3. This better estate is called adoption, and the redemption of our bodies.
[1.] It is called adoption. We are now taken into God's family; but our present adoption is imperfect, and inconspicuous. First, It is imperfect, as all our privileges by Christ are. We have not yet our full liberty from the bondage of corruption, nor possession of our blessed inheritance ; then we shall be coheirs with Christ, ver. 17 ; brought into 'the glorious liberty of the children of God,' ver. 21. Secondly, It is inconspicuous : 1 Job. iii. 1, 2, ' Therefore the world knoweth us not, because it knew him not. Behold, now we are the sons of God, and it doth not yet appear what we shall be ; but we know that when he shall appear, we shall be like him ; ' and Eom. viii. 19, 'waiteth for the manifestation of the sons of God.' It then appeareth to all the world who are the children of God, and what happiness is provided for them.
2.] The redemption of our bodies. By redemption is meant our full and final deliverance ; and it is applied to the body, because death remaineth upon that part until God redeemeth us from the hand of
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the grave, Ps. slix. 15. But more distinctly, redemption is taken either for the impctration, or apphcation. First, The impetration is by the merit of Christ, and so we were redeemed when the ransom and price was paid for us, Heb. ix. 12 ; not for the soul only, but for the body also, as appeareth, 1 Cor. vi. 20, ' For ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God's.' Secondly, The application is our actual deliverance and freedom by virtue of that price, which is either begun or perfected. Begun, when our bonds are in part loosed : Eph. i. 7, ' In whom we have redemption through his blood, the forgiveness of sins ; ' and perfected in the other world. Therefore the day of judgment is called 'the day of our redemption,' Eph. iv. 30 ; when the last enemy is destroyed, namely, death, and our bodies are raised up in glory ; then we are actually free from all evil. And because this is done by virtue of that price and ransom which Christ paid for us, it is called redemption ; and the redemption of our bodies, because the body, which was sown in corruption, is raised in incorruption ; and that which was sown in dishonour is raised in glory ; and that which was sown in weakness is raised in power, 1 Cor. xv. 42, 43. Though the price was paid long ago, the full fruit is not enjoyed till then ; for then we have our final and complete deliverance from all sin and misery, vanity and corruption. In this life we are not free from those things which lead to corruption, that is, from sin, misery, and afflictions ; at death, the soul is made perfect, but the body is in the power of the grave ; but then the body enjoyeth a glorious resurrection.
Seco7ully. By way of confirmation : Why we should groan and long for this estate. The reasons concern either this life, or the next.
1. For this life: I shall prove, — [1.] That there is cause or matter for groaning, and desiring a better estate. [2.] That those that have the first fruits of the Spirit are more apprehensive of this misery than others are or can be.
[1.] The pressures and miseries of this life call for this groaning ; 'being burdened,' saitli the apcstle, 'we groan.' We have an heavy burden upon us, both of sin and misery.
(1.) Of sin. To a gracious heart and waking conscience it is one of the heaviest burdens that can be felt : Kom. vii. 24, ' 0 wretched man that I am, who shall deliver me from the body of death? ' Paul was whipped, imprisoned, stoned, in perils by land and sea, persecuted by enemies, undermined by false brethren ; but afflictions did not sit so close to him as sins ; the body of death was his sorest burden, there- fore did he long for deliverance. A beast will leave the place where he findeth neither food nor rest ; it is not the troubles of the world only, which set the saints a-groaning, but indwelling corruption ; this grieveth them, that they are not yet rid of sin ; that they serve God with such apparent weakness and manifold defects ; that they are so often distracted and oppressed with sensual and worldly affections ; they cannot get rid of this cursed inmate, and therefore desire a change of states. By the grace of God they have got rid of the guilt of sin and reigning power of sin ; but the being of it is a trouble to them, which will still remain till this tabernacle be dissolved; then sin shall gasp its last ; and the saints are groaning and longing for the pailing
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day, when by putting off flesh they shall put off sin, and come and dwell with God.
(2.) Of misery. This burden is a partial cause of the saints' groan- ing, ' for they have not divested themselves of the feelings of nature, nor grown senseless as stocks and stones ; they are of like passions with others, and love their natural comforts as others do ; human nature is the same thing in all that are made of flesh and blood : Job vi. 12, 'Is my strength the strength of stones, or is my flesh of brass ? ' They feel pain as every one doth, which will extort complaints from them. Now a christian's misery may be reckoned from three things : 1. Temp- tations from Satan. 2. Grievous persecutions from the world. 3. Sharp afflictions from God himself. All these concur to wean a christian from the world.