The Triumph of a True Christian Described, Commentary on verse · Verse 10
VERSE 10.
And if Chriſt be in you, the bodie is dead becauſe of ſinne: but the Spirit is life for righteouſneſſe ſake.
IF Chriſt be in you (ſaith the Apoſtle) the bodie is dead becauſe of ſinne. Our Apoſtle hauing in the ſecond Verſe of this Chapter deliuered this that the Law of the Spirit of life which is in Chriſt Ieſus had freed him, and not onelyonly him but all true beleeuers from the Law of ſinne, and from the Law of death: and hauing hitherto confirmed the firſt branch of that poſition, touching freedome from the Law of ſinne, and confirmed the beleeuing Romans againſt the remnants of ſinne ſtill abiding in them; in this 10. Verſe he comes to make knowne to them the other part of their freedome, that is, from death: and in the 10. and 11. verſes, he ſhewes them to their comfort how farre they were freed from death. In this 10. verſe, that they were freed from death ſo farre as that they were ſubiect to it but in part, onelyonly in reſpect of the bodie, not in reſpect of the ſoule. Then verſe 11. that they were ſubiect to death in their bodies but for a time, that their bodies being mortall, yea being dead, they ſhould not euer remaine vnderunder the power of death, but they ſhould in time be quickened and raiſed vp againe from death to life. That is the ſumme and ſubſtance of theſe two verſes: containing in them this ground of comfort, that true beleeuers are not ſubiect to death, either wholly or perpetually.
Now in this 10. verſe, the Apoſtle ſpeakes to the comfort of the beleeuing Romans by way of preuention of a ſecret obiection For, haply they might obiect and ſay to him, You tell vsus that we are not in the fleſh but in the Spirit, and that the Spirit of God dwels in vsus, and that ſo we are in Chriſt, but yet you ſee it, and we find it, that are ſubiect to death as well as others, and death is the fruite and effect of ſinne, and therefore what may we thinke of our ſelues: hauehave we ſuch ground of comfort in our ſelues as you ſeeme to yeeld to vsus? To this the Apoſtle anſwers, granting to them in part that they were ſubiect to death as well as others in reſpect of the body by reaſon of ſinne; but yet Chriſt being in them, he tels them, that they were not wholly ſubiect to death as others that are out of Chriſt, but that the Spirit was life for righteouſneſſe ſake, that their ſoules were nor ſubiect to death as the ſoules of others are.
So then in this verſe we hauehave theſe two things laid before vsus, firſt a conceſſion, a granting to the beleeuing Romans by way of anſwer to a ſecret obiection, that they were ſubiect to death in the body becauſe of ſinne, in theſe words, The bodie is dead becauſe of ſinne. And ſecondly, a chearing them vp, and comforting of them in this reſpect, that their ſoules were free from death, yea that Chriſt being in them, their ſoules were partakers of life becauſe of righteouſneſſe, laying the beginning and ending together: If Chriſt be in you the bodie is dead becauſe of ſinne, but the Spirit is life for righteouſneſſe ſake. And ſo we ſee the generall drift and purpoſe of the Apoſtle in this verſe.
If Chriſt be in you. This phraſe is all one in ſence with that verſe 1.Interpretatiō. In Chriſt Ieſus, and the meaning is this, if you be ioyned and knit to Chriſt, and one with him by ſpirituall vnion and coniunction, by the bond of his Spirit, and by true faith, as his members. The bodie is dead. By the bodie ſome would hauehave the vnregenerate part of man to be meant, but indeed in that ſenſe the Apoſtle vſeth to oppoſe fleſh and ſpirit, and not bodie and ſpirit. And againe the bodie is neuer put for ſinne without ſome addition, as the bodie of ſinne, the bodie of death, and the like. The word bodie (as I conceiue) is here to be taken in the proper ſence and ſignification, euen for that part of man which is called the bodie, the mortall part of man, and that is moſt agreeable to the purpoſe of the Apoſtle, and to the context, euen to that which the Apoſtle ſubioynes in the next verſe touching quickening and raiſing vp of the bodie from the dead, Is dead, that is, is fraile, corruptible, and mortall, or ſubiect to death, as 1. Corinth. 15.53. For this corruptible muſt put on incorruption, and this mortall muſt put on immortalitie. Becauſe of ſinne: that is, becauſe of the remainder of ſinne, or by reaſon of ſinne ſtill abiding in you in part though you be in Chriſt; euen the remainder of ſinne that ſtill abides in you, makes you liable to death of bodie, though the venome and ſting of death be remoued from you by the death of Chriſt. But the Spirit is life. Some here againe would hauehave the word Spirit, to ſignifie the holy Ghoſt, but that is not anſwerable to the other member of the oppoſition (the body.) By ſpirit we are to vnderſtand, as an oppoſite mē ber of the bodie, the ſoule of man; and yet not the ſoule ſimply, but the ſoule renewed, the ſoule ſanctified, the ſpirituall part of man, namely, the ſoule being renewed by the Spirit of God, and therefore called Spirit. Hebr. 12.23. The holy Ghoſt cals the holy ſoules of the Saints in heauen, ſpirits of iuſt and perfect men. Is life, that is, aliue, or liuely now by grace, (as the iuſt is ſaid to liue by faith, Rom. 1.17.) and ſhal hereafter liue the life of glorie in heauen. For righteouſneſſe ſake, or becauſe of righteouſneſſe: that is, becauſe of the righteouſneſſe of Chriſt imputed, which giues right and title to life and ſaluation. Rom. 5.18. As by the offence of one, the fault came on all men to condemnation, ſo by the iuſtice of one, the benefite abounded towards all men to the iuſtification of life. And in regard alſo of righteouſneſſe inherent, not as a meritorious cauſe, but becauſe it is a certain infallible ſigne of imputed righteouſneſſe to which eternall life and ſaluation belongs. Now then thus conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid.
If you be ioyned and knit to Chriſt, and one with him by the bond of his Spirit, and by faith; your bodies indeed are fraile, corruptible, and mortall, and ſubiect to death by reaſon of ſinne ſtill abiding in you in part, though the venome and ſting of ſinne be remoued from you by Chriſt; but yet your renewed and ſanctified ſoules, your ſoules renewed by the Spirit of God, are aliue, and they liue now the life of grace, and ſhall hereafter liue the life of glorie in heauen, becauſe of the righteouſneſſe of Chriſt imputed to you, which giues you right and title to life and ſaluation: and in regard of righteouſneſſe inherent in you, not as a meritorious cauſe, but becauſe that is a ſure and infallible ſigne of imputed righteouſneſſe, to which eternall life and ſaluation belongs.
The Apoſtle here ſaith, If Chriſt be in you; and in the next verſe, If the Spirit of him that raiſed vp Ieſus Chriſt from the dead dwell in you. He ſpeaks conditionally, being to deliuer matter of comfort, he propounds it with a condition, thereby teaching vsus thus much.
Doct. 1 That the promiſes of comfort and of good things in the booke of God,Promiſes of comfort & of good things are in Gods booke propounded with a condition. they are propounded with a condition, they are not generall and indifferently belonging to all, but there is a condition annexed or implied in eueryevery promiſe of God touching good things of this life or the life to come. In the couenant of workes the Lord ſaith, Do this and thou ſhalt liue; in the couenant of grace propounded in the Goſpell, Beleeue and repent, and thou ſhalt be ſaued. Matth. 10.12. ſaith Chriſt to his Apoſtles ſending them abroad, When you come into an houſe, ſalute the ſame: and then verſe 13. And if the houſe be worthy let your peace come vponupon it, if not, let it returne to you againe. Matth. 5.4. to whom doth Chriſt promiſe comfort? onelyonly to ſuch as mourne: and verſe 6. whom doth he promiſe to ſatisfie? ſurely onelyonly thoſe that hunger and thirſt after righteouſneſſe. Throughout the booke of God we find that eueryevery promiſe of merciemercy, or of any good thing, it is conditionall: for why, Reaſon. though the Lord be rich in merciemercy, in goodneſſe, and bountie, and be moſt free in beſtowing his gifts and good things, yet he will hauehave on our parts a recognition and an acknowledgement of his ſoueraigntie ouer vsus, and that we owe homage and honour to his Maieſtie: and therefore he is pleaſed ſo to propound his promiſes of good things, as that he doth annex a condition to them: and he propounds them conditionally, that if we be ſuch and ſuch perſons, if thus and thus qualified, then ſuch and ſuch good things ſhall be giuen vntounto vsus. Ʋſe. To whom comfort from God belongs, and who they be that hauehave iuſt title to it.Oh then deceiue not thy ſelfe whoſoeuer thou art, thinke not that any comfort from God belongs to thee, vnleſſe thou be qualified as one of thoſe to whom God hath made promiſe of that comfort. If thou be not a child of God and one truly fearing God, thou haſt no title to any comfort from God belonging to this life: no, not to a bit of bread to put into thy mouth, nor a ragge to put on thy backe, much leſſe to the comforts of a better life. Alas, many deceiue themſelues, they thinke that Gods mercy and ſweete comforts in Chriſt belong to them, and that Chriſt is their Sauiour, and died for them, and that they ſhall be ſaued by him howſoeuer they liue, though they be drunkards, common ſwearers, filthy adulterers, and make no conſcience of any ſinne. Poore ſoules, they deceiue themſelues exceedingly, we find not in all the Bible from the beginning to the end, any one promiſe but with a condition: and therefore they that would hauehave title to any comfort from God either belonging to this life or the life to come, muſt looke that they performe the condition required of ſuch as may chalenge right to that promiſe.
The Apoſtle ſaith, If Chriſt be in you, which as I ſhewed is all one as if he had ſaid, If thou be in Chriſt, if thou be ioyned and knit to Chriſt by the bond of his Spirit, and by faith. I might here ſtand to ſhew the neareneſſe of that vnion that is betwixt Chriſt and his members, that they are ſo nearely knit together, as that Chriſt is in them and they in Chriſt; but that we ſtood on verſe 1. and therefore I paſſe by it: onelyonly here obſerue we, that the Apoſtle hauing ſaid verſe before, that the Spirit of God which he alſo cals the Spirit of Chriſt, dwelt in the beleeuing Romans: here he ſaith, If Chriſt be in you, if you belong to Chriſt, and one with Chriſt. Now from this context we may note the manner of Chriſt his dwelling in Gods children, that it is by his Spirit. The point hence is this.
That Chriſt is one with true beleeuers and with his members, Doct. 2 by the bond of his Spirit.The vnion of Chriſt and his members is myſticall and ſpirituall. The vnion by which Chriſt and his members are conioyned, though it be a true reall vnion, and a moſt neare vnion, ſo as they are of his fleſh and of his bone, Epheſians 5.30.Epheſ. 5.30. yet it is not naturall, as when two things are ioyned in one nature, nor corporall, by touching, mixture, or the like, nor perſonall,1. Cor. 6.17. as the ſoule and bodie are vnited, nor politicall or ciuill, as the Prince and his ſubiects are conioyned; but it is myſticall and ſpirituall, by the bond of the ſame Spirit, and by true faith. 1. Corinth. 6.17. ſaith the Apoſtle, He that is ioyned to the Lord is one Spirit. And this I Ʋſe 1 note in a word, to ſhew that it is a needleſſe thing that the bodie of Chriſt ſhould be eueryevery where preſent,Confutation of Vbiquitarie…. as the Vbiquitaries do affirme, that we may be ioyned to Chriſt and one with him. And to ſhew vsus alſo that it is as needleſſe that Ʋſe 2 in the Sacrament of the bodie and bloud of Chriſt, the bread ſhould be really turned and changed into the very bodie of Chriſt,Of Popiſh tranſubſtantiation and reall preſence of Chriſt his bodie in the Sacramēt of the Lords ſupper. that ſo we may be partakers of his fleſh and of his bodie, as the Papiſts do imagine, and as they hold and teach. Indeed it is true that Chriſt ſaith, Ioh. 6.53. that we muſt eate his fleſh and drinke his bloud, or elſe we hauehave no life in vsus: we muſt be as nearely knit and ioyned to Chriſt, euen to his bodie and to his fleſh, and by his fleſh to his Godhead and diuine nature, as our meate and drinke which nouriſh our bodies, are ioyned to our bodies, which are turned into the verie ſubſtance of our bodies; there muſt be ſo neare a vnion betwixt Chriſt and vsus: but yet our vnion with Chriſt is not a corporall vnion, but a ſpirituall vnion, as Chriſt ſaith, Ioh. 6.63. It is the Spirit that quickeneth, the fleſh profiteth nothing. And though the bodie of Chriſt be truly receiued of vsus in the Sacrament, yet it is not receiued corporally, but ſpiritually and ſacramentally: the bodie of Chriſt is truly preſent in the Sacrament to the ſoule and to the ſpirit, and truly apprehended and receiued by faith. Chriſt ſaith, Ioh. 6.35. He is the bread of life, and he that comes to him ſhall neuer hunger: an then he ſubioynes, He that beleeueth in me ſhall neuer thirſt. Our vnion with Chriſt is ſpirituall by the bond of his Spirit, and our partaking of the bodie of Chriſt in the Sacrament is ſpirituall, and there needs no carnall preſence to make our vnion with him. And therefore it is a groſſe imagination and conceit of the Papiſts, that in the Sacrament the bread muſt be turned into the very body of Chriſt, that ſo we may be partakers of his body and of his fleſh.
I proceed to further matter. And if Chriſt be in you, the bodie is dead becauſe of ſinne. We ſee here that the Apoſtle grants this, that Chriſt being in the beleeuing Romans, and they being one with Chriſt, yet their bodies were fraile, and cortuptible, and mortall. And ſo the point hence ariſing is this.
That all men, euen the godly and deareſt of the Saints and Doct. 3 ſeruants of God, in reſpect of their bodies, are fraile,All men both good and bad are ſubiect to frailties, infirmities, and diſeaſes, & to death of body and corruptible, and mortall, and ſubiect to death. All men both good and bad, are liable and ſubiect to frailties, and infirmities, and to ſickneſſes, and diſeaſes of the body, yea to death it ſelfe: and the godly and true beleeuers muſt die as well as the wicked and vnbeleeuers. And to this purpoſe we hauehave plaine euidence of Scripture. Pſal. 49.19Pſal. 49.19. ſaith the Pſalmiſt, Men ſhall enter into the generation of their fathers, and they ſhall not liue for euer: they ſhall not for euer continue in this life, but they ſhall certainly die at length. And againe, Pſal. 89.48.Pſal. 89.48. What man liueth and ſhall not ſee death? & ſhall he deliuer his ſoule from the hand of the graue? As if he had ſaid, Certainly there is no man liuing good or bad, but he ſhall die, and he ſhall not deliuer himſelfe from the power of the graue. Eccleſ. 2.16.Eccleſ. 2.16. ſaith the Preacher in the end of that verſe, How dyeth the wiſe man as doth the foole? they are both ſubiect to death. Eccleſ. 3.2.Eccleſ. 3.2. There is a time for eueryevery one to be borne, and a time to dye. The Scripture is plentifull in this point. Deuter. 31.14. the Lord tels his deare and holy ſeruant Moſes, that he muſt dye. And to this purpoſe we might bring the examples of all the Saints and ſeruants of God in all ages, to ſhew that they as well as others hauehave bene ſubiect to frailties, infirmities, and to griefe of bodie, and to mortalitie, and death it ſelfe: yea we ſee it ſo to be in common and daily experience. And the reaſon Reaſon. and ground of this, (beſides that we hauehave here rendred by the Apoſtle, namely, ſinne ſtill abiding in them, in the beſt and deareſt of Gods children, that the bodie is fraile becauſe of ſinne,) beſides this, is that we find put downe Geneſ. 3.19. Duſt thou art, and to duſt thou ſhalt returne. The body of eueryevery man, whether good or bad, godly or wicked, is fraile, brittle, and corruptible: eueryevery mans bodie is a compound of corruptible matter, and therefore as the Author to the Hebrewes ſaith, Hebr. 9.27. It is appointed to men that they ſhall once dye: It is a law, or as it were a ſtatute enacted in the high Court of heauen; it is the common law of nature, that eueryevery man ſhall once dye. And it is as naturall for mans bodie to be weake, and ſicke, and diſeaſed, and to die, as it is for the graſſe, and flowers, and leaues, to fade, and to wither, and to fall. It is the compariſon of the holy Ghoſt, Iſay 40.6.7. All fleſh is graſſe, and all the grace thereof is as the flower of the field. The graſſe withereth, the flower fadeth, becauſe the Spirit of the Lord bloweth vponupon it: ſurely the people is graſſe. If any here obiect the example of Henoch and Eliah, that they were taken away and ſaw not death, as Hebr. 11.5. By faith Henoch was taken away, and he ſaw not death. And the Apoſtle ſaith, 1. Cor. 15.…1. That we ſhall not all ſleepe, but we ſhall all be changed. I anſwer. The taking away of Henoch was miraculous and extraordinarie, it was to ſhew that God hath power ouer the order of nature, and that he is not tyed to the order of nature, but can and doth ſometimes cauſe things to come to paſſe aboue nature, and contrarie to the order of nature: as the fire not to burne, Dan. 3.27. and the waters that are heauie and fall downeward, to riſe vp on an heape, Exod. 14.21.22. Againe, that of the Apoſtle alledged 1. Corinth. 15.51. is to be vnderſtood of ſuch as ſhall be found aliue at the comming of Chriſt to iudgement, to them a change ſhall be in ſtead of death. So that this we are to hold for a certaine truth, that all men, euen the godly and deareſt of the Saints, as well as others, in reſpect of their bodies, are fraile, and corruptible and mortall, and all men both good and bad, are liable and ſubiect to frailties and infirmities, to ſickneſſes and diſeaſes of the body, yea to death it ſelfe.
Ʋſe 1 And this truth in the firſt place, ſerues to teach vsus not to iudge of men by things that befall their bodies.Men are not to be iudged of by things that befall their bodies. We are not to iudge men to be none of Gods children, becauſe they hauehave many weakneſſes and infirmities in their bodies, or becauſe haply their bodies are vnderunder ſore and grieuous paines and diſeaſes, or their bodies are vexed with ſtrange and violent diſeaſes. No, no, the bodies of the deareſt of Gods children are fraile and corruptible, and ſubiect to like infirmities that the bodies of other men are: and as Eccleſ. 9.1.2. No man knoweth either louelove or hatred of all that is before them: all (outward) things come alike to all: and the ſame condition is to the iuſt and to the wicked, to the good and to the pure, and to the polluted: and to him that ſacrificeth, and to him that ſacrificeth not; as is the good, ſo is the ſinner; he that ſweareth, as he that feareth an oath. And further, we are not to iudge of men by the effects of thoſe ſtrong and violent diſeaſes that are in their bodies.Note. A deare child of God in time of ſome ſtrong and violent diſeaſe, may be ſtirred vp to impatience, and through the violence of the diſeaſe, not onelyonly tormenting his body, but bereauing his mind of preſent vſe of reaſon, may ſhew forth ſtrange behauiour: yea he may dye ſhewing forth ſtrange behauiour, and yet are not we to iudge him an hypocrite, or forſaken of God, and out of his fauour. No, a child of God may dye ſhewing forth ſtrange behauiour, and a wicked man may dye (as we vſe to ſay) like a lambe, and as a bird in a ſhell, and as he hath had no knot in his life, his life hath bene drawn out with an euen threed, ſo there may be no bands in his death: as Pſalme 73.4. And it is an ill ſigne when a wicked man dyes a quiet death, and therefore iudge not of any mans ſtate before God, by the things that befall his bodie, or by his behauiour at or about the houre of his death; but rather iudge of him by the courſe of his life: and know that though it may ſometimes come to paſſe, that a violent death may depriue a repentant ſinner, a child of God, of the right vſe of reaſon for a time, yet it cannot depriue him of Gods fauour in Chriſt, nor his ſoule of eternall life.
Againe, is it ſo that all men, euen the godly and deareſt of Ʋſe 2 Gods children as well as others, in reſpect of their bodies,We are not to be proud of any excellencie of our bodies. are fraile, corruptible, and mortall: and all men both good and bad, are liable and ſubiect to frailties and infirmities of bodie, and to death it ſelfe? Surely then this muſt teach vsus to take heed that we be not proud of any excellencie of bodie, as beautie, ſtrength, or any other good thing the body is endowed withall. Alas we muſt conſider that the foundation of that excellencie is but duſt, the Lord can ſoone cruſh our bodies to powder, they are but houſes of clay, earthly tabernacles, fraile and brittle, and ſoone ouerturned. Yea this muſt teach vsus to take heed, that we ſuffer not our ſelues to be intangled in the pleaſures of the fleſh,Nor to be intangled in the pleaſures of the fleſh, or the profits of this world. in the ſenſuall pleaſures or in the profits of this world; we may ſuddenly be taken from them, our breath is in our noſtrils. Moſes might hauehave enioyed all the pleaſures Pharaohs Court could hauehave affoorded him, with honour and wealth, yet he refuſed them, knowing well he ſhould enioy them but for a ſeaſon, Hebr. 11.25. The pleaſures of the fleſh are but for a ſeaſon, ſhort and momentanie: and what follie is it for a man to giuegive himſelfe ouer to ſuch pleaſures as are ſhut vp in a vapour, a ſhadow, a bubble, a puffe of wind, which when they continue longeſt, are but as a ſpanne long, and cut off by death? Admit a man ſhould liue Methuſhelahs dayes,Gen. 5.27. and all thoſe dayes enioy all the pleaſures that the fleſh could yeeld, without interruption, yet his pleaſures muſt hauehave an end, they are but for terme of life, death puts an end to them. And if the end of a wicked mans pleaſure were the end of his being, it were ſomething, but alas it is but the beginning of his endleſſe torment: and what is the longeſt life to eternitie, and to euerlaſting torments? As the afflictions Gods children endure in this life, are not worthy the glory which ſhall be ſhewed vntounto them, Rom. 8.18.Rom. 8.18. ſo the pleaſures that wicked men enioy in this world, are not comparable to the torments they ſhall vndergo in hell.Note. One houres torment in hell is of greater weight then all their pleaſures, and will ſwallow vp the pleaſures of a thouſand yeares. Oh therefore remember thou that giueſt thy ſelfe ouer to the pleaſures of the fleſh, that thy fleſh is corruptible, thy bodie is mortall, and ſubiect to death and diſſolution: and ſuffer not the diuell to beſot thee with a conceit of long life, and that thou haſt yet many dayes and yeares to ſpend: thou mayeſt haply recken without thine hoſt, as the ſaying is: and though thou be luſty and ſtrong, yet thou ſeeſt ſome as luſtie and as ſtrong as thy ſelfe ſuddenly brought to the graue: and though thou be ſicke of no diſeaſe, yet thy life it ſelfe is a ſickneſſe, and thou art ſicke of a conſumption, thy life is waſting, conſuming, and wearing away continually. Think on this, and let this ſway with thee, not to giuegive thy ſelfe ouer to thy pleaſures, and ſinfull delights of the fleſh, but labour thou for the true treaſure, and to hauehave thy part in thoſe pleaſures that are at the right hand of God in heauen.
The Apoſtle ſaith, The bodie is dead: the bodie is fraile, brittle, and mortall, ſubiect to death; and he giues this reaſon of it, becauſe of ſinne. He tels the beleeuing Romans, that their bodies were fraile, and mortall by reaſon of ſinne ſtill abiding in them in part. Whence we are further giuen to vnderſtand thus much.
That all men, euen the deareſt of the Saints and ſeruants of Doct. 4 God, in reſpect of their bodies, are fraile, and mortall,It is ſinne that makes all mē both good & bad ſubiect to frailties, infirmities, diſeaſes, and death it ſelfe. and that becauſe of ſinne. It is ſinne that makes all men both good and bad, both godly and wicked, liable and ſubiect to frailties, and to infirmities, and to ſickneſſes and diſeaſes of the bodie, yea to mortalitie and death it ſelfe; euen the beſt of Gods children, ſo long as they liue in this world, hauehave ſinne ſtill in part cleauing to them, and the corruption of their hearts many times breakes out into actuall ſinnes: and it is that ſinne of theirs that makes them obnoxious and lyable to frailties and infirmities, yea to death it ſelfe. And it is by reaſon of ſinne, that all men whatſoeuer they be are ſubiect to frailties and infirmities, and to death of body: and to this purpoſe we hauehave further plaine euidence of Scripture. Lamen. 3.39. it is ſaid, Wherefore is the liuing man ſorrowfull? man ſuffereth for his ſinne: and verſe 42.43. We hauehave ſinned, and hauehave rebelled, therefore thou hast not ſpared, thou haſt couered vsus with wrath, and perſecuted vsus, thou haſt ſlaine and not ſpared. Rom.6.23.Rom. 6.23. ſaith the Apoſtle, The wages of ſinne is death: death of bodie and death of ſoule is the due debt to ſinne. 1. Corinth. 11.1. Cor. 11.30. the Apoſtle reprouing the Corinthians for ſome abuſes that weree crept into the Church, eſpecially for their vnreuerent and vnworthy partaking in the Sacrament of the Lords ſupper, he tels them verſe 30. For this cauſe, euen by reaſon of your prophaning of the Lords ſupper, becauſe of your vnworthy receiuing of that holy Sacrament, many are weake and ſicke among you, and many ſleepe: many of you are taken away by death. Geneſ. 20.3.Gen. 20.3. the Lord ſaid to Abimelech when he had taken away Sarah from Abraham, Thou art but dead, thou art but a dead man, becauſe of the woman which thout haſt taken, for ſhe is a mans wife. Pſal. 32.4.Pſal. 32.4. Dauid ſaith, that when he kept cloſe his ſinne, and did not acknowledge it to the Lord, the hand of God was heauie on him, and his moiſture was turned into the drought of Sommer. So againe, Pſal. 38.3.Pſal. 38.3. (ſaith he) There is nothing ſound in my fleſh becauſe of thine anger, neither is there reſt in my bones becauſe of my ſinne. And verſe 5.Verſe 5. My wounds are putrified and corrupt becauſe of my fooliſhneſſe. And many other proofes might be brought to this purpoſe, clearing and confirming this truth; that it is ſinne that makes all men both good and bad, both godly and wicked, lyable and ſubiect to frailties and infirmities, and to ſickneſſes and diſeaſes of bodie, yea to death it ſelfe.
Reaſon. And the reaſon and ground of this, is that threatning of the Lord, Geneſes 2.17. when he ſaith to Adam, In the day that thou eateſt of the fruite of the tree of knowledge of good and euill, thou ſhalt dye the death: death of bodie and death of ſoule. Adam eating of the forbidden fruite, made himſelfe and all mankind ſubiect to death of bodie and death of ſoule, and ſo to all the meſſengers and forerunners of death and diſſolution of the bodie, to hunger, thirſt, heate, cold, ſickneſſes, diſeaſes, and ſuch like. And hence it is that the Apoſtle ſaith, Rom. 5.12. that by ſinne death entred into the world, and went ouer all men: and ſo by reaſon of ſinne it is that all men whatſoeuer they be, are ſubiect to frailties and infirmities, and to death of bodie.
Obiect. But haply here it will be ſaid, that the infirmities of the bodie, ſickneſſes and diſeaſes, come not alwayes for ſinne, ſometimes they are ſent on men for trials of their faith, or of their hope, or for the exerciſe of their patience, or for ſtirring them vp to a more carefull obedience to the will of God, and the like: Yea Chriſt ſaith, Ioh. 9.3.Ioh. 9.3. that the man that was borne blind, was not ſo borne either for his owne ſinne, or for the ſinne of his parents, but that the workes of God ſhould be ſhewed on him. And therefore it may ſeeme not to be generally true, that all men whatſoeuer they be, are ſubiect to frailties, and to ſickneſſes, and diſeaſes of bodie, by reaſon of ſinne.
To this I anſwer. It is true indeed, I grant it, Anſw. that the Lord layes infirmities, ſickneſſes, and diſeaſes on the bodies of his children, not onelyonly as corrections of their ſinnes, but ſometimes in other reſpects, for triall of their faith, or hope, or for exerciſe of their patience, and the like: but yet originally they come becauſe of ſinne, and by reaſon of ſinne it is, that euen Gods children are ſubiect to frailties and infirmities, and ſo to ſickneſſes and diſeaſes of bodie. And were it not for ſinne, had they no ſinne in them, their bodies ſhould not be ſubiect to any infirmitie, or to any ſickneſſe or diſeaſe at all, but ſhould be as the bodie of Adam was before his fall.
Why but will ſome ſay, Obiect. All ſinnes are forgiuen to Gods children, they are iuſtified in Chriſt, and ſo freed from all their ſinnes: how then is it that they are ſubiect to death of bodie?
I anſwer: Anſw. The Lord in his wiſe diſpenſation will hauehave his children ſubiect to death of bodie, not as a curſe, or puniſhment of ſinne, for that is remoued from them by the death of Chriſt, but for the accompliſhment of his truth: Gen. 3.19. Duſt thou art, and to duſt thou ſhalt returne: and for their conformitie to Chriſt their head, and alſo for the vtter aboliſhment of ſinne in them: for the beſt of Gods children hauehave ſin abiding in them in part, ſo long as they liue in the world; and death doth vtterly deſtroy and aboliſh that ſinne: and ſo the Lord doth wonderfully manifeſt his power in the death of his children, both in changing the nature of death, and making it a bleſſing in ſtead of a curſe, and alſo in deſtroying and aboliſhing ſinne by death, which brought death into the world. So then this ſtill remaines a truth, that all men, euen the deareſt of Gods children, in reſpect of their bodies, are fraile, and mortall, and that becauſe of ſinne: and it is by reaſon of ſinne that all men whatſoeuer they be, are ſubiect to frailties and infirmities, and to death of bodie.
And this truth may ſerue as a ground of confutation, firſt, Ʋſe 1 of that opinion of the Papiſts,The opinion of the Papiſts touching the taking away of originall ſinne by baptiſme, confuted. that originall ſinne is quite taken away by Baptiſme, not onelyonly in regard of guilt and puniſhment, but of being. If it were ſo, then ſhould not infants die in their infancie, as we ſee many times they do: their dying in their infancie before they come to yeares, is a plaine euidence and proofe that they hauehave that in them which is properly ſinne, for otherwiſe they ſhould not dye. It is by reaſon of ſinne ſtill abiding in infants baptized, though the guilt of ſinne be remoued, that they are ſubiect to death of body, and that they do dye indeed.
The opinion of the Anabaptiſts touching infants confuted.And againe, the truth now deliuered makes againſt the opinion of the Anabaptiſts, that infants are not conceiued and borne in originall ſinne: their dying in their infancie is a plaine proofe to the contrarie, for otherwiſe they ſhould not dye in their infancie.
Now for further vſe, is it ſo that all men, euen the deareſt of the Saints and ſeruants of God in reſpect of their bodies, are fraile and mortall, and that becauſe of ſinne? Is it by reaſon of ſinne, that all men whatſoeuer they be are ſubiect to Ʋſe 2 frailties and infirmities, and to death of bodie? Surely then it concernes eueryevery one of vsus,What ought to be done in time of ſickneſſe. in time of ſickneſſe, when the hand of God is on vsus in any ſickneſſe or any diſeaſe of bodie, to examine our ſelues, and to labour to find out the cauſe of that ſickneſſe, and of that diſeaſe. And though we be ſuch as hauehave aſſurance of Gods louelove, and of the pardon of our ſinnes, yet we muſt conſider that ſickneſſes and diſeaſes come becauſe of ſinne originally, and the bodie is ſicke becauſe of ſinne: and we are thus to thinke with our ſelues, Surely this ſickneſſe and this diſeaſe that is now on my bodie, it is ſent to me for a good purpoſe, there is ſome ſinne in me for which I hauehave not bene thorowly humbled; and therefore the Lord of his merciemercy would by this meanes driue me to a ſound and thorow humiliation for it: though I daily make confeſſion of my ſinnes to God, yet there is ſome ſinne in me for which I ought to be more deeply humbled, and to this end hath he ſent this ſickneſſe; for certainly if I had iudged my ſelfe, the Lord would not thus iudge me.1. Cor. 11.31.32. 1. Corinth. 11.31. And the Lord doth thus iudge and chaſten me, that I ſhould not be condemned with the world, verſe 32. and therefore now it behoues me to call my ſelfe to a more ſtrict account, to be more thorowly humbled for my ſinnes. Thus are we, though aſſured of Gods louelove, and the pardon of our ſinnes, yet thus are we to carrie our ſelues in time of ſickneſſe. And howſoeuer we may lawfully take phyſicke, good diet, and the like, yea we are bound ſo to do; yet we are eſpecially to ſeeke for the pardon of our ſinnes: yea we are rather to deſire the pardon of our ſinnes, then releaſe of our paine, and deliuerance out of our ſickneſſe; and we are rather to deſire that the hand of God on vsus may be ſanctified to vsus, then that it may be remoued from vsus, that we may be truly humbled, and that ſinne may be more lothſome to vsus: and if we be reſtored to health againe, that we may come out of that ſickneſſe purged and made more carefull to walke humbly before the Lord, and more carefull to pleaſe him in all things. And remember we that ſpeech of Chriſt to the man healed of his diſeaſe, Ioh. 5.14. Thou art made whole, ſinne no more leſt a worſe thing come vntounto thee. If men and women be not bettered by their ſickneſſe and diſeaſes, certainly they are made worſe by them, and then their ſickneſſe is but a praeludium, but a fore-runner of greater euils.
One other vſe I will adde: is it ſo that all men, euen the Ʋſe 3 deareſt of Gods children, in reſpect of ſinne,We are to make account of death euerie moment. are fraile and mortall, and that becauſe of ſinne: and is it by reaſon of ſinne that all men whatſoeuer they be, are ſubiect to frailties and infirmities, and to death of body? Who then is it that can promiſe to himſelfe continuance of his life one minute of an houre? EueryEvery one of vsus is to make account of death eueryevery moment; euen before we go out of this place, the Lord may ſtrike vsus ſuddenly dead: we carrie about with vsus matter and meanes of death continually; the arrow of death, namely, ſinne, it ſticks as it were in our bodies, yea it ſticks in our very bowels: And how ought this to ſtirre vsus vp to prepare for death eueryevery moment, yea ſo to carrie our ſelues, as eueryevery moment readie to yeeld vp the ghoſt, euen to our power to be doing of good while we hauehave time, that our maiſter when he comes to vsus by death or iudgement may find vsus ſo doing; yea to do it as heartily and as ſincerely, as if preſently we were to giuegive an account for the doing of it, that is the right numbring of our dayes, Pſal. 90.12. And thinke on this all you that are now to come to the table of the Lord; conſider with thy ſelfe if thou come vnreuerently, vnpreparedly, and for forme and faſhion, the Lord may iuſtly for that ſinne ſtrike thee with ſickneſſe or with death, as the Apoſtle ſaith, 1. Cor. 11.30. For this cauſe many are weake and ſicke among you, and many ſleepe: and many are taken away by death. And if the Lord ſo do, and if the Lord ſtrike thee with ſickneſſe or with death, vponupon thy vnworthy receiuing of the Sacrament, thy caſe is fearefull, thou art guiltie of prophaning the holy ordinance of God, and of taking his name in vaine: and the Lord himſelfe hath ſaid, He will not hold thee guiltleſſe if thou take his name in vaine. And if he that ſhould acquit thee from thy ſinnes, will not hold thee guiltleſſe, who then ſhall pleade for thee?
Againe, is it ſo, that all men, euen the deareſt of Gods children, in reſpect of their bodies, are fraile and mortall, becauſe of ſinne? and is it by reaſon of ſinne that all both good and bad are lyable to frailties and infirmities, to ſickneſſes, diſeaſes, Doct. 4 and death? then we are not to wonder at it though the Lord do ſometimes ſtrike wicked perſons,It is no wonder that the Lord doth ſometimes ſtrike wicked perſons with ſore diſeaſes, & ſometimes with ſudden and ſtrange kinds of death ſuch as go on in their ſinnes without repentance, with ſore and grieuous diſeaſes: and no maruell though the Lord do ſometimes bring on wicked and vile perſons ſudden and ſtrange kinds of death. We ſee ſometimes the Lord leaues not himſelfe without witneſſe that he is a iuſt God; we ſee it (I ſay) that ſometimes the Lord doth ſuddenly ſtrike wicked perſons in the verie act of ſinning, ſometimes the drunkard together with his wine and vomit, doth euen belch out his owne ſoule, or he is ſuddenly ouertaken by death, ſometimes drowned in a ditch, or the like: ſometimes the Lord ſtrikes the blaſphemous ſwearer, that together with his blaſphemie he breaths out his laſt breath. Inſtance might be giuen in diuers other particulars:Note. yea the Lord doth vſually proportion out ſickneſſes and diſeaſes anſwerable and proportionable to the ſinnes of men: he ſends on filthie adulterers and fornicators, filthie, rotten, and lothſome diſeaſes, and cauſeth rottenneſſe to enter into their bones, and to waſt and conſume their bodies; and on beaſtly drunkards that hauehave bene inflamed with wine and ſtrong drinke, he ſends hot burning feuers, & inflammations, and redneſſe of eyes, and ſuch like, Prou. 23.29. And in this reſpect we are not to maruell that the Lord ſends amongſt vsus many times new and ſtrange diſeaſes; we ſee there is eueryevery yeare amongſt vsus new agues, and new feuers, and they hold men and women in a ſtrange faſhion: yea ſometimes ſuch diſeaſes are ſent amongſt vsus as puſſell the Phyſitians, they know not what to thinke of them, or how to cure them: and what is the reaſon of this? Surely our new and ſtrange ſinnes; and amongſt the reſt, our new and ſtrange faſhions in apparell, our new tricks to cozen men, and the fearefull height of ſinne that men are growne to. It is no maruell though the Lords wrath increaſe againſt men, ſeeing ſinne increaſeth and abounds among men that deſerues Gods wrath. L…it. 26.16.Leuit. 26.16. the Lord threatens, that if men will not obey him, but ſinne againſt him, he will appoint ouer them fearefulneſſe, a conſumption, and a burning ague to conſume the eyes out of the head. Deut. 28.27.Deut. 28.27. he threatens that if his people would not obey his voice, he would ſmite them with the botch of Egypt, and with the Emerods, and with the ſcab, and with the itch, yea ſo as they ſhould not be healed. It is by reaſon of ſin that mens bodies lye vnderunder ſickneſſes and diſeaſes; and becauſe of ſtrange ſinnes come ſtrange iudgements, and new and ſtrange diſeaſes. The Lord ſometimes brings ſtrange iudgements, and ſtrange diſeaſes on the bodies of wicked and vile perſons, to verifie the truth of his word that we find Pſal. 58.11.Pſal. 58.11. that there is a God that iudgeth the earth.
And againe, the Lord ſometimes in his wiſe prouidence and diſpenſation ſpares others as vile and as wicked as they, to aſſure vsus that there is a iudgement to come, and that they are but reſerued to the day of iudgement to be puniſhed, 2. Pet. 2.9.2. Pet. 2.9. And know it whoſoeuer thou art, that goeſt on in ſinne without repentance in thy drunkenneſſe, in thy whoredome, and the like, and addeſt one ſinne to another, thou lyeſt open to ſtrange iudgements, and to new and ſtrange ſickneſſes and diſeaſes: and if the Lord do not ſpeedily execute his iudgements on thee, and thereupon thine heart is fully ſet in thee to do euill, Eccleſ. 8.11.Eccleſ. 8.11. that is the moſt fearefull plague and iudgement of God that can befall thee. Oh it was a moſt heauie iudgement that the Lord threatned by his Prophet, Hozea 4.14.Hoze. 4.14. I will not viſit your daughters when they are harlots, nor your ſpouſes when they are whores: for they themſelues are ſeparated with harlots, and ſacrifice with whores. Aſſuredly God is moſt angrie with wicked perſons when he ſpares them, and ſeemes not to be angrie with them at all; and then their caſe and condition is moſt fearefull, when they thriue and proſper in ſinne, and the hand of the Lord is not on them, they are neither ſicke nor ſore, nor any way diſeaſed.
Our Apoſtle granting this to the beleeuing Romans, that Chriſt being in them their bodies were fraile, and brittle, and m…rtall, becauſe of ſinne; he ſubioynes yet to their comfort, th…t their ſoules being ſanctified and renewed by grace, they were aliue, and did liue by the life of grace here, and ſhould liue the life of glorie hereafter. The bodie (ſaith he) is dead becauſe of ſinne: but the Spirit is life for righteouſneſſe ſake. Whence in the firſt place we are giuen to vnderſtand thus much.
Doct. 5 That howſoeuer the bodies of Gods children be fraile and mortall,The ſanctified ſoules of Gods children now liue the life of grace, and being looſed from their bodies, they liue the life of glorie. and ſubiect to death and diſſolution; yet their ſoules be immortall, and death cannot touch them, nor preuaile ouer them: the ſanctified ſoules of Gods children now liue the life of grace, and ſo ſoone as they are looſed and diſioyned from their bodies, they liue the life of glorie, and death hath no power ouer them at all. And this truth hath not onelyonly ground on this text, but in many other places of Scripture. Eccleſ. 12.7. ſaith the Preacher, Duſt returnes to the earth, and the Spirit returns to God that gaue it. Luk. 16.22. Lazarus was immediatly in his death carried to Abrahams boſome. Luk. 22.43. Chriſt ſaid to the thiefe on the croſſe, To day ſhalt then be with me in Paradiſe. 2. Corinth. 5.1. We know (ſaith the Apoſtle) if our earthly houſe of this tabernacle be deſtroyed, we hauehave a building giuen of God, not made with hands, but eternall in the heauens: and verſe 8.Neuertheleſſe (ſaith he) we are bold, and louelove rather to remoue out of the bodie, and to dwell with the Lord. Philip. 1.23. the Apoſtle ſaith, he he ſired to be looſed, and to be with Chriſt. And to this purpoſe many other places might be brought, clearing and confirming this truth; that though the bodies of Gods children, becauſe of ſinne, be fraile and mortall, and ſubiect to death, yet their ſoules are immortall, and death cannot touch them: their ſanctified ſoules now liue the life or grace, and ſo ſoone as they are looſed from their bodies, they liue the life of glorie.
And the reaſon and ground of this, beſides that which is here giuen by the Apoſtle, namely, the righteouſneſſe of Chriſt imputed to Gods children, which giues them right and title to life and ſaluation; beſides this, Reaſon. the reaſon and ground of this is the nature of the ſoule: the ſoule of man is for the nature of it ſpirituall, it is a ſpirituall ſubſtance, of the ſame nature with the Angels, and ſo it cannot dye, it is immortall, it is eternall, though not abſolutely, but by participation: and though it had a beginning, yet it ſhall neuer dye, but ſhall continue for euer. And therefore this muſt needs be a firme and certaine truth, that the ſanctified ſoules of Gods children they are immortall, and death cannot touch them, they liue now the life of grace, and ſo ſoone as they are looſed from their bodies, they liue the life of glorie.
Haply ſome will ſay, Obiect. Are not ye ſoules of wicked men & women immortall alſo, do they dye together with their bodies?
Anſwer. Anſw. No, they do not dye together with their bodies, but they are immortall: but yet we muſt know, there is great difference betweene the ſoules of Gods children and the ſoules of the wicked being ſeuered and diſioyned from their bodies; the ſoules of Gods children do then liue an immortall and happie life, and they liue for euer in happineſſe, but the ſoules of the wicked ſeuered from their bodies liue an immortall miſerable life, yea ſuch a life as the holy Ghoſt cals an euerlaſting death, and euerlaſting perdition. 2. Theſſ. 1.9.2. Theſſ. 1.9. They ſhall be puniſhed with euerlaſting perdition from the preſence of the Lord, and from the glorie of his power. The wicked they are dead while they liue, as the Apoſtle ſaith of the widow liuing in pleaſure,1. Tim. 4.6. is dead while ſhe liueth: 1. Tim. 5.6. but Gods children liue when they are dead, their ſoules liue an euerlaſting happie life, they are freed from the ſting of the firſt death, and the ſecond death hath no power ouer them. Reuel. 20.6.Apocal. 20.6.
Ʋſe. 1 Come we to make vſe of this. As this truth may ſerue to teach vsus,The ſoules of men being looſed from their bodies, wander not vp and downe nor lye boyling in the fire of Purgatory, as Papiſts teach. that the ſoules of men being looſed from their bodies, wander not vp and downe, that it need be ſaid, God reſt their ſoules, or Gods peace be with them, as idle ſuperſtitious people vſe to ſpeake, neither are they boyling in the fire of Purgatorie as the Papiſts teach, and ſo need the prayers and almes deeds of the liuing to helpe them out: that opinion cannot ſtand with this truth, and it doth derogate from the ſufficiencie of the bloud of Chriſt, and comfort of Gods children; as if the death of Chriſt were not ſufficient fully to aboliſh ſinne, but that his true members which liue and die in him, and whether they liue or dye are his, muſt be caſt into a fire to purge them: a moſt groſſe and ſenſleſſe conceit, I will not ſtand on it.
Ʋſe. 2 But for a ſecond vſe of the point, the truth now deliuered; that the ſanctified ſoules of Gods children now liue the life of grace,Comfort to Gods children againſt the feare of death. and ſo ſoone as they are looſed from their bodies they liue the life of glorie, may ſerue as a ground of ſweete and of excellent comfort to Gods children; and the conſideration of it may much ſtrengthen them againſt the feare of death. For why ſhould a child of God feare death? death ſtrikes onelyonly on his bodie, it cannot touch his ſoule, it onelyonly hits on his worſt part the bodie, his better part his ſoule, is free from it. Death onelyonly ſeuers the ſoule of a child of God from his bodie, and then his ſoule liues an immortall and a happie life; and death is ſo far from depriuing a child of God of the comfort of his hope, as it ſends him to the preſent poſſeſſion of that happineſſe which he hath long hoped for; and his ſoule being looſed from his bodie, it is freed from ſorrow and paine: yea from ſinne, which is the greateſt euill of all to a child of God, and it hath full fruition of that it moſt deſireth, euen of perfect holineſſe and righteouneſſe, and enioyes fulneſſe of ioy in the preſence of the Lord. What cauſe then hath a child of God to feare death? Yea the truth now deliuered may ſtrengthen Gods children againſt the feare of their enemies and perſecutors: for why their perſecuting enemies Ʋſe. 3 can go no further then their bodies,Comfort to Gods children againſt their perſecuting enemies. they cannot come to their ſoules, thoſe be out of their reach, they cannot hurt thenm. The ſoules of Gods children are free from the rage and violence of all Satans inſtruments, therefore Chriſt ſaith, Matth. 10.28. Feare not them which kill the bodie, but are not able to kill the ſoule. And for further encouragement herein, conſider but this one thing: Thou that art a child of God, the Lord hath freed thee from the power of ſinne and Satan, and from the rage and violence of thine owne vntruly paſſions and luſts, which are enemies to thy ſoule and ſaluation; and will he then leaue thee in the hands of perſecuting men malicious and ſtrong? no, no, aſſuredly he will not, if it ſtand with his glorie and thy good to deliuer thee: and if he ſee it good to leaue thee in their hands, what can they do? ſurely nothing but touch thy bodie and thy out ſide, and onelyonly take away the life of thy bodie, not the life of thy ſoule, that is out of their reach, that is immortall: and they taking away the life of thy bodie, they but ſend thy ſoule into preſent poſſeſſion of that inheritance that thy heauenly father hath prouided for thee, euen that inheritance that is immortall and vndefiled, that fadeth not away, reſerued for thee in the heauens. Now before I leaue this point, an obiection is to be anſwered.
Some may haply ſay. Obiect. Cannot the perſecuting enemies of the Church hurt the ſoules of Gods children? they can make them ſometimes to abiure and to renounce Chriſt and Chriſtianitie, as at this day the Turkes do thoſe Chriſtians that are taken by them, they make ſome of them to abiure and renounce Chriſt and Chriſtianitie: is that no hurt to the ſoules of Chriſtians being the children of God?
I anſwer: That abiuration, Anſw. that renouncing of Chriſt and Chriſtianitie is but like the rauing of a child of God in ſome extremitie of ſickneſſe: a child of God may raue and ſhew forth ſtrange behauiour in time of ſome violent diſeaſe that is on his bodie, and yet ſtill be deare and precious to the Lord: ſo a true Chriſtian may be forced through great extremitie and violence done to him, though it be a foule and fearefull fayling in him ſo to do; yet (I ſay) a true Chriſtian may through ſuch violence abiure Chriſtianitie, and yet ſtill remaine a true Chriſtian: and that abiuration that is ſo forced, may be when the ſeed of grace remaines ſtill in the heart. And therefore all the tyrants in the world, all cruell perſecutors whatſoeuer they be, are not able to hurt the ſoule of the child of God. The Apoſtle here affirming that the Spirit is life, and telling the beleeuing Romans, that though their bodies were fraile and mortall becauſe of ſinne, yet their ſanctified ſoules were aliue, and did liue the life of grace herein this world, and ſhould liue the life of glorie hereafter: he giues this reaſon of it, Becauſe of righteouſneſſe. The Spirit (ſaith he) is life for righteouſneſſe ſake, or becauſe of righteouſneſſe: that is, as we ſhewed, becauſe of the righteouſneſſe of Chriſt imputed to you, which giues you right and title to life and ſaluation, and alſo in regard of righteouſneſſe inherent in you, not as a meritorious cauſe, but becauſe it is a ſure and infallible ſigne of imputed righteouſneſſe, to which belongs life and ſaluation. Here note we, I will but touch it in a word, becauſe we ſpoke of it verſe 4. here I ſay note.
How it may be truly ſaid that Gods children merit ſaluation.That Gods children, true beleeuers, hauehave right and title to life and ſaluation for righteouſneſſe ſake, or becauſe of righteouſneſſe It may be truly ſaid, that euen by holineſſe and righteouſneſſe Gods children do merit eternall life and ſaluation: but vnderſtand that aright, not by any holineſſe or righteouſneſſe inherent in themſelues, or wrought by themſelues: for the beſt thing in them, or done by them, if the Lord ſhould examine it by the ſtrict rule of his Law, deſerues the curſe of God, and wrath of God, but by Chriſt his righteouſneſſe imputed to them, by his holineſſe, and by his righteouſneſſe imputed to them, they are accounted worthy of eternall life and ſaluation. And they want not any merit to their eternall ſaluation, for the merit of Chriſt, his holineſſe and righteouſneſſe is infinite, and that is imputed to them; and they need not doubt of the ſufficiencie of that. Indeed, if it were as the Papiſts teach, that the righteouſneſſe ſeruing to iuſtification in Gods ſight, were that which is inherent in Gods children, or the good workes done by themſelues, they might iuſtly doubt of the ſufficiencie of it: but being the righteouſneſſe of Chriſt imputed, they hauehave no cauſe of any ſuch doubt, they want no righteouſneſſe to their iuſtification in the ſight of God, nor any merit to their eternall ſaluation.
Let that be thought on to the comfort of all Gods children; and ſo I paſſe from that. Vſe.Comfort to Gods children
Now in that the Apoſtle here ſaith, The Spirit is life for righteouſneſſe ſake: meaning by righteouſneſſe, not onelyonly the righteouſneſſe of Chriſt imputed to the beleeuing Romans, but alſo righteouſneſſe inherent in them, not as a meritorious cauſe, but as an infallible ſigne of imputed righteouſneſſe, to which eternall life and ſaluation belongs: hence we may further gather and conclude thus much.
That the ſanctified ſoule of a child of God is ſure to liue Doct. 6 the life of glorie, and to liue eternally with God in heauen.The ſanctified ſoule of a child of God is ſure to liue the life of glorie. The life of grace and holineſſe in the heart and ſoule of a child of God, is an infallible euidence to him that his ſoule ſhall hereafter liue the life of glorie in heauen. And whoſoeuer he be that finds true and ſound holineſſe in his owne heart and ſoule, may vndoubtedly aſſure himſelfe that he ſhall liue for euer with God in heauen. Philip. 3.20. ſaith the Apoſtle, Our conuerſation is in heauen: we are truly ſanctified, the life of grace is in our hearts and ſoules, and we expreſſe it in our liues and conuerſations: and then he ſubioynes, From whence we looke for the Sauiour, euen the Lord Ieſus Chriſt, who ſhall change our vile bodie, that it may be faſhioned like vntounto his glorious bodie, according to the working whereby he is able euen to ſubdue all things vntounto himſelfe. 2. Theſſ. 2.13.14. the Apoſtle ſaith to them of that Church, God hath choſen you to ſaluation through ſanctification of the Spirit, and faith of truth, whereunto he called you by our Gospell, to obtaine the glorie of our Lord Ieſus Chriſt. 1. Ioh. 3.14. We know (ſaith Saint Iohn) that we are tranſlated from death vntounto life, becauſe we louelove the brethren: we ſhew forth the life of grace and holineſſe that is in vsus by louelove to our brethren, and by that we know it, and are aſſured that we are tranſlated, that we are ſet out of the ſtate of nature into the ſtate of grace; and ſhall vndoubtedly be ſaued, and liue for euer with God in heauen.
The reaſons of this truth are theſe.
Reaſon 1 Firſt, he that finds the life of grace and holineſſe in his owne heart and ſoule, may aſſure himſelfe that Chriſt dwels in him by his Spirit; and being aſſured of that, it giues him certaine and infallible aſſurance that he ſhall be ſaued, and come to eternall life: for Chriſt is not in the reprobate and ſuch as ſhall be damned. 2. Corinth. 13.5. Examine your ſelues (ſaith the Apoſtle) know ye not your owne ſelues, how that Ieſus Chriſt is in you except ye be reprobates? thereby implying, that if Chriſt were in them they might be ſure that they were not reprobates, but in the ſtate of grace. And indeed in whomſoeuer Chriſt is, he is their hope: 1. Tim. 1.1. yea their hope of glorie. Coloſ. 1.27. they hauehave an aſſured hope of glorie in heauen through him.
Reaſon 2 Againe, the life of grace and holineſſe in the heart and ſoule of a child of God, is an infallible euidence and proofe of the remiſſion of his ſinnes, and a fruite euer following a liuely, ſound, and ſauing faith, and it is an antecedent of the promiſed reward of eternall glorie: yea it is a beginning of eternall life, euen of that life that ſhall laſt for euer in heauen. And therefore this we may reſolue on as a certaine truth, that the life of grace and holineſſe in the heart and ſoule of a child of God, is an infallible euidence to him, that his ſoule ſhall hereafter liue the life of glorie in heauen: and he that finds true and ſound holineſſe in his owne heart, may vndoubtedly aſſure himſelfe that he ſhal liue for euer with God in heauen.
And let this in the firſt place ſerue to diſcouer to wicked Ʋſe 1 perſons, ſuch as liue in their ignorance and ſinnes, their follie;The follie of ſuch as liue in their ignorance and ſins diſcouered. this may let them ſee that they deceiue thēſelues. They commonly promiſe to themſelues happineſſe, life, and ſaluation, and they ſay, they hope to be ſaued and come to heauen as well and as ſoone as the beſt: but poore ſoules they deceiue themſelues. Art thou an ignorant perſon? doſt thou go on in thy blindneſſe wilfully as many do? they are blind and ignorant, and they will not learne to know God and the good wayes of God, though meanes of knowledge be offered to them, art thou ſuch an one? art thou euen a ſottiſh, blind, and ignorant perſon? Surely then thou art a graceleſſe perſon, thou haſt no grace in thine heart: for illumination is the firſt worke of Gods Spirit in thoſe that belong to Gods election: and ſooth not thy ſelfe with a conceit that thou haſt a good heart to God-ward, and a good mind, and a good meaning: the holy Ghoſt tels thee plainly and expreſly, Prou. 19.2. Without knowledge the mind is not good. Thou being void of knowledge, thou haſt no good mind in thee, thy heart is not good, there is no true grace in thy ſoule: and thou being void of grace, what hope canſt thou hauehave to be ſaued? No, no, ſo long as thou continueſt in thy ignorance, thy caſe is deſperate and hopeleſſe.
Againe, art thou a wicked and prophane perſon? doſt thou liue in thy ſinnes, and follow after thy ſenſuall pleaſures? and doſt thou promiſe to thy ſelfe life and ſaluation in heauen? Alas poore ſoule, thou haſt no euidence to ſhew for it: no, no, thou art alreadie marked out for the diuell, thy prophane heart and life is the brand of the diuell; and thy going on in thy ſinfull courſe, it may certainly aſſure thee that thou ſhalt liue for euer with the diuell and his Angels in the bottomleſſe pit of hell, thou haſt infallible euidence of thine owne euerlaſting perditiō. Conſider it but in reaſon: doſt thou thinke that thou ſhalt ſtep out of a wicked & prophane life in this world into a bleſſed and happie life in heauen? if thou ſo thinke, thou deceiueſt thy ſelfe, and the diuell blinds thee, it is but a dreame: whoſoeuer ſaith he ſhall hereafter liue happily, and yet hath now no care to liue holily, he doth but deceiue himſelfe, he deales not truly with his owne ſoule: and take heed of that deceit; yea take heed of deceiuing thy ſelfe in another reſpect, in reſpect of thy ciuill honeſtie. Thouſands deceiue themſelues in that reſpect, they thinke becauſe they are ciuilly honeſt, that they ſhall certainly go to heauen, they are right honeſt men, and right honeſt women, and therefore they are ſure to go to heauen. Poore ſoules, they deceiue themſelues it is not thy ciuill honeſtie that can giuegive thee aſſurance that thou art in the comfortable ſtate of a Chriſtian, and that thy ſoule ſhall be ſaued: it is onelyonly the power and life of grace in thy heart and ſoule that can giuegive that aſſurance.
Obiect. Thou wilt ſay, I too much diſparage ciuill honeſtie.
Anſw. No, I do not any thing diſparage it at all, I acknowledge it to be the good gift of God, but yet not ſufficient to giuegive infallible euidence that the ſoule ſhall be ſaued; for many heathen men that neuer heard of Chriſt were ciuilly honeſt, they went ſo farre by the light of nature: & doſt thou thinke that thou haſt ſufficient euidence that thy ſoule ſhall be ſaued, and yet haſt no more in thee then a Pagan may hauehave? And conſider with thy ſelfe what Chriſt ſaith, Mat. 5.20. Except your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſes ye ſhall not be ſaued. And ioyne to that the ſpeech of the Apoſtle, Philip. 3.6. He there ſaith he was a Phariſie, and touching the righteouſneſſe of the Law vnreprouable: he was before his conuerſion a right honeſt man, and went as farre as any ciuill honeſt man can go, and y…t in that Chapter he accounted that righteouſneſſe of his but as droſſe and dung, that he might winne Chriſt, and that he might hauehave his righteouſneſſe imputed to him: and not onelyonly ſo, but that he might feele the power of Chriſt his death mortifying ſinne in him, and the power of his reſurrection quickening him to Ʋſe 2 newneſſe of life: and therefore deceiue not thy ſelfe in reſting on thy ciuill honeſtie.How a man may certainly conclude that he ſhall be ſaued.
Now for further vſe is it ſo that the life of grace and holineſſe in the heart and ſoule of a child of God, is an infallible euidence to him that his ſoule ſhall hereafter liue with God in heauen? Then if thou whoſoeuer thou art, wouldſt know it, and be ſure of it that thou ſhalt be ſaued, thou needeſt not as it were to climbe vp into heauen to ſearch the Court rolles there, whether thy name be there written, thou needeſt not to fetch ſuch a farre compaſſe: but looke into thine owne heart and ſoule, and if there thou find the life and power of grace, if thou find the luſts of thine owne heart mortified, and thine heart and ſoule truly ſanctified, and that now Chriſt liues in thee, as the Apoſtle ſpeaks, Gal. 2.20. thereupon thou maiſt certainly conclude, to the comfort of thine owne ſoule, that thou ſhalt liue with Chriſt in glory, and that thy ſoule ſhall hereafter liue the life of glorie in heauen; and that is an excellent comfort.Comfort to ſuch as are truly ſanctified. To ſpeake ſomething to the comfort of ſuch as are truly ſanctified; an holy ſanctified life is held a melancholicke life, and a life moſt vncomfortable, but indeed it is not ſo, it is the onelyonly true comfortable life that can be. Is there not wonderfull comfort in aſſurance of Gods ſpeciall louelove and fauour, and of right to all the comforts of the Saints of God in this life & in the life to come? Can there be greater comfort then this, to hauehave peace with God and with a mans owne conſcience in this world, and aſſurance of euerlaſting happineſſe, ioy, and glorie, hereafter in heauen? Certainly there can be no ioy nor comfort equall and matchable to it. And doubtleſſe a child of God hath moſt comfort of his holineſſe when he draweth neare his end. Pro. 14.32. The righteous hath hope in his death. And let this be thought on to the comfort of all ſuch as are truly ſanctified.