The Triumph of a True Christian Described, Commentary on verse · Verse 8
VERSE 8.
So then they that are in the fleſh, cannot pleaſe God.
COme we now to Verſe 8. So then they that are in the fleſh, cannot pleaſe God. This verſe is a corollarie or concluſion inferred & brought in by the Apoſtle on the verſe foregoing: hauing ſaid verſe before, that the wiſedome of the fleſh is enimity againſt God, and ſhewed the ground of that, Becauſe it neither is nor can be ſubiect to the Law of God, thereupon he infers in this verſe, that therefore they that are in the fleſh cannot pleaſe God. This verſe for the generall matter of it, ſets forth how it is with ſuch as are in the fleſh, in regard of Gods fauour and acceptance, the Apoſtle affirming this of them, that their caſe and condition is ſuch as they cannot pleaſe God: they are not only out of Gods fauour, and diſpleaſing to God, but there is a further matter, They cannot pleaſe God. The Apoſtle affirmes it as a thing impoſſible for them to pleaſe God; let them do what they will, or what they can, they cannot poſſibly pleaſe God.
So then they that are in the fleſh cannot pleaſe God.
InterpretatiōTo be in the fleſh, is ſometimes taken in Scripture to be in a good ſenſe: it is all one with this, to be in the body, as Gal. 2.20.Gal. 2.20. In that I now liue in the fleſh. But the phraſe is not ſo to be taken in this place: it was the error of the Maniches, by fleſh in this place to vnderſtand the body. The phraſe is here vſed in the euill part, it is oppoſed to that, to be in the Spirit, as the Apoſtle ſaith in the next verſe,Rom. 8.9. Ye are not in the fleſh, but in the Spirit: and it is to be taken in a contrary ſence, as namely thus, to be in the dregges and filth of nature, to be vnregenerate,Rom. 7.5. as we may gather from verſe 5. of Chapter 7. where the Apoſtle vſeth this phraſe, and ſaith, When we were in the fleſh, the motions of ſinnes which were by the Law, had force in our members, to bring forth fruite vntounto death. It was the conceit of a Pope of Rome whom the Papiſts do magnifie, and ſay that men are to ſeeke the ſence and meaning of Scripture out of his breaſt. I ſay it was the conceit of one, Pope Syricius by name, that to be in the fleſh, in this place is to be vnderſtood of married perſons, of ſuch as liue in the married eſtate, that they are in the fleſh, and ſo cannot pleaſe God: directly contrarie to the plaine text of the Apoſtle, who ſaith, that the Romanes to whom he writ, among whom were Aquila and Priſcilla, and no doubt many other married perſons, that they were not in the fleſh, but in the Spirit. It is a ſtrange thing that the Papiſts ſhould ſo forget themſelues, as ſometimes to extoll marriage and to make it an holy Sacrament, and at other times ſo to debaſe it, as to make it a ſtate and condition of life carnall, impure, and vncleane. This were ſtrange, but that indeed we are to conſider that they are poſſeſt with a ſpirit of blindneſſe and giddineſſe: but that by the way. The meaning of the phraſe is (as before we ſhewed) to be in the puddle and dregs of nature, to be vnregenerate. Cannot pleaſe God: that is, cannot thinke, ſpeake, or do any thing that God may like of, and to approue and account as pleaſing to him, and as it were take pleaſure in, as the Lord ſaith, Malac. 1.10.Malac. 1.10. I hauehave no pleaſure in you, neither will I accept an offering at your hand. So the meaning of the Apoſtle in this verſe is briefly this, as if he had ſaid:
So then, or ſo therefore, they that are in their naturall ſtate and condition, in the dregs and filthy puddle of nature, & as yet vnregenerate, they cannot poſſibly thinke, ſpeake, or do, any thing that God may like of, and approue of, and that he may accept as pleaſing to his holy Maieſtie.
Firſt note we here,Note. that this verſe is a concluſion inferred by the Apoſtle on the verſe foregoing, that ſeeing it is ſo that the wiſedome of the fleſh is enimitie againſt God, and neither is nor can be ſubiect to the Law of God: therefore ſaith the Apoſtle, being guided by the Spirit of God, They that are in the fleſh, they cannot pleaſe God. We ſee that this verſe is Gods truth, Gods owne concluſion, brought in on his owne premiſes in expreſſe termes, that they that are in the fleſh, they that are vnregenerate, they can do nothing pleaſing God. If this had bene our concluſion deduced and drawne by conſequent out of ſome place of Scripture, the Papiſts might hauehave had ſome better colour,Gods owne concluſion againſt the merit of congruitie. though no good ground to except againſt it; but this we ſee is Gods owne truth, his owne concluſion grounded on his owne premiſes: they that are in the fleſh, as yet vnregenerate, they cannot pleaſe God. This beares ſtrongly againſt the merit of congruitie: in that the Papiſts ſay, a man in his naturall ſtate and condition may prepare himſelfe to receiue grace; yea that he may ſo fit himſelfe for grace, as that he merits grace at the hands of God ex congruo, by a kind of congruitie, they directly thwart, and croſſe, and contradict Gods owne truth, and his own concluſion inferred on his owne premiſes: namely, that they that are in the fleſh are ſo farre from meriting, as they can do nothing pleaſing to God. And no maruell though the Papiſts ſeeke to peruert this text, and to thruſt on it a miſconſtruction, and falſe interpretation, becauſe it makes ſo directly againſt them, and in ſuch expreſſe termes deliuered by the Apoſtle from the mouth of Gow himſelfe, and by the ſpeciall motion of the holy Ghoſt: as 2. Pet. 1.21. This I thought good to note, to ſhew by what ſpirit the Papiſts are led, euen by a lying ſpirit, a ſpirit in flat oppoſition and contradiction to the Spirit of God.
Now in the next place obſerue, how the Apoſtle doth expreſſe the ſtate and condition of ſuch as are in the dregs of nature, as yet vnregenerate. He ſaith, they are in the fleſh; he ſaith not there is fleſh and corruption in them, for that may be, and is in the beſt of Gods children ſo long as they liue in the world: but they are in the fleſh; this phraſe is verie weightie and verie ſignificant, it imports an vniuerſal thraldome vnderunder ſinne and corruption. The point hence is this.
Doct. 1 That vnregenerate perſons, ſuch as are yet in their naturall ſtate and condition,Vnregenerate perſons are altogether fleſhly. they are altogether fleſhly, they are nothing but a lumpe of fleſh, a lumpe of ſinne and of corruption; they are drenched in ſinne, and as it were ouer head and eares, they are in the verie puddle of ſinne. And thus the Lord ſpeakes of Ieruſalem, Ezech. 16.6.Ezech. 16.6. When thou waſt in thy bloud, not when bloud was in thee: and Act. 8.23.Act. 8.23. Peter ſaith to Simon Magus, Thou art in the gall of bitterneſſe, thou art ouerwhelmed in ſinne. Coloſſ. 1.21.Coloſ. 1.21. the Apoſtle ſaith of the Coloſſians, that before their conuerſion their minds were ſet in euill workes. And many other euidences might cleare and confirme this truth; that vnregenerate perſons, ſuch as are yet in their naturall ſtate and condition, they are altogether fleſhly, they are nothing but a lumpe of fleſh, of ſinne, and of corruption. And it muſt needs be ſo: Reaſon. for as we hauehave it Ioh. 3.6.Ioh. 3.6. That which is borne of the fleſh, is fleſh, it is nothing but fleſh and a lumpe of corruption: and as Iob ſpeakes, Iob 14.4. Who can bring a cleane thing out of filthineſſe?
And this may ſerue to pull downe the pride of many in the world that carrie their heads aloft, Ʋſe. A iuſt reproofe of the pride of manie.and ſhew forth the pride of their hearts, in their ſpeech, in their geſture, in their apparell, and the like. If they well conſider it, they being vnregenerate perſons, they hauehave cauſe to hang downe their heads, and to couer their faces for ſhame: for what are they? truly nothing but a lumpe of ſinne, and a dunghill of corruption. What cauſe hath the poore Lazer, that is full of botches and ſoares from top to toe, to ſet out himſelfe in goodly apparell, and in rich aray? Such is thy caſe, thou that art vnregenerate, and as yet in thy naturall ſtate and condition, thou art full of blaines in all the powers of thy ſoule, and in all the parts and members of thy body; and therefore thou haſt no cauſe to ſet out thy ſelfe in vaine and gariſh attire. Thou wilt ſay: Obiect. I am not vnregenerate. Anſw. Surely thy vanitie and gariſhneſſe in apparell is an euidence againſt thee, it tels thee to thy face that thou art carnall, for if thou wert not, thy pride would ſoone fall of it ſelfe; then wouldſt thou find matter enough in thee to humble thee, and to cauſe thee to lay aſide thy idle vanities and ſuperfluities. And being in thy naturall ſtate and condition, thou art moſt vile and odious in Gods ſight: no ſtinking carion is ſo lothſome and offenſiue to thee, as thou art to God.
I haſten to that which I principally intend in this verſe, the thing the Apoſtle affirmes of them that are in the fleſh; namely this, that they cannot pleaſe God: he ſaith, they that are vnregenerate, ſuch as are yet in their naturall ſtate and condition, they cannot pleaſe God. The point hence is the verie propoſition of the Apoſtle, namely this.
Doct. 2 They that are in the fleſh, in the dregs of nature, in their naturall ſtate and condition,Veregenerate perſons can do nothing pleaſing to God. as yet vnregenerate, they cannot thinke, ſpeake, or do, any thing pleaſing to God, any thing that God may approue and accept of, as pleaſing to his holy Maieſtie. Vnregenerate perſons, ſuch as are yet in the dregs of nature, offend God and diſpleaſe him, not onelyonly in and by their ſinnes, and ſuch things as are directly euill; but alſo in and by their indifferent actions, in and by their eating, drinking, walking, and the like: yea in and by their thinking, ſpeaking, and doing of good things, things that in themſelues are good and commanded of God: in their hearing or reading of the word of God, and their prayers, and the like. An vnregenerate perſon cannot pleaſe God, though he thinke, ſpeake,Pro. 15.8.9. or do, the beſt thing that may be. Salomon ſaith Prou. 15.8. The ſacrifice of the wicked is an abhomination to the Lord: all the labour and all the coſt that a wicked perſon beſtowes on the worſhip of God, is not onelyonly vaine, but it is abhominable in Gods ſight. And in the 9. verſe, he ſaith againe, The way of the wicked, euen his whole courſe is abhominable: it is odious to God, it prouokes him to anger againſt him. And to this purpoſe is that of the Apoſtle, Tit. 1.15.Tit. 1.15. To the pure are all things pure, but vntounto them that are defiled and vnbeleeuing is nothing pure: nothing they thinke, ſpeake, or do, is pure, and ſo nothing they thinke, ſpeake, or do, can be pleaſing to God: and why.
Reaſon. The reaſon of it is plaine, namely this, the perſon muſt firſt be pleaſing to God before any thing he thinkes, ſpeakes, or doth can be accepted and pleaſing to him. Gen. 4.4. it is ſaid, God had reſpect to Abell and to his offering: firſt to Abell, and then to his ſacrifice. Now onelyonly in Chriſt is the perſon accepted of God, in Chriſt onelyonly is the Father well pleaſed, Mat. 3.17. And therefore vnregenerate perſons being out of Chriſt, their perſons are not pleaſing to God: it muſt needs be a truth, that let them thinke, ſpeake or do, what they will, euen the beſt thing that may be, they cannot pleaſe God.
Haply ſome will ſay: Obiect. The Lord ſometimes rewards the ciuill obedience and outward carriage of vnbeleeuers, and ſuch as are yet in their naturall ſtate and condition. Ezech. 29.20. a gift is promiſed to Nebuchadnezzar, a man without queſtion vnregenerate, for his ſeruice againſt Egypt: & therefore it may ſeeme, that good things done by ſuch as are yet in their naturall ſtate are ſometimes pleaſing to God.
Anſwer. Anſw. It is true indeed, the Lord doth ſometimes reward the ciuill obedience and outward good carriage of vnbeleeuers, and ſuch as are yet in the dregs of nature, not becauſe it is pleaſing to him, nor as it is their perſonall obedience, but meerely of his abundant goodneſſe and mercy. Such is the rich goodneſſe of our good and gracious God, as that of his abundant mercy he is pleaſed ſometimes to giuegive outward bleſſings euen to ciuill obedience, and outward good behauiour of vnbeleeuers, and ſuch as are yet in the ſtate of nature, to incourage his children to yeeld obedience to him with greater chearfulneſſe. For in that the eye of his bounty is towards them that are without: his children may be ſure that much more will he of his rich merciemercy reward them being deare to him, the ſheepe of his owne paſture.
For vſe of the point, is it ſo that they that are in the fleſh, in Ʋſe 1 the dregs of nature, as yet vnregenerate, cannot think, ſpeake,Vnregenerate perſons are in a moſt miſerable ſtate & condition. or do, any thing pleaſing to God? Surely then we muſt needs conceiue the ſtate & condition of vnregenerate perſons, ſuch as are yet in their naturall ſtate, to be moſt wretched and miſerable. For why, let ſuch perſons do what they will, or what they can, they cannot pleaſe God: no they offend God, and diſpleaſe him in the beſt things they thinke, ſpeake, or do, and that muſt needs be a moſt vnhappie & fearfull condition. The chiefe thing that a man ſhould endeuour and ſeek for, is how to pleaſe God, and to be approued of him on whom depends his being, his life, and all his comfort, both in life and death, and for euer. Now this cannot a man do that is yet in his naturall ſtate and condition: no, know it whoſoeuer thou art, that art yet in the dregs of nature, thou canſt do nothing pleaſing to God, the beſt thing thou doſt is offenſiue and diſpleaſing to his holy Maieſtie, euen thy prayer is turned to ſinne, and that prouokes God to anger againſt thee, Pſalme 119.7. and that is a fearefull condition. In the Lords good liking and approbation is life and happineſſe, and in his diſliking and diſpleaſure; is nothing to be expected but death and damnation. Yea conſider with thy ſelfe, thou that art yet in thy naturall ſtate and condition, and ſo within compaſſe of Gods diſpleaſure, thy proſperitie is but thy bane, and to the increaſe of thy iudgement and condemnation: and when thou art in trouble and diſtreſſe, thy trouble is doubled on thee, it is both grieuous and painfull to thee, and it is alſo mingled with bitterneſſe of the curſe, it is an accurſed trouble to thee. And therefore thinke on it whoſoeuer thou art that art yet in the dregs of nature, thy caſe is fearefull, wretched and miſerable; and be ſtirred vp with all ſpeed to haſten out of that ſtate and condition, neuer reſt till thou find an alteration and change in thy ſelfe, and that thou haſt ſome euidence to thy ſelfe that thou art ſet out of the ſtate of nature into the ſtate of grace, and that thou haſt the life and power of grace in thy ſoule: that will giuegive thee comfort, and aſſure thee that thou art within compaſſe of Gods ſpeciall louelove and fauour.
Ʋſe 2 Againe, is it ſo that vnregenerate perſons, ſuch as are yet in the dregs of nature,Gods approbation of good things done, is not to be meaſured by the things themſelues. in their naturall ſtate and condition, they cannot do any thing pleaſing to God, any thing that God may like of and approue, and accept, as pleaſing to his holy Maieſtie? Surely then we muſt learne not to meaſure Gods liking and his approbation of good things done by our ſelues, or by others, by the things themſelues, and to thinke that the things that we or others do, are pleaſing to God; and that he likes them, and approoues of them, becauſe they are good in themſelues, and they are ſuch things as God hath commanded: if we hauehave no better ground then that, that the things we or others do are pleaſing to God becauſe they are good in themſelues, and things commanded of God, it will deceiue vsus, we muſt looke to the qualification of the perſon, that the perſon be regenerate and ſanctified, if we would rightly gather and conclude Gods good liking, and his approbation of good things done by the perſon, whether it be our ſelues or others. The Papiſts fooliſhly thinke they do things highly pleaſing to God, yea meriting at the hands of God, and deſeruing heauen, when they do things merely idolatrous and ſuperſtitious. Yea, to paſſe by them, many amongſt our ſelues deceiue themſelues in this reſpect, they thinke they do things highly well pleaſing to God, & ſuch as he doth greatly like and approue of, when in deed & in truth there is no ſuch matter. For example, do not many imagine and thinke that their true and iuſt dealing with men, their giuing eueryevery man his owne, their hearing the word of God, their praying, and the like things done by them, are things exceeding well pleaſing to the Lord, and that he likes them, and approues of them maruellous well, though thoſe things as they are done by them come not from a ſanctified heart, not from the roote of a ſound iuſtifying faith, they are yet in the dregs of nature, and as yet in their naturall ſtate and condition: do not many thus thinke? without queſtion they do, and becauſe they do ſuch things, they thinke they are greatly in Gods fauour. Indeed it is true, it cannot be denied, but that ſuch things for the ſubſtance of them, and conſidered in themſelues, and by themſelues, are good things, and ſuch as God hath commanded to be done: but yet know whoſoeuer thou art, if thou be an vnregenerate perſon, and as yet in thy naturall ſtate and condition, euen the beſt things that can be, being done by thee, they are diſpleaſing to God, they come not from the roote of true faith purging thy heart from corruption, without which it is not poſſible to pleaſe God, Hebr 11.6. And therefore do not thou gather and conclude, that God is well pleaſed with the good things thou doſt, onelyonly becauſe the things done by thee are good in themſelues: if thou ſo do, thou deceiueſt thy ſelfe, thou gathereſt Gods good liking and his approbation by a falſe ground onelyonly from thine owne fancy: and the diuell and thine owne corrupt heart deceiue thee, thou muſt find thy ſelfe regenerate, and got out of thy naturall ſtate and condition, and thy perſon pleaſing to God through Chriſt, before thou canſt thinke, ſpeake, or do, any thing that the Lord may like and approue of, Obiect. and accept as pleaſing to his holy Maieſtie. Haply ſome will ſay, Gods choſen, his elect, are beloued of God being yet in their naturall ſtate and condition, for Gods louelove is eſſentiall in God, and of the ſame nature with himſelfe; and thoſe whom he hath loued from all eternitie, and of his meere louelove elected and appointed to life and ſaluation, them he doth embrace in his louelove at all times, euen when they are vncalled, and as yet in their naturall ſtate and condition: therefore it may ſeeme that their perſons and their workes are pleaſing to God though they be yet vnregenerate, and as yet in their naturall ſtate and condition. Anſw. For anſwer to this, we muſt know, that there be different degrees of Gods louelove extended towards his choſen; Gods louelove in it ſelfe admits neither more nor leſſe, it is all one, but as it is extended and reached out towards Gods choſen,A diſtinction needfull to be knowne and conſidered. there be different degrees of it: for Gods elect are loued of God before their calling, as the elect of God onelyonly knowne to God ſo to be, (for he onelyonly knowes them to belong to his election in time to be called) with that degree of louelove that is proper to his elect vncalled; but when they are called and iuſtified, then they are loued of God with a further degree of his louelove, euen to an actuall acceptation and liking of their perſons, and good things done by them as pleaſing to him in Chriſt. So that ſtill it remaines a truth, that if thou wouldſt be actually accepted of the Lord, thinke, ſpeake, and do, the things pleaſing to his holy Maieſtie, thou muſt find thy ſelfe regenerate, and ſet out of thy naturall ſtate and condition, and that thy perſon is actually accepted of God in Chriſt.
Obſerue yet further, the Apoſtle ſaith, They that are in the fleſh cannot pleaſe God. He ſpeaks here of pleaſing God, not of meriting or deſeruing any good at the hands of God; we find not that affirmed in any place of the booke of God, of the beſt and moſt holy obedience of Gods children, that it merits or deſerues any good at the hands of God. This we often find affirmed in Scripture of the obedience of Gods children, that it is acceptable to God, & that the good things done by them are accepted and pleaſing to God through Chriſt: but neuer do we find it ſaid of the obedience of Gods children, that it merits or deſerues any good at the hands of God. No, it cannot be gathered out of any place of Scripture by any good conſequent, that the holy obedience of Gods children and the good things done by them, do merit or deſerue any good at Gods hands. So that on this ground, thus comparing this text with other places of Scripture, we may gather and conclude thus much.
That the greateſt and higheſt degree of excellencie that Doct. 3 our holy obedience to Gods will can reach vntounto, is this,Our obedience to Gods wil, at the beſt and higheſt degree, goes no further then to the pleaſing of God in and through Chriſt. to pleaſe God, to be accepted of God as pleaſing to his holy Maieſty in and through Chriſt. We can go no further then to the pleaſing of God in and through Chriſt, by our beſt obedience, in and by our beſt thoughts, words, and works; our beſt and moſt holy workes merit no good at the hands of God, they onelyonly are pleaſing to God through Chriſt. This is that we find vrged by the Apoſtle on the beleeuing Theſſalonians. 1. Theſſ. 4.1.1. Theſſ. 4.1. ſaith he, We beſeech you, brethren, and exhort you in the Lord Ieſus, that ye increaſe more and more, as ye hauehave receiued of vsus, how ye ought to walke, and to pleaſe God. As if he had ſaid, It is the thing we vrge and preſſe on you, and this ye hauehave receiued of vsus, that ye ought to walke in holineſſe and the good wayes of God, to the pleaſing of God. Geneſ. 5.24.Gen. 5.24. it is ſaid of Henoch, that he walked with God; he carried himſelfe iuſtly and vnbleameably as in the ſight of God continually. And of this the holy Ghoſt ſpeakes thus, Hebr. 11.5.Heb. 11.5. That before he was taken away, he was reported of, that he had pleaſed God. His holy life and carriage was accepted of the Lord as pleaſing to him: and in carrying himſelfe holily as in Gods ſight continually, he went no further then to the pleaſing of God. Coloſſ. 1.9.10.Coloſ. 1.9.10. the Apoſtle ſaith, he prayed for the Coloſſians, that they might be fulfilled with the knowledge of his will, in all wiſedome and ſpirituall vnderſtanding, that they might come to this, that they might walke worthy of the Lord and pleaſe him in all things. Hebr. 13.16. ſaith the Author of that Epiſtle, To do good and to diſtribute forget not, for with ſuch ſacrifices God is pleaſed. It is but an idle and a fooliſh cauill of the Papiſts on that place, that the word there is promeretur, which (ſay they) ſignifies, Gods fauour is thereby merited and deſerued; for ſo they make promeretur to hauehave a paſſiue ſignification, and ſo indeed the Latine word is but a barbarous tearme. The word originall is foreign, God is well pleaſed with ſuch ſacrifices: he is pleaſed to accept of them in and through Chriſt, as the Apoſtle ſpeakes, 1. Pet. 2.5. Ye are made an holy Prieſthood, to offer vp ſpirituall ſacrifices acceptable to God by Ieſus Chriſt. And to theſe we might ioyne many other teſtimonies of Scripture prouing the point in hand, that the higheſt degree of excellencie our moſt holy obedience to Gods will can reach to, is this, to pleaſe God, and to be accepted of God, as pleaſing to him in and through Chriſt: and the reaſon of it is this.
Reaſon. Our beſt obedience, euen our beſt righteouſneſſe, is ſtained with our intermedling corruption, there is ſuch ſinfulneſſe cleauing to it, as it is not able to ſtand without reproofe in the ſight of God, if he ſhould examine it ſtrictly: but the Lord is pleaſed to pardon the ſinfulneſſe of the obedience of true beleeuers, and ſo to accept of it in Chriſt, not in it ſelfe, but in Chriſt it is pleaſing to him. And therefore it muſt needs be a truth, that the higheſt degree of excellencie our moſt holy obedience to Gods will can reach to, is to pleaſe God, and to be accepted of as pleaſing to him in and through Chriſt.
Ʋſe 1 Now then this truth makes directly againſt that erronious opinion of the Papiſts,An erronious opinion of the Papiſts ouerthrowne. in that they hold and teach, that the obedience of true beleeuers doth anſwer the iuſtice of God, and makes them more iuſt in the ſight of God. That cannot ſtand with the truth now deliuered: we are to hold it for a certaine truth, that our moſt holy obedience is ſo farre from meriting any good thing at the hands of God, as that it pleaſeth not God vnleſſe he behold it in merciemercy, and in the face of Ieſus Chriſt.
And ſo for the vſe of the point to our ſelues, we muſt learne Ʋſe 2 to take heed that we reſt not on any good thing in vsus,We are to renounce all merit of any good in our ſelues, or done by our ſelues. Naturall Poperie abiding in the beſt of Gods childrē. or in any good done by vsus, as meriting and deſeruing good at the hands of God. There is a kind of naturall Poperie; we are naturally inclined to reſt on ſome goodneſſe in our ſelues, or in ſome good done by vsus as deſeruing good at the hands of God: yea the beſt of Gods children hauehave ſome dregs of this naturall Poperie ſtill abiding in them, they are giuen to aſcribe too much to their owne holineſſe, and to their owne holy obedience: many times they thinke, if they could attaine to ſuch a meaſure of holineſſe, and ſuch a meaſure of holie obedience, then they ſhould be well. Indeed it is true, the more holineſſe we hauehave, and the greater that our holy obedience is, the more and the greater will be our comfort: yet we muſt take heed we aſcribe not too much to our holineſſe, and that we aduance not our holie obedience to an higher degree then this, to pleaſe God, and to be accepted of him, as pleaſing to him in and through Chriſt. That is the higheſt degree of excellencie our moſt holy obedience to Gods will can reach to: and as Chriſt hath taught vsus, Luke 17.10.Luk. 17.10. When we hauehave done all thoſe things which are commanded vsus, we are to ſay, we are vnprofitable ſeruants. Yea ſaith the Papiſt, ſay ſo for humilities ſake, and out of modeſtie, though we be not vnprofitable. A poore ſhift, as if Chriſt ſhold teach vsus to ſay for humilities ſake, that which is not true. When he bids vsus ſay, we are vnprofitable ſeruants, doth he bid vsus ſpeake an vntruth? No without queſtion, we are to ſay ſo, and in ſo ſaying we ſpeake the truth; we merit no good at the hands of God by our beſt and moſt holy obedience: we are to renounce all merit of any good in our ſelues, or done by our ſelues, and to lay claime and title to all good things both of this life, and of the life to come, onelyonly by this, that we are the adopted ſonnes of God in Chriſt, by whoſe merit we are iuſtified, and by whoſe Spirit we are ſanctified. And yet we muſt not hereupon caſt off all care of doing of good things, becauſe by doing of them we merit no good at the hands of God: no, we are in way of thankfulneſſe to God for his merciemercy, to yeeld to him all holy obedience, and to be ſtirred vp to do good things, becauſe they are pleaſing to God through Chriſt, though there were no heauen to reward vsus. Come we now to Verſe 9.