gal 3:13 p. 8hath freed them from the curſe of the Law, and ſo from all the puniſhments due to them for ſinne, both temporall and eternall. And hence it was that Hezechiah ſaid, Iſay 38.17.Iſay 38.17.Isa 38:17 The Lord hath caſt all my ſinnes behind his backe, Pſal. 103.3.Pſal. 103 3.Ps 103:3 Dauid ſtirres vp his ſoule to praiſe the Lord, which forgiueth him all his iniquities, and healeth all his infirmities, and he ſaith verſe 12. 12As farre as the Eaſt is from the Weſt, ſo farre hath he remoued our ſinnes from vsus. Micah 7.18.Micah 7.18.Mic 7:18 ſaith the Prophet, Who is a Godlike vntounto thee, that taketh away iniquitie, and paſſeth by the tranſgreſſion of the remnant of his heritage? he retaineth not his wrath for euer, becauſe mercy pleaſeth him. And verſe 19. 19He will ſubdue our iniquities, and caſt all our ſinnes into the bottome of the ſea. And many like phraſes we find in Scripture confirming this truth: That ſuch as are in Chriſt are by him freed from all their ſinnes, and the Lord will not charge on them the guiltineſſe of ſinne, or any puniſhment due to ſinne: and the reaſon and ground of it is plaine, namely this.

Reaſon. The Lord is iuſt, and it cannot ſtand with his iuſtice to hold any true beleeuer guilty of ſinne, much leſſe to puniſh him for his ſins, he being one with Chriſt, and Chriſt hauing already borne his ſins, & the puniſhment due to them, & anſwered his iuſtice, & fully ſatisfied for them, yea cancelled the bond that did witnes his guiltines of ſin, accuſe him for ſin, & bind him ouer to the puniſhment of ſin, as it is Col. 2.14.Coloſ. 2.14.Col 2:14 And therefore ſuch as be in Chriſt are certainly freed by Chriſt both frō the guiltineſſe of ſin, & frō all puniſhment due to thē for their ſins

Obiect. But it will be ſaid, true beleeuers, euen the deareſt of Gods children, vndergo many miſeries and troubles in this world, and many times they lie vnderunder great preſſures and vexations, yea they are ſubiect to death it ſelfe, how then are they freed from all puniſhments due to them for ſinne?

Anſw. The miſeries and troubles that true beleeuers vndergo, are not properly puniſhments to them, but either trials and exerciſes of their faith, or fatherly chaſtiſements and corrections coming from the hand of a gracious father, and layd on them for their good, and for the correction of ſome ſinne. The Lord ſaid to Dauid, ſpeaking of Salomon his ſonne, p. 92. Sam. 7.14, 15. If he ſin, I will chaſten him with the rod of men, and with the plagues of the children of men; But my mercy ſhall not depart away from him. Or meanes to preuent euill and ſinne in them, and the venome & bitterneſſe of them is taken away by Chriſt, yea the poyſon and ſting of death is remoued by Chriſt. And therefore it ſtill remaines a truth, that ſuch as be in Chriſt, they are freed from all puniſhment due to them for their ſins both temporall and eternall.

And this truth muſt ſerue as a ground of ſweet comfort to all true beleeuers, both in reſpect of ſinne, Vſe. Comfort to true beleeuers in reſpect of ſinne, and the miſeries that befall them.and in regard of the miſeries that befall them in this world, as firſt in regard of ſinne: on the ground of doctrine now deliuered, true beleeuers, gods children, may conclude to their comfort, that none of their ſinnes ſhall euer hurt them, no not their hainous ſinnes, not thoſe wherein they hauehave liued and continued long, and hauehave doubled and often committed, not thoſe they hauehave done with much boldneſſe and preſumption, they hauing truly humbled themſelues and repented for them, and now beleeuing in Chriſt; and now being in him, by Chriſt they are freed from the guiltineſſe and puniſhment of all their ſinnes, yea though they ſtill find ſinne cleauing to them, and they are troubled with many ſinfull infirmities, yea hauehave many failings, yet now they being in Chriſt, the Lord will neuer charge them on them, either the guiltineſſe of them, or the puniſhment due to them, and that is an excellent comfort.

Againe, for the miſeries that befall gods children in this world, what though they be vnderunder pouerty, ſickneſſe, impriſonment, baniſhment, or any other miſerie whatſoeuer? yet let them remember this, that thoſe things are not plagues, iudgements, puniſhments and curſes to them: but either trials, or fatherly chaſtiſements, or meanes to preuent ſinne in them, and the venome, and poyſon, and bitterneſſe of them is remoued from them, they being in Chriſt. And this being duly conſidered, it will arme them with comfort, and ſtrengthen them againſt the feare of them before they come, and againſt diſcouragement and vtter…d e…ection when they are come. For why ſhould a child of God feare any miſerie before p. 10it come, or be vtterly deiected when it is come, ſeeing the venim and bitterneſſe of it is remoued, and all miſeries are ſweetned to him by the death of Chriſt. Indeed if men be out of Chriſt, they hauehave cauſe to feare miſeries and troubles, they are liable to all miſeries in this world, and to eternall death and miſerie in the world to come, and their caſe is fearefull.

Note.As there is no condemnation to them that be in Chriſt, ſo there is nothing but condemnation to thoſe that be out of Chriſt, euen the good things and bleſſings of God are curſes to them, and there is a ſecret curſe cleauing to them, when apparently they ſeeme happie and bleſſed. Yea the word of God, the word of comfort, is a word of terror and bitterneſſe to them: the ſeales of the couenant are ſeales of iudgement and damnation to them, and there is but a ſtep betweene them and hell, there is no difference betweene them and thoſe that now lie frying in the fire of hell, but this, they who are in hell are paſt recouery, and theſe in Gods great patience are ſuffered for a time, how long or how ſhort they know not, to ſee if they will accept grace offered to them. A thing that if it be duly conſidered, may ſhake the heart of the moſt deboſhed and prophane wretch in the world: and if hell hauehave not taken full poſſeſſion of his ſoule, may moue him to bethinke himſelfe of ſpeedy reformation. But if thou haſt euidence to thine owne ſoule, that thou art in Chriſt, comfort thy ſelfe, nothing ſhall hurt thee, neither ſinne nor any miſerie that befalls thee can hurt thee, no not death it ſelfe; the ſting of death is remoued, and taken from thee by the death of Chriſt: yea when thou art dead, thou ſhalt not come into the iudgement of condemnation: thinke on that to thy comfort.

An anabaptiſticall cauill anſwered.Now here before we leaue this point, a cauill of the Anabaptiſts is to be met withall: Say they, is it ſo, that ſuch as are in Chriſt, are by Chriſt freed from the guiltineſſe of ſinne, then (ſay they) it muſt needs follow, that they are freed from ſubiection, true beleeuers are not to be ſubiect to any on the earth, to kings, to magiſtrates, and to other gouernors: ſubiection of man to man came in by ſinne as a puniſhment, Gen. 3.16.Gen. 3.16.Gen 3:16 After the fall Eue was put in ſubiection to Adam, p. 11and therefore ſinne and all puniſhment due to ſinne being remoued from them that are in Chriſt Ieſus, they are not to be ſubiect to any that liue on the face of the earth.

Now for anſwer to this, we muſt know, that there is a twofold ſubiection of man to man, one ciuill, and the other ſeruile or ſlauiſh. Ciuill ſubiection, is whereby one man is ſubiect to another for the common good, euen for the good of them both, as the Apoſtle ſaith, Rom. 13.4.Rom. 13.4.Rom 13:4 The magiſtrate is the miniſter of God for the wealth of the inferiour. Seruile or ſlauiſh ſubiection, is that whereby a ſlaue or vaſſall is in ſubiection onelyonly for the good of his Lord and maiſter. The firſt of theſe, namely ciuill ſubiection, was before the fall in the ſtate of innocencie, as appeares in the Apoſtles manner of reaſoning, 1. Tim. 2.12, 13.1. Tim. 2.12.13.1 Tim 2:121 Tim 2:13 But the ſecond ſeruile or ſlauiſh ſubiection came in by ſinne: and for the place alledged, Gen. 3.16. it is not ſo to be vnderſtood, as if ciuill ſubiection ſimply conſidered in it ſelfe, had not bene before the fall, but that by the fall conſtrained ſubiection ioyned with paine, ſorrow and griefe came in, which before in time of innocencie was with pleaſure: as before the fall, man was to labour in dreſſing the garden, Gen. 2.15.Gen. 2.15.Gen 2:15 yet his labour was with pleaſure, but after the fall it was ioyned with paine, ſorrow, and griefe. So doubtleſſe ſubiection with pleaſure was before the fall, but after the fall it was ioyned with paine, ſorrow, and griefe, and therefore it is not true which the Anabaptiſts ſay, that ciuill ſubiection of man to man ſimply conſidered in it ſelfe, came in by ſinne as a puniſhment. No, I dare affirme, that ciuill ſubiection of man to man, now ſince the fall ſimply conſidered in it ſelfe, it is not a curſe, it is not a puniſhment, but a neceſſarie ordinance of God, for the good of the Church and Commonwealth: and ſo it is but an idle cauill of the Anabaptiſts to ſay, that ſuch as are in Chriſt are freed from all puniſhment of ſinne, and therefore freed from ciuill ſubiection.

Obſerue we farther, that the Apoſtle makes the ground of freedome from the guiltineſſe of ſinne, and from the puniſhment due to ſinne, to be in Chriſt, euen Gods mercy in him, p. 12and the merit of his death: and the concluſion hence is briefly this:

Doct. 3 That true beleeuers are indeed freed from the guiltineſſe of ſinne,Freedome from the curſe of the Law & from Gods wrath due to ſin, is grounded onelyonly on Gods mercy and on the merit of Chriſt his death, without reſpect to any thing in true beleeuers or done by them as the cauſe of it. and from all puniſhment due to them for their ſins; and the ground of their freedome is altogether out of themſelues, it is onelyonly in Ieſus Chriſt. Freedome from the curſe of the Law, and from Gods wrath due to ſin, is grounded onelyonly on Gods mercy, and on the merit of Chriſt his death; and it hath no reſpect to any thing in true beleeuers themſelues, or done by them as a cauſe procuring or producing the ſame. A true beleeuer is not freed frō the leaſt of his ſins by any thing in himſelfe, or done by him as the cauſe or ground of it, but onelyonly in and thorow Chriſt Ieſus. Hence it is that remiſſion of ſinnes, which is freedome from the guiltineſſe of ſinne, and from puniſhment due to ſinne, is vſually expreſſed in Scripture in thoſe termes of couering of ſinne; and not imputing ſinne is meerely from the Lord, Pſal. 32.1.2. that is, from the meere mercy of the Lord, without reſpect had to any thing in ſinfull man, or done by him as the cauſe of it. Yea we ſhall find, that where remiſſion of ſinne is expreſſed vnderunder theſe termes of ſpeech of putting away ſinnes, not remembring them, blotting them out, there is either an expreſſe mention or a neceſſary implication of Gods meere mercy, as the ground of that benefit, Rom. 3.24. the Apoſtle ſaith, We are iuſtified freely by grace. Remiſſion of ſinnes is a part of iuſtification, and therefore freely giuen without reſpect of any thing in vsus, or done by vsus as the cauſe of it.

Ʋſe. Where then is any place for humane ſatisfaction, by almes deeds,Humaine ſatisfactions confuted. workes of pennance and the like, which the popiſh ſort hold able to ſatisfie for ſinne, and to procure freedome from the temporall puniſhment of ſinne? They cannot ſtand with this truth: that freedome from the curſe of the Law and from Gods wrath due to ſinne, is grounded onelyonly on Gods mercy & the merit of Chriſts death, & not on any thing in true beleeuers themſelues, or done by them as the cauſe of it. And ſurely thoſe humaine ſatisfactions do much derogate from Gods free grace, from the infinite merit of Chriſt his death. p. 13Admit this (which the Papiſts can neuer proue,) that ſome good workes done by true beleeuers are moſt perfect according to the exact rule of Gods Law, yet cannot thoſe good workes ſo done, cauſe or procure freedome from the leaſt of their ſinnes. It is no part of Gods promiſe annexed to the couenant of workes, that any good worke, done according to the exact rule of his Law, ſhall ſatisfie for any ſinne: the Lord ſaith not, do this and thou ſhalt liue, and if thou faile and breake my Law, thou ſhalt by ſome good workes done according to the exact rule of my Law, make amends and ſatisfie for that breach. No, there is no ſuch matter: the condition of perfect obedience propounded in the morall Law of God once broken, there can be no compenſation made for that breach but by puniſhment, either in the perſon offending, or ſome other in his ſtead: and therefore no good thing in vsus, or done by vsus, (admit it be moſt perfect) can cauſe or procure freedome from the leaſt of our ſinnes. No, we muſt renounce all things in our ſelues, and done by vsus, be they neuer ſo excellent, as inſufficient to cauſe or procure freedome from the leaſt of our ſinnes: and for freedome from our ſins we muſt cleaue onelyonly to the free grace of God, and to the infinit merit of Chriſt his death, as the ſufficient and meritorious cauſe of the ſame. And if we would hauehave comfort touching freedome from the wrath of God due to our ſinnes, we muſt go out of our ſelues, and ſeeke for that onelyonly in Ieſus Chriſt, and build our faith on him as a ſure foundation and rocke, againſt which the gates of hell cannot preuaile.

Obſerue we further, as the Apoſtle maketh Ieſus Chriſt the ground of freedome from condemnation, ſo he limits and reſtraines, and appropriates that benefit to thoſe onelyonly that are in Chriſt Ieſus. That freedome from condemnation, from the guiltineſſe of ſinne, and all puniſhment due to ſinne, it belongs onelyonly to thoſe that are in Chriſt Ieſus, to thoſe that are one with Chriſt Ieſus, being knit and ioyned to him by the bond of his Spirit, and by true faith. Whence note we thus much.

p. 14Doct. 4 That onelyonly thoſe that are in Chriſt, onelyonly thoſe that are one with Chriſt,OnelyOnly thoſe that are in Chriſt hauehave right and title to the benefit of freedome from condemnation. being ioyned to him by the bond of his Spirit and true faith, hauehave right and title to this benefit of freedome from condemnation, of freedome from the guiltineſſe of ſinne, and from the puniſhment due to ſinne: indeed onelyonly they may challenge right and title to all the benefits of Chriſt, and to all the ſauing comforts offered and found in him. And it is a certaine truth, that we cannot come to be partakers of any benefit or comfort in and by Chriſt, vnleſſe we be in Chriſt, euen one with him, and knit to him, as the members of the body are to the head. And to this purpoſe the Apoſtle ſpeakes plainly, Epheſ. 5.23.Epheſ. 5.23.Eph 5:23 He there cals Chriſt the Sauiour of his body: thereby giuing vsus to vnderſtand, that Chriſt is a Sauiour to none but to thoſe that are his members, and that none but they that are of the body whereof Chriſt is head, can looke for life and ſaluation, or any ſauing comfort in and through him. Ioh. 6.53, 54.Ioh. 6.53.54.John 6:53John 6:54 Saith Chriſt, Except ye eate the fleſh of the Sonne of man, and drinke his bloud, ye hauehave no life in you; Whoſoeuer eateth my fleſh, and drinketh my bloud, hath eternall life: As if he had ſaid, vnleſſe ye become one with me, as your meate and drinke are made one with your owne bodies, which are turned into the ſubſtance of your bodies, ye cannot be partakers of the life and comfort that is found in me. And onelyonly by being one with me, as your meate and drinke are one with your owne bodies, being turned into the ſubſtance of them, ſhall ye come to find comfort, life and ſaluation in and by me. And hence doubtleſſe it was, that the Apoſtle, Philip. 3.9.Philip. 3.9.Phil 3:9 Counted all things loſſe and doung that he might be found in Chriſt; he knew well that vnleſſe he were in Chriſt, he could not be partaker of any benefit or comfort in and by Chriſt. And this truth is grounded on reaſon.

Reaſon. For why, though Chriſt be the fountaine of life and righteouſneſſe, and of all true happineſſe and comfort, yet as the members muſt be ioyned with the head, and the branches to the vine, otherwiſe they can draw no ſappe nor life from them: ſo certainly muſt we be one with Chriſt, and knit to p. 15him before we can deriue and draw downe any life or comfort from him. And therefore onelyonly thoſe that are in Chriſt, euen one with him by the bond of his ſpirit and by faith, hauehave right and title to the benefit of freedome from condemnation, and to all other benefits and ſauing comforts in Chriſt.

Deceiue not thy ſelfe then whoſoeuer thou art, Ʋſe. thinke not that this worthy priuiledge of freedome from condemnation, of freedome from the guiltineſſe of ſinne,A caueat for ſuch as falſly imagine that Chriſt died for them. and all puniſhments due to ſinne, and other benefits and ſauing comforts in Chriſt, belong to thee, vnleſſe thou hauehave euidence to thine owne ſoule that thou art one with Chriſt, euen one with him by the bond of his Spirit, and by true faith. Herein many deceiue themſelues, ſuch as are ſo farre from being one with Chriſt, as they are rather limbes of Satan; euen common drunkards, common ſwearers, filthy adulterers, couetous perſons, vſurers, and the like, they thinke that the comforts of Chriſt his birth, life and death belong to them; and ſticke not to ſay it, that Chriſt is their Sauiour, and Chriſt died for them, and they hope to be ſaued by Chriſt. Poore ſoules, they do but dreame, and feed vponupon a fancy, and on their owne fooliſh conceipt, and they are deluded and blinded by the diuell: onelyonly thoſe that are in Chriſt hauehave right and title to the benefits and ſauing comforts in Chriſt, and they alone may truly and with comfort ſay; that Chriſt died for them.

Obiect. Doth not the Apoſtle tell vsus, 1. Tim. 2.5.6. Obiection. There is one God, and one mediator betweene God and man, which is the man Chriſt Ieſus, who gaue himſelfe a ranſome for all men.

Anſw. The meaning is, for all ſorts of men, Anſwer. for men of all nations, callings, degrees, ſtates and conditions, not for all and eueryevery man in the world. In that excellent prayer of Chriſt, Ioh. 17.9. he excludes the world by name, and prayes onelyonly for them whom his Father had giuen him, and thoſe are onelyonly Gods elect. And for whom Chriſt neuer prayed, certainly for them he neuer performed any worke of mediation, and for them he died not. If then thou wouldeſt hauehave right p. 16and title to the merit of Chriſt his death, and be able to challenge the priuiledge of freedome from condemnation, of freedome from the guiltineſſe of ſinne and all puniſhment due to ſinne, and other benefits of Chriſt to belong to thee, thou muſt hauehave good euidence to thine owne ſoule, that thou art in Chriſt, euen one with Chriſt by the bond of his Spirit and by true faith; and thou muſt find thy ſelfe knit to Chriſt as a member to the head, and that thou receiue from him influence of grace and ſpirituall life, and that now thou haſt in thee the mind of Chriſt Ieſus, Philip. 2.5. And know this for a certaine truth, if thou hauehave not Chriſt thine head in this world, thou ſhalt hauehave him thy Iudge and condemner in the life to come. If thou liue as a limbe of Satan, and carrie thy ſelfe as a member of that body whereof the diuell is the head (as all prophane perſons do) thinke not that Chriſt died for thee, and that thou haſt right and title to this excellent priuiledge of freedome from condemnation; if thou ſo thinke, it is an idle fancy, and thou doſt but deceiue thine owne ſoule.

Obſeruatiō.Now further obſerue we the phraſe and forme of ſpeech here vſed by the Apoſtle: he ſaith not, there is no condemnation to them that are neare to Chriſt Ieſus, or about him, or the like; but ſaith, there is no condemnation to them that are in Chriſt Ieſus. Whence we are giuen to vnderſtand:

Doct. 5 That there is a moſt neare vnion betweene Chriſt and true beleeuers:Chriſt & true beleeuers are moſt nearely conioyned. Such as truly beleeue in Chriſt, they are moſt nearely knit and conioyned with him, they are in him, and he in them; yea the vnion and coniunction betweene Chriſt and true beleeuers is ſo neare, that we are not able to conceiue it in our ſhallow braines, it it a ſecret and a diuine myſterie. Chriſt prayes, Ioh. 17.21.Ioh. 17.21.John 17:21 That they that truly beleeue in him may be one in him and in his Father, as his Father is in him and he in his Father; which is a vnion moſt neare, and indeed vnconceiueable, we are not able to conceiue the neareneſſe of that vnion. And hence it is, that we find the vnion betweene Chriſt and true beleeuers ſet out in Scripture by ſuch ſimilitudes as do imply a moſt neare vnion, as by the ſimilitude p. 17of the head and the body, Epheſ. 1.22.23.Eph. 1.22.23.Eph 1:22Eph 1:23 Chriſt is appointed head to the Church, which is his body; by the ſimilitude of the vine and the branches, Iohn 15.5.Ioh. 15.5.John 15:5 I am the vine and ye are the branches; by the ſimilitude of man and wife, that as the husband and the wife are moſt nearely ioyned into one fleſh, ſo neare or rather nearer is the vnion and coniunction betweene Chriſt and true beleeuers: inſomuch as the Apoſtle ſaith, Epheſ. 5.30.Epheſ. 5.30.Eph 5:30 that true beleeuers are members of Chriſt his body, yea fleſh of his fleſh, and bone of his bone. Many other ſimilitudes we find in Scripture ſetting forth the neare vnion that is betweene Chriſt and true beleeuers. Yea we find that by reaſon of the neare vnion of Chriſt and true beleeuers, that the word (Chriſt) is ſometimes put for the Church of Chriſt, 1. Cor. 12.12.1. Cor. 12.12.1 Cor 12:12 As the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body: euen ſo is Chriſt, that is, the Church of Chriſt, as the next verſe makes it manifeſt. For by one Spirit we are all baptized into one body. 13This then is a cleare truth, that there is a moſt neare and ſtrict vnion betwixt Chriſt and true beleeuers.

This truly ſerues in the firſt place to ſtrengthen and confirme Ʋſe 1 the doctrine of our Church,The doctrine of iuſtificatiō by Chriſt his righteouſnes imputed, confirmed. that true beleeuers are iuſtified in Gods ſight, by the merit of Chriſt his death, and by his righteouſneſſe imputed vntounto them; for there being that neare vnion betweene Chtiſt and true beleeuers, as there is betweene the head and the members of the body, they being in Chriſt and Chriſt in them, it muſt needs be that the grace and benefits of Chriſt, do truly and really belong to them; and that as he was made ſinne for them, ſo they are made the righteouſneſſe of God in him, 2. Cor. 5.21.2. Cor. 5.21.2 Cor 5:21 And what Chriſt did as mediator, that by the couenant of grace is truly imputed to them that truly beleeue in Chriſt, and is made theirs by true faith. For what is done by the head in a naturall body, may be truly aſcribed to the whole body.

The Papiſts ſcoffe at righteouſneſſe imputed, and call it a putatiue and phantaſticall iuſtice and righteouſneſſe; but indeed it is a true and reall righteouſneſſe, grounded on that p. 18neare vnion that is betweene Chriſt and true beleeuers. And whereas they ſay, ſuch as is our iuſtification, ſuch ſhall be our happineſſe in heauen: and as we hauehave no righteouſneſſe nor merit of our owne inherent in our ſelues, but by imputation, ſo we muſt looke for no heauen but by imputation, no happineſſe reall and indeed; they are eaſily anſwered. True beleeuers hauehave a reall imputation of Chriſt his righteouſneſſe, not a ſuppoſed imputation. And againe, it followes not becauſe our iuſtification is by Chriſt his righteouſneſſe imputed, therefore our bleſſedneſſe ſhall be ſo alſo, becauſe happineſſe and glory is the promiſed reward, and righteouſneſſe the condition. Now as a man that is bound for the payment of a ſumme of mony, may hauehave the cōdition of his bond performed by another, and yet himſelfe may hauehave libertie and freedome by it: So may we hauehave the condition of righteouſneſſe performed for vsus by Chriſt, and yet we our ſelues made partakers of happineſſe and glory; and hauehave the promiſed reward beſtowed on our owne bodies and ſoules.

Ʋſe 2 Againe, is it ſo that there is ſo neare a vnion betweene Chriſt and true beleeuers,Terror to ſuch as wrong the pooreſt member of Chriſt. as that they are in him and he in them? then let all ſuch as do abuſe or wrong any true beleeuer, be it man or woman, neuer ſo poore or baſe in the eyes of the world, let them know that the abuſe and wrong reſteth not onelyonly on the perſon abuſed or wronged, but it reacheth vp to Chriſt Ieſus in heauen; and through the ſides of a poore beleeuer, they abafe and wrong the Lord Ieſus. When Saul perſecuted the poore members of Chriſt on earth, the Lord Ieſus cryed to him from heauen, Acts 9.4. Saul, Saul, why perſecuteſt thou me? And this may ſtrike a terror and amazement into all wicked perſons, that load the members of Chriſt with iniuries and wrongs, and do caſt diſgrace and contempt on them. Doſt thou abuſe or wrong a poore ſilly man or woman beleeuing in Chriſt? thou doſt it to Chriſt his head in heauen, and thou mighteſt as well ſpit in the face of the Lord Ieſus himſelfe. And aſſure thy ſelfe, the Lord Ieſus to whom all power is giuen in heauen and earth, will not ſuffer any of his members, bought with no leſſe price p. 19then his owne bloud, to be wronged, but he will reuenge it. Yea the wrongs done to his poore members here on earth, ring in his eares in heauen, & will cauſe him one day to come down in flaming fire, to render vengeance to thoſe that abuſe them. Yea know it, whoſoeuer thou art, if thou haſt but an intent and purpoſe of euill againſt any true beleeuer, that intent & purpoſe of thine is knowne to him: for he is not onelyonly man but God alſo, and thy malice and intent of miſchiefe againſt any member of Chriſt, that lies lurking in the depth of thine heart, doth not reſt in thine owne boſome, but it mounts vp aboue the clouds, euen to Chriſt Ieſus in heauen: he ſees it, and he takes it as intended againſt himſelfe, and without repentance he will one day plague thee for it. And this may ſtrike amazement into thoſe that offer, or intend, or do the leaſt wrong to the pooreſt member of Chriſt. And this alſo may cheare vp the hearts of poore diſtreſſed Chriſtians, and may aſſure them, that the Lord Ieſus is troubled in all their troubles, and that he takes part with them; and therefore he will either moderate the weight of their afflictions, or giuegive them ſtrength to beare them, or put an end to them, and in the end he will wipe away all teares from their eyes.

Now before we leaue this point, a Popiſh error is to be diſcouered,A Popiſh error diſcouered. an error which the Papiſts would ground on the neare vnion that is betweene Chriſt and true beleeuers. For thus they hold and teach, that in regard of the neare vnion betweene Chriſt and true beleeuers, the good workes done by true beleeuers are meritorious, Obiect. and do deſerue the fauour of God. For (ſay they) true beleeuers being ſo nearely vnited and knit to Chriſt, that they are one with him, the good workes they do, receiue vertue from him to merit. Though the good workes done by them in themſelues merit nothing, yet in that they are members of Chriſt, and one with him, they receiue influence from him their head, and are raiſed vp to an higher eſtimate, euen to merit fauour of God, and ſo they come to be meritorious. See the cunning of theſe deceiuers, to bleare the eyes of the ſimple, and to deceiue them: p. 20they are eaſily anſwered. Anſwer. The vnion that is betweene Chriſt and true beleeuers, is no ſufficient ground of merit, and from thence it cannot be concluded, that the good workes of true beleeuers are meritorious, and deſerue the fauour of God. For why, Note.the vnion betweene Chriſt and true beleeuers, is not perſonall but myſticall, true beleeuers are not receiued into vnitie of perſon with Chriſt, but they are one with him by ſpirituall and myſticall vnion: now perſonall vnion is the ground of merit, euen in Christ himſelfe. The manhood of Chriſt apart and by it ſelfe merits nothing, but as it is receiued into vnion of perſon with his Godhead: And therefore they muſt proue that true beleeuers are receiued into vnitie of perſon with Chriſt, before they can truly conclude that their good workes do merit, and deſerue the fauour of God: but that they are neuer able to do by all their skill; they can neuer proue that a true beleeuer is one perſon with Chriſt: and therefore they build on the ſand, and we are to renounce it as an vntruth and Popiſh error, that by reaſon of the neare vnion betweene Chriſt and true beleeuers, their good workes are meritorious.

Come we now to the ſecond generall thing in this verſe, the infallible marke by which the Apoſtle points out thoſe that are freed from condemnation by the death of Chriſt, they being in Chriſt, namely this: That they are ſuch as walke after the Spirit and not after the fleſh, that is, ſuch as liue according to the motion and guidance of the Spirit of grace and ſanctification, as they are moued and guided by the Spirit, and not according to the motion and guidance of the corruption of nature. Now this we are to take, as the Apoſtle here giues it, as an infallible marke of ſuch as are freed from condemnation by Chriſt, that ſuch perſons are thus qualified, that they walke after the Spirit. The Papiſts take this as if the Apoſtle had put it downe as the cauſe of freedome from condemnation, to them that are in Chriſt Ieſus: That therefore there is no condemnation to them, becauſe they walke not after the fleſh but after the Spirit; and ſo they would hence ground an argument againſt iuſtification in Gods ſight by faith alone, and go about to proue from hence, that true beleeuers p. 21are iuſtified in the ſight of God, not only by faith, but alſo by their walking after the Spirit, & by their good works, but they are much deceiued.A Popiſh cauill anſwered. The Apoſtle here makes not walking after the Spirit the cauſe of freedome from condemnation, but the condition of ſuch as are freed, and a ſpeeciall note by which they may be knowne. He ſaith not: there is no condemnation to them that are in Chriſt Ieſus, becauſe they walke after the Spirit; but they do walke after the Spirit, they are thus qualified, they are ſuch as walke not after the fleſh but after the Spirit. And inded it cannot be, that walking after the Spirit ſhould be a cauſe of freedome from condemnation, becauſe walking after the Spirit in order of nature, is after freedome from condemnation. Men are firſt in Chriſt, and by him freed from condemnation, and hauehave his Spirit in them, and then they walke after the Spirit. And therefore the Papiſts depraue and abuſe this text, in that they make walking after the Spirit, the cauſe of freedome from condemnation. Come we to matter of inſtruction hence offered: firſt, in that the Apoſtle here makes walking after the Spirit an infallible marke of ſuch as are in Chriſt, and by him are freed from condemnation, we may conclude.

That whoſoeuer they be that are in Chriſt, and by him are Doct. 6 freed from condemnation, they hauehave this marke on them;Such as are in Chriſt they liue an holy and ſanctified life. that they walke after the Spirit, they are thus qualified, and they hauehave this certainly found in them, that they liue according to the motion and guidance of the Spirit of grace and ſanctification. Or briefly thus.

Such as are in Chriſt, euen one with him by the bond of his Spirit, and by him are freed from condemnation, they liue an holy and a ſanctified life: their life is a life of grace and holineſſe, and they do euidence and teſtifie their being in Chriſt, by their holy thoughts, words and workes. And hence it is that the Apoſtle ſaith, 2. Cor. 5.17. If any man be in Chriſt, let him be a new creature, or as it is in the new tranſlation, he is a new creature: for it may be put downe poſitiuely; he that is in Chriſt, he is a new creature, he liues not as he was wont, but he liues a new life, euen an holy and ſanctified life, 1. Ioh. 1.6. p. 22If we ſay that we hauehave fellowſhip with him, and walke in darkneſſe, we lye, and do not truly: as if he had ſaid; he deceiues himſelfe that ſaith he hath fellowſhip with Chriſt, and yet walkes in darkneſſe. He that hath fellowſhip with him is certainly enlightened, and hath true ſauing knowledge, and he walkes anſwerable to it. 1. Iohn 3.6. Whoſoeuer abideth in him, ſinneth not, that is, makes not a common trade and practiſe of ſinne, but his life is holy and ſanctified. And to theſe we might adde other teſtimonies of Scripture clearing and confirming this truth, that ſuch as be in Chriſt, euen one with him, by him are freed from condemnation they liue an holy and ſanctified life, their life is a life of grace and holineſſe, and the reaſons and grounds of it are theſe. Reaſons.

1Firſt, ſuch as are in Chriſt, they are one Spirit with Chriſt: 1. Cor. 16.17. He that is ioyned vntounto the Lord, is one Spirit: one and the ſame Spirit is both in Chriſt and in him, euen the ſame Spirit of grace and ſanctification is in Chriſt and in eueryevery true beleeuer; and doubtleſſe that Spirit workes in true beleeuers according to the meaſure of his being in them.

2Againe, ſuch as are in Chriſt, they are partakers not onelyonly of his death, and the vertue of his reſurrection, but alſo of the efficacie and power of his death, and the vertue of his reſurrection, Philip. 3.10. And they are partakers of his renewing grace, to ſanctifie them in their ſoules and bodies, in their hearts and liues: and therefore it muſt needs be, that ſuch as are in Chriſt, and by him freed from condemnation, they liue the life of grace, they ſhew forth the power of Chriſt his Spirit, and grace in an holy and ſanctified life.

Ʋſe 1 Now then let this in the firſt place be thought on to this purpoſe:How we may trie whether we be members of Chriſt or no, & may be ſure that we are ſo. Doſt thou hold thy ſelfe to be a member of Chriſt, and that thou art one with him, and that by him thou art freed from condemnation? (without queſtion eueryevery one is ready out of ſelfe-louelove to aſſume this to himſelfe, eueryevery one hath this conceit of himſelfe) but wouldeſt thou proue it, and wouldeſt thou hauehave good euidence for it, and make it p. 23good to the comfort of thy ſoule, that it is ſo indeed? then neuer reſt till thou find that thou art truly ſanctified both in heart and life, and that thou liueſt the life of grace and holineſſe, that thou liueſt not as thou art led by the light of nature, haply a ciuill honeſt life, but as thou art guided by the Spirit of grace and ſanctification, that thine heart and life are holy, and ſeaſoned with grace. And if it be thus with thee, then mayeſt thou thereupon certainely conclude, thou haſt good euidence of it, that thou art in Chriſt, and that by him thou art feed from condemnation; yea on this ground thou ſhalt be able to cheare vp thine owne heart in the greateſt triall, euen when the diuell layes ſiege to thy ſoule, and putteth thee to the triall, whether thou be in Chriſt or no. If then thou be able to ſhew the euidence of a heart and life truly ſanctified, thou ſhalt be able to ſilence the diuell, and put him to a nonplus, he ſhall not hauehave a word againſt thee. But if ſo be thou thinke thou art in Chriſt, and haſt part in his death, and art by him freed from condemnation, and yet wanteſt the euidence of an holy ſanctified life, alas poore ſoule, whoſoeuer thou art, thou doſt but deceiue thy ſelfe. And herein thouſands in the world deceiue themſelues. Thouſands there be that fancy to themſelues that Chriſt died for them, that they ſhall be ſaued by Chriſt, and yet are ſo farre from an holy and ſanctified life, as that their liues are ſoyled with many ſoule ſinnes, with drunkenneſſe, Sabbath-breaking, and the like; and they will not be drawne to an holy courſe of life, no, they hate to be reformed, and hate thoſe that are holy and religious, and truly feare God. And ſome content themſelues with a ciuill honeſt life, and thinke that a ſufficient ground of comfort; poore ſoules, they do exceedingly deceiue themſelues. And know it whoſoeuer thou art, the diuell will ſuffer thee to thinke, yea to ſay it, that thou haſt part in Chriſt, and that Chriſt died for thee, ſo long as he findes by thy fruites, that thou art not in Chriſt: he will ſooth thee vp, and helpe thee forward in that conceit, and ſo carrie thee on in a fooles paradiſe (as we vſe to ſpeake) to thine owne endleſſe perdition And know it further, that thou p. 24confeſſing thy ſelfe to be a Chriſtian (as eueryevery one will be held to be) and yet liuing a lewd and wicked life, or contenting thy ſelfe with a formall profeſſion, thou doſt more diſhonour Chriſt then Turkes and Pagans that vtterly deny him; and without repentance thy iudgement and damnation ſhall be deeper in hell then theirs: for thou doſt thereby as it were witneſſe againſt Chriſt, that he is but a weake Chriſt, and that there is no power in his death, nor vertue in his reſurrection. Oh then if thou wouldeſt hauehave good euidence to thine owne ſoule, that thou art in Chriſt, and by him freed from condemnation, neuer reſt till thou find thy heart and life truly ſanctified, and that thou liueſt the life of grace and holineſſe.

Ʋſe 2 Againe, is it ſo, that ſuch as are in Chriſt, and by him are freed from condemnation,Gods marke on ſuch as are in Chriſt. they liue an holy and ſanctified life? then know to thy comfort, whoſoeuer thou art that haſt thy heart and life ſanctified, and liueſt the life of grace and holineſſe, the Lord hath marked thee out for his owne, and thou haſt good euidence, ſuch as cannot deceiue thee, that thou art in Chriſt. For theſe are conuertible termes, and may be truly and reciprocally affirmed one of the other: He that is in Chriſt, liues an holy, and ſanctified life: And he that liues an holy and ſanctified life is certainely in Chriſt. If then thou find the power of ſinne broken in thee, and that now thou doſt hate and ſtriue againſt all ſinne, yea euen againſt the ſinne that heretofore was well pleaſing to thee, and now thou ſtudieſt and endeuoureſt to pleaſe God in eueryevery good duty, and doſt account it thy chiefeſt honour to deny thy ſelfe, to mortifie the luſts of thine owne heart, and to liue to God; comfort thy ſelfe, thou haſt good euidence of thy being in Chriſt, and that by him thou art freed from condemnation, yea by him ſet in the ſtate of grace and ſaluation. Let the Papiſts ſay what they will to the contrary,A cauill of the Papiſts anſwered. that holineſſe may be loſt, and the fruite of Gods grace may wither and come to nothing; they directly contradict the words of Chriſt, Iohn 4, 14. Whoſoeuer drinketh of the water that I ſhall giuegive him, ſhall neuer be more a thirſt, but the water that I ſhall p. 25giuegive him, ſhall be in him a well of water ſpringing vp into euerlaſting life. Be of good comfort then, thou hauing euidence of an holy and ſanctified life, thou haſt ſuch aſſurance of thy being in Chriſt, and of being in the ſtate of grace and ſaluation, as will neuer faile thee: and thinke on it to thy comfort.

In the next place, the phraſe and forme of ſpeech vſed by the Apoſtle is to be obſerued; he ſaith, ſuch as are in Chriſt Ieſus, they walke after the Spirit, that is, they liue and leade their liues according to the motion and guidance of the Spirit of grace and ſanctification. The point hence is this.

That the walking of the godly, true beleeuers, ſuch as are Doct. 7 in Chriſt,Such as are in Chriſt are cō ſtantly holy in the courſe of their liues. the courſe of their liues is according to the motion and guidance of the Spirit of grace and ſanctification; they hauehave not onelyonly ſome good thoughts, or good deſires, and haply vtter ſome good words, and it may be ſometimes make a ſtep into a good way, and do ſome good duties, but the courſe of their life and their actions, for the tenour of them, are conſtantly ordered and guided by the motion of Gods Spirit, and they go on in an orderly courſe of holineſſe, and the courſe of their life is holy, and good, and ſpirituall. Indeed (to preuent an obiection) this is not ſo to be vnderſtood, as if Gods children did neuer trip or ſlip awrie, nor at any time ſlide out of the way of holineſſe, and did neuer fall into any ſinne, we are not ſo to conceiue the point: for then none liuing on the face of the earth, ſhould be ſaid to walke after the Spirit, becauſe there is none that liues and ſinnes not, but thus vnderſtand the point. That howſoeuer Gods children, true beleeuers, and ſuch as are in Chriſt, do ſometimes ſlip and ſlide, and againſt their purpoſe fall into ſome ſinne; yet the courſe of their life, and their thoughts, and words, and actions, for the tenour of them, and for the moſt and greateſt part, are holy, and good, and ſpirituall; and they are ordered and guided by the motion of Gods Spirit: yea euen when they do ſlip, and fall, and are ouertaken with ſome ſinne, therein alſo grace hath a working in them, not to the acting of ſinne, but to curbe and reſtraine the fleſh, that the p. 26euill they do, is not done with full conſent of will, and ſo for the tenour, frame and courſe of their liues, it is holy, good, heauenly and ſpirituall. Thus it is with the godly, true beleeuers, and ſuch as are in Chriſt. And to this purpoſe the Apoſtle ſpeakes plainly, Philip. 3.20. Saith he, Our conuerſation is in heauen, ſpeaking of himſelfe and other true beleeuers, or as the word foreign ſignifieth, our ciuill life, all our thoughts and actions are heauenly, or as Beza rendreth it, we carrie our ſelues as free Deniſons of heauen, our whole carriage is heauenly and ſpirituall. Pſal. 119.1. Saith Dauid, Bleſſed are thoſe that are vpright in their way, and walke in the Law of the Lord. And then verſe 3. Surely (ſaith he) they worke none iniquitie, but walke in his wayes: they hold on a courſe in holineſſe, and in the waies of God. Galat. 5.16. we find that the Apoſtle exhorts and ſtirres vp true beleeuers thus to walke: Walke ye in the Spirit, and ye ſhall not fulfill the luſts of the fleſh. And Pſal. 50.23. the Lord himſelfe ſpeakes of framing or diſpoſing the conuerſation aright, requires it as of his children, with promiſe to ſhew them his ſaluation: He that offereth praiſe ſhall glorifie me, and to him that dispoſeth his way aright, or conuerſation aright, will I ſhew the ſaluation of God. It is ſaid of Henoch, Gen. 5.22. that he walked with God, his walking was with God. Without queſtion Henoch ſometimes faulted and failed, but the courſe of his life was as in the preſence of God, that was holy and religious, and truly ſpirituall. And ſo doubtleſſe is it with Gods children, and true beleeuers, and ſuch as are in Chriſt, though ſometimes they ſlip and faile, yet their walking and courſe of life is holy, and good, and ſpirituall. And the reaſons of it are theſe.

Reaſons. Firſt, Gods children, true beleeuers, hauehave wiſedome in 1their hearts, and knowledge delighting their ſoules, as Pro. 2.10. They are truly enlightened, and hauehave ſound knowledge of the word of God, diſcouering to them the deceiptfulneſſe and danger of ſinne, and enlightening them to decline the euill way, and to go on in the right way, euen in the way of holineſſe.

p. 27Againe, Gods children, true beleeuers, hauehave the true feare 2of God in their hearts, which makes them hate euill, yea the euill way, and courſe of euill, Prou. 8.13. And their hearts are poſſeſſed with a true louelove to God, which makes them to auoide and to abhorre all and eueryevery ſinne, becauſe it is ſinne, and diſpleaſing to God, and makes them carefull to pleaſe God in all holy duties. And on theſe grounds we may certainly conclude, that howſoeuer Gods children do ſometimes ſlip and fall into ſinne, yet their walking is after the Spirit, and the courſe of their liues for the tenour of them, are holy, good, and ſpirituall, and they liue as they are ordered by the motion and guidance of the Spirit of grace and ſanctification.

Let no man then iudge of a child of God by ſome one or Ʋſe. 1 few of his actions, but by the tenour and courſe of his life.A child of God is to be iudged by the courſe of his life. It is the manner of the world, and of wicked men, to watch for the halting of a child of God, as Iere. 20.10. and if they can take him tripping and failing in the leaſt thing, preſently their mouthes are open againſt him, and they cry out againſt him, and charge him with hypocriſie, and ſticke not to ſay, that all his profeſſion is but meere hypocriſie: and on the occaſion of his failing they flie on all Gods children, and ſticke not to charge them all to be hypocrites; ſo raſh, and ſo heady, and ſo vncharitable are vngodly men in their cenſure: we muſt take heed of this raſhneſſe, if we thus iudge of a child of God we treſpaſſe, Pſalme 73.15. Looke to the bent and courſe of a mans life and his carriage, if that be holy and religious, and thou ſeeſt in a man an honeſt and carefull endeauour to walke according to the will and word of God, though he faile in ſome particular, thou art to iudge of him as a child of God, and as one that truly beleeues in Ieſus Chriſt. The courſe of a mans life and his walking, ought to be the rule of thy iudgement in reſpect of others.

Againe, is it thus with Gods children, and ſuch as are in Ʋſe. 2 Chriſt,Some good thoughts, or words, or actions, not ſufficient proue a man or woman to be a child of God. that the courſe of their life and their actions for the tenour of them, are holy, they are good, and they are ſpirituall? Then take heed thou deceiue not thy ſelfe, thinke not p. 28that thou art a child of God, and that thou art in Chriſt, becauſe haply thou haſt in thee ſometimes ſome good thoughts, and ſome good motions and deſires, and ſometimes ſome good words drop from thee, and ſometimes thou doſt a good action, and thou doſt ſometimes ſtep into a good way; for this is that which deceiues many in the world, they thinke they are the children of God, and they are truly religious, and who ſhall ſay to the contrary? onelyonly becauſe they hauehave ſometimes ſome good motions in their mindes, and ſometimes ſome good words fall from them, and ſometimes they hit on a good action; they heare the word, they pray, they giuegive almes, or the like, when notwithſtanding the courſe of their life is farre from being holy, and it is farre from the power of religion. Such perſons deceiue themſelues: and take heed of this deceipt whoſoeuer thou art, fancy not to thy ſelfe that thou art a child of God, onelyonly becauſe of ſome good motions in thine heart, ſome good words, and ſome good actions coming from thee; if thou build on that ground it will deceiue thee, the vileſt wretch may ſometimes hauehave good motions, good words, or do good things. If thou wouldeſt hauehave good euidence and ground indeed that thou art a child of God, thou muſt find thy walking to be after the Spirit, and that thou art a ſpirituall man or woman: and thinke not as the blind world thinkes, that onelyonly the Miniſters of the Goſpell muſt be ſpirituall men: No, no, if thou whoſoeuer thou art, be not ſpirituall, thou haſt no part in Chriſt.Note. And therefore looke to it, and let not thy thinking, ſpeaking, and doing of good things, be as it were accidentall and happening ſometimes; let thy failing and falling into ſinne, be as it were accidentall and againſt thy purpoſe, but let thy thinking, ſpeaking, and doing of good things, be ordinary and vſuall: let thy walking be after the Spirit, and let the courſe of thy life be holy and religious, and led in the feare of God, according to the meaſure of light vouchſafed to thee: for that indeed thou art, that thou art in the courſe of thy life, as well in priuate as in publicke. And if thou be holy in the Church and in publicke, and not in thine houſe and in thy cloſet, and in thy trade and calling, p. 29and courſe of life thou art not holy, thou art not truly religious, and therefore looke to the courſe of thy life; if that be holy and religious, as well in priuate as in publicke, and that thou be holy in thy particular trade and calling; then indeed thou art holy and truly religious, and that will giuegive thee good euidence to the comfort of thy ſoule, that thou art the child of God.

Haply here ſome will demand, and ſay: Queſt. How ſhall I know that my walking is after the Spirit? I would willingly hauehave ſome ſpeciall notes and markes giuen, by which I may trie my ſelfe, and may be aſſured that my courſe of life is holy and religious, as well in priuate as in publicke.

The markes by which thou mayeſt know it, Anſw. are ſpecially theſe:

Firſt,Markes by which men may know that they walk after the Spirit. if thou hauehave in thee a mind and deſire to know the good way, that thou mayeſt walke in it, and thou takeſt counſell of God in his word, and makeſt that the rule of all thy actions, as Dauid ſaith, Pſal. 119.24. For certainly as one ſaith well, the Spirit of God leades the children of God in the way of Gods commandements, he guides them not 1by idle dreames and reuelations, neither is he a Spirit of raſhneſſe and giddineſſe, wherewith ſome are poſſeſſed.

Secondly, if thou be carefull to lift vp thine heart to God 2in prayer, at all times and on all occaſions, eſpecially when thou art to ſet on any matter of waight, that the Lord would guide and gouerne thee in all thy thoughts, words, and actions. Excellent is that example of Nehemiah, Nehe. 2.4. When he was to ſpeake to the King in a matter of waight, the text ſaith he prayed vntounto the God of heauen.

Thirdly, if when thou doſt ſlip and fall into any ſinne, thou 3art heartily grieued for it, and doſt neuer reſt till thou haſt recouered thy ſelfe by ſpeedy repentance.

Fourthly and laſt of all, if thou carrie in thee an holy reſolution 4to pleaſe God in all things, and not to be driuen from an holy courſe of life by any reproch, diſgrace, or trouble whatſoeuer; though it be to the loſſe of thy deareſt bloud.

By theſe notes thou mayeſt know that thy walking is after p. 30the Spirit, and that the courſe of thy life is holy and religious: and hereby trie thy ſelfe, and neuer reſt till thou find theſe things in thy ſelfe: and if thou find theſe things in thee, thou mayeſt aſſure thy ſelfe thy walking is after the Spirit, and that thy courſe of life is holy and religious; and that is a ſure euidence that thou art a child of God.

Obſerue we yet further; the Apoſtle hauing ſet this marke on ſuch as are in Chriſt, and by him are freed from condemnation, that they walke after the Spirit; he there ſtayes not, but he addes a deniall of the contrary, that they walke not after the fleſh: he ſaith, they walke after the Spirit, not after the fleſh. And hence we are giuen to vnderſtand thus much.

Doct. 8 That men cannot walke after the fleſh and after the Spirit,Men cannot walke after the fleſh and after the Spirit both at one time. it cannot be: it is not poſſible men ſhould liue according to the motion and guidance of the Spirit of grace and ſanctification, and according to the motion and guidance of the corruption of nature, both at one time; men cannot thinke, ſpeake, and do as they are acted and moued by the Spirit of grace and holineſſe, and withall thinke, ſpeake, and do as they are moued and led by their owne carnall reaſon, and their owne ſinfull luſts and corrupt affections. A mans walking & courſe of life cannot be good, holy, heauenly, and ſpirituall, and at the ſame time, earthly, carnall, and meerely naturall and ſenſuall: theſe two courſes of life cannot ſtand together. And to this purpoſe marke what Chriſt ſaith, Math. 6.24. No man (ſaith he) can ſerue two maiſters: Now the fleſh and the Spirit are two Lords and maiſters, yea they are maiſters of contrary mindes and diſpoſitions, of contrary commands, as the Apoſtle ſaith, Galat. 5.17. The fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh, and theſe are contrary one to the other. Galat. 6.8. the Apoſtle ſpeakes of ſowing to the fleſh, and ſowing to the Spirit: ſo he makes an oppoſition betweene them, both in themſelues, and in the fruite of them, as that the fruite of ſowing to the fleſh ſhall be corruption, and the fruite of ſowing to the Spirit ſhall be life euerlaſting. Philip. 3.18.19.20. the Apoſtle makes a flat oppoſition betweene p. 31thoſe that walke after the luſts of their owne hearts, and make their bellies their God, and mind earthly things, and himſelfe and others who had their conuerſation in heauen: Many (ſaith he) walke, of whom I hauehave told you often, and now tell you weeping, that they are the enemies of the croſſe of Chriſt, whoſe end is damnation, whoſe God is their bellie, and whoſe glory is to their ſhame, which mind earthly things. But (ſaith he) our conuerſation is in heauen. And Rom. 12.1. the Apoſtle hauing exhorted the beleeuing Romans to giuegive vp their bodies a liuing ſacrifice, holy, and acceptable, and perfect, he preſently ſubioynes, verſe 2. Faſhion not your ſelues like vntounto the world, frame not the courſe of your life according to the guiſe, and manner, and cuſtome of the world and worldly men: as if he had ſaid, an holy courſe of life, and ſpirituall ſeruing of God, and a carnall courſe of life led after the manner and faſhion of the world, cannot ſtand together. Theſe teſtimonies of Scripture do plainly euince and proue the point in hand, that a man cannot poſſibly walke both after the fleſh and after the Spirit: the courſe of a mans life, and his walking cannot be good, holy, heauenly, and ſpirituall, and at the ſame time earthly, carnall, and meerely naturall and ſenſuall.

Becauſe of that oppoſition and contrariety that is betweene Reaſon. 1 the fleſh and the Spirit, they are directly contrary one to the other: they are contrary rootes, and they bring forth contrary fruites, as appeares Galat. 5.19. to 24. The workes of the fleſh are adultery, fornication, vncleanneſſe, wantonneſſe, Idolatrie, witch-craft, hatred, debate, emulations, wrath, contentions, ſeditions, hereſies, enuie, murthers, drunkenneſſe, gluttony, and ſuch like: But the fruite of the Spirit is louelove, ioy, peace, long ſuffering, gentleneſſe, goodneſſe, faith, meekeneſſe, temperancie. The fleſh and the Spirit are as contrary, as fire and water, light and darkneſſe: they are like the Arke of God and Dagon, they cannot ſtand together, there can be no agreement betweene them. 2. Cor. 6.14. What fellowſhip hath righteouſneſſe with vnrighteouſneſſe, and what communion hath light with darkneſſe, ſaith the Apoſtle: and therefore it is not p. 32poſſible for a man to walke both after the fleſh and after the Spirit.

Reaſon. 2 Againe, ſuch as walke after the fleſh, and follow the motions and guidance of their owne corruption, without queſtion they do ſo with a louelove and liking of the fleſh, and of the luſts of it; they are pleaſing to them, and they hauehave no true louelove of God, nor of good things in them, which is found in them that walke after the Spirit. For as 1. Ioh. 2.15. If any man louelove the world, the louelove of the Father is not in him: if any man be carried away with the luſt of the fleſh, the luſt of the eyes, or the pride of life, his heart is not right in the louelove of God; The amitie of the world is the enmitie of God, whoſoeuer therefore is a friend of the world, maketh himſelfe the enemie of God, Iam. 4.4. And therefore it muſt needs be, that ſuch as walke after the fleſh and not after the Spirit, they are carried contrarie waies, according to their contrary affections and likings. And ſo it cannot be that a man ſhould walke both after the fleſh and after the Spirit, and the courſe of a mans life cannot be holy, good, heauenly, and ſpirituall, and at the ſame time earthly, carnall, and ſenſuall.

Ʋſe. 1 This ſerues in the firſt place to diſcouer to vsus the blindneſſe and folly of many in the world.The blindnes and folly of many diſcouered. Many there be who thinke they may bring contrary ends together: they are of this mind, that they may walke both after the fleſh and after the Spirit, that they may liue as they are led by their owne corrupt reaſon, their ſenſuall and corrupt affections, euen conforming themſelues to the courſe of the world, in following after the profits, pleaſures, and vanities of the world, and may do as the moſt do, and as the time ferues: and in their ſpeeches, their actions, their geſtures, their attire, be like ſuch as are carnall; and yet be religious, and the children of God, and ſeruants of God too. Poore ſoules whoſoeuer they are that thus thinke, they deceiue themſelues exceedingly, they are beſotted with the deceit of ſinne, and they diſcerne not the things that differ. Yea it is a ſower fruite budding out from the bitter roote of Atheiſme and infidelitie, for men to thinke they may follow the courſe of the world, and yet be p. 33holy and religious, and the children of God. To inſtance in ſome particulars: Doſt thou thinke that thou mayeſt be an earth-worme, alwaies poring and digging in the earth, minding and affecting earthly things, and hunting after the things of this life, and yet be a child of God, and a ſeruant of God, and walke after the Spirit? it is becauſe thou beleeueſt not the word of the Lord Ieſus, who hath told thee the contrary, Luke 16.13. Ye cannot ſerue God and riches. Doſt thou thinke (as many do) that thou mayeſt ſerue God on the Sabbath as well at home as in the Church and publicke aſſemblie, (being able to come to it) or as well on horſebacke as at a Sermon: or if thou come to the publicke exerciſe and attend on it, when that is ended thou art at libertie, and maiſt then do a worke of thy calling? it is becauſe thou giueſt not credit to the word of God, he reuealing the contrary to thee in his holy commandement. Doſt thou thinke that thou maiſt faſhion thy ſelfe like to the world, in thy ſpeech, in thy geſture, in thy attire, euen attiring thy ſelfe like to a wanton, and yet be religious and a child of God? the word of God hath told thee the contrary, and it is becauſe thou beleeueſt not the word of God, that thou art of that mind. And ſo I might inſtance in many other particulars.Note. And know it whoſoeuer thou art, that ſo farre as thou dost follow the guidance of thine owne corrupt reaſon in any thing, ſo farre doſt thou ſwarue from the guidance of Gods Spirit and grace: and it is as poſſible for thee to bring heauen and earth together, and to gripe them within thy fiſt, as it is for thee to walke both after the fleſh and after the Spirit; and to liue an holy, religious and ſpirituall life, and at the ſame time to liue an earthly, carnall and ſenſuall life. Theſe two can neuer ſort together, there is no medley, no mixture to be made of them. No, no, if the courſe of thy life be earthly and carnall; without all queſtion it is not holy, and good, and heauenly, and ſpirituall. And take this with thee: If thou liue not an heauenly life here in this world, thou ſhalt neuer liue it in the world to come; thou ſhalt neuer enioy the life of glory in heauen. It is not thine owne ſtrong conceipt that will carrie thee vp to heauen, becauſe thy conceit ſerues p. 34thee, that thou ſhalt be ſaued as well as the beſt, though thou be as bad as the worſt. No, no, if thou walke according to the courſe of this world, Epheſ. 2.2. after the Prince that ruleth in the aire, euen the ſpirit that now worketh in the children of diſobedience: with him, vnleſſe thou repent, thou ſhalt one day hauehave thy portion: and therefore take heed of that courſe of life.

Ʋſe. 2 Againe, is it ſo that a man cannot poſſibly walke both after the fleſh and after the Spirit,Comfort to ſuch as hold on a conſtant courſe of holineſſe. and the courſe of a mans life cannot be holy, good, and heauenly: and at the ſame time, earthly, carnall and ſenſuall? then comfort thy ſelfe whoſoeuer thou art, that findeſt thy walking and courſe of life, to be holy, good, heauenly, and ſpirituall. For what though it be ſo, that thou doſt ſometimes ſlip and faile, and art ſometimes ouercarried, to the doing of ſome euill againſt thy purpoſe, and the beſt of thine actions are not done ſo chearefully, and ſo exactly and perfectly as they ought, but they are mingled with many imperfections, and thou haſt cauſe to be humbled for them? yet if thou be able to witneſſe to thy ſelfe in truth, that the bent and purpoſe of thine heart is to pleaſe God in all things, and thy care and thy endeauour is to walke with God, and thou doſt in ſome poore meaſure hold on a courſe in holineſſe: comfort thy ſelfe, thou haſt good cauſe to be comforted, for then thou art one, euen in Gods accompt, that walkeſt after the Spirit; and the Lord eſteemes not of thee as one that walketh after the fleſh. Though the fleſh that ſtill abides in thee, do intermeddle, and thruſt in it ſelfe, and do cauſe thee ſometimes to ſlip and faile, and to do good things imperfectly, yet the Lord paſſeth by thy failings and imperfections, he lookes to thy walking and courſe of life, and that being holy and good, he eſteemes of thee as one that walkes after the Spirit, and not as one that walkes after the fleſh, and conſequently, as one that art in Chriſt, and by him freed from condemnation. And that is an excellent comfort, thinke on it to thy comfort.

Note we further, the Apoſtle here ſaith, that ſuch as are in Chriſt, and by him are freed from condemnation, they p. 35walke not after the fleſh but after the Spirit. Hence it is cleare:

That the beſt of Gods children liuing on the face of the Doct. 9 earth, euen ſuch as are in Chriſt,The beſt of Gods children hauehave in them both fleſh and Spirit. and by him are freed from condemnation, they hauehave in them both fleſh and Spirit, both grace and corruption, and they walke after the one, and not after the other. Satan commonly troubles and diſquiets poore weake Chriſtians, and would beare them in hand that they are none of Chriſts, becauſe they hauehave corruption and fleſh in them, and they feele in themſelues many ſinfull infirmities. Herein he playes the ſubtill ſophiſter and cunning deceiuer, he would hauehave Chriſtians to meaſure themſelues by a falſe rule, by the rule of perfect ſanctification, and he tels them, vnleſſe they be perfectly ſanctified they are not in Chriſt.

Now perfect ſanctification is the rule that is to be layd to the Saints in heauen, Note.and not to thoſe that liue on the face of the earth. No, no, ſinne and corruption that is found in men or women, is not ſufficient to proue them not to be in Chriſt, but their walking after it. If men walke after the fleſh, they are not in Chriſt; but if thou hauing fleſh and corruption in thee, thou art wearie of it, and thou doſt not willingly follow the motion and command of it, but doſt euen ſigh and grone vnderunder it, as the people of Iſrael did vnderunder their ſeruitude and bondage in Egypt, and grace hath wrought in thee a new diſpoſition, ſuch as nature neuer could bring forth: comfort thy ſelfe, vndoubtedly thou art in Chriſt Ieſus. Come we now to the ſecond verſe.