the Gift of Prayer which stands in a clearness of Conception of things needful and a clearness of Expression if they have fervent single desires after spiritual good and these desires put up in the Name of Christ 3ly They would consider that tho Believers may want sometimes that Peace passing understanding that Joy unspeakable and Glorious the Spirits Testimony for their Aodption that full and free Application of the Promises Yet they may have the Comfort of the Spirit if they have that support in their Mind and calmness in their Conscience as makes them cheerfully go about their duty and hear their Crosses 4ly They would consider That the Spirit may be a sanctifying Spirit to such who are overtaken with Temptations at a time Gal. 6.1 and whose fervour of their first Love is abated Rev. 2.5 If their Exercise be to keep a good Conscience towards God and Man and if the tract of their way be to please God A Third Use of Exhortation to the Godly That since the Indwelling Spirit is a sure evidence of a renewed state they would Labour to entertain the presence of this Spirit in their Hearts And first they would entertain the presence of the Illuminating Spirit First By using all appointed meanes for the encrease of Knowledge 2ly By depending on the Spirit in the use of these meanes for the growth of Knowledge and not on the quickness of our understanding 3ly By having single desires after Knowledge by desireing the same not for Vain-glory or By Ends but for Gods Glory and our own and others Education Next We would entertain the presence of the Spirit of Prayer First By applying our selves seriously to that Duty as Daniel did Daniel 9. 2ly By being constantly exact in our Life which ministers confidence to us in Prayer 3ly By Examining our own Condition that we may not want matter for Prayer when we go to God 3ly We would entertain the Spirit of Sanctification by watching against Temptations and by the use of all appointed meanes for the Communicating of the Spirits Grace and searching after the Evils of your Heart and by knowing the plagues of your own Heart ye may know what Evils ye are mostly to set your selves against by Repenting for them Praying against them and watching in opposition against them 4ly Ye would entertain the spirit of Consolation As 1st By improving his Comforts to make you Cheerfully obey Astâ— 9.31 And 2ly By forebearing to drench your self too much in Worldly Comforts Jo. 14.17 Verse 9. Now if any man have not the Spirit of Christ he is none of his HEre is a Certification of the distance of all from Christ that want his Spirit And this is given on purpose to make the Romans make enquiry whether they have the Spirit or not This Spirit is called the Spirit of Christ 1st Because he meritoriously procures him Gal. 3.14 2â—y He is primarly possessed by him he possesses a greater number and measure of his Gifts than any of his Members John 3.34 Isa 61.1 3ly The Communication of the Spirit flowes from his Intercession John 14.16 4lyâ— The dispensation of the Spirit is from him John 15.26 and 16.7 And 5ly The Spirits Work â— to glorify him and to apply his Purchase John 16.14 From the Words observe 1st That all that have not the Spirit of Christ are none of his The meaning is not that these that have not Christs Spirit they are none of them elected or that the Salvation of such is not transacted for in the Covenant of Redemption for the Elect themselves may be Children of Wrath Eph. 2.2 and void of Christâ— Spirit alse well as others But the meaning is that the man that wants the Illuminating Praying Sanctifying and Comforting Spirit Christ hath noâ— that Interest in them that he hath in Actual Believers they do not so belong to him as they doâ— that is by vertue of the Fathers actual Donation iâ— time which stands in effectual Vocation John 6.37 38. they may be entrusted to him in the Covenant of Redemption but yet if they be void of Christâ— Spirit they are not effectually Called 2ly They do not belong to him by vertue of their personaâ— Resignation to him they cannot offer themselveâ— as a living and acceptable Sacrifice to him without Christs Spirit 3ly They do not belong to him by reason of his Conquest of them of redeeming them from the Dominion of Sin and Satan because a man that wants Christs Spirit is under the Tyrrany of both 4ly They belong not to him as his Members by Mystical Union for as that Union is made up of Faith on our part Eph. 3.17 so it is made up by the Communication of his Spirit on his part 1 Cor. 6.17 5ly They are not his by that near relation of his Spiritual marriage so as to be his Spouse because without Christs Spirit they cannot quite the Law as a Husband and consent to be married to Christ Rom. 7.4 For to quite our own Righteousness is a Work far above the power of our Faculties without the Communication of the Spirit of Grace 6ly Neither can a man void of Christs Spirit belong to Christ in this sense As tho the Mediator stood obliedged by vertue of the Covenant of Grace to conferr upon him Justification Adoption and Sanctification and to bring him to Glory For by vertue of that Covenant he is only tyed to conferr these things on sincere Believers now these that are void of the Spirit have no sincere Faith It 's true Christ may be engaged by vertue of the Covenant of Redemption to bring some who for the present are void of Christs Spirit into an Estate of Justification Adoption and Sanctification But for Answer 1st That Obligation lyes not on him by vertue of the Covenant of Grace made with the Church or the promulgate Gospel to them But that Obligation lyes upon him by vertue of that undertaking that he makes to his Father in the Covenant of Redemption Likeways when he undertakes to possess them of an Estate of Justification Adoption and Glory he doth not undertake to bring them into that 〈◊〉 state and Condition and that they should be voiâ— of the Spirits Presence while they are in that Estate but he undertakes to bring them into that Estate bâ— Communicating of his Spirit to them Now that no man that wants the Spirit of Christ can so belong to him as actual Believers do appearâ— by this we cannot belong to Christ without receiving him and it 's in the Word of the Gospel that â— receive him now when we receive him in the Gospel we receive him and his Spirit together See Gal. 2.3 Therefore is it that the Gospel is called the Ministrâ—tion of the Spirit 2 Cor. 3 8 The use of this is to reprove the unrenewed world that are void of the Spirit for believing they haâ— an actual Interest in Christ and in the Priviledges of the Gospel Covenant the reason of this Mistake is They
your Interest in this priviledge by your being Married to Christ that is by forsaking your own personal Righteousness which is by the Law and betaking your selves to Christ's Rom. 7.4 3ly Try your Interest by your Union with Christ If you would know that Union with Christ ye must try it by this whether ye be new Creatures or no 2 Cor. 5.17 4ly ye must try it by the mark in the Text which is that such as are in Christ They walk not after the flesh that is they have not an walk that evidences the dominion of Lust over them Pride Covetousness Malice and Self-love do not Influence their Conversation And 2ly They do not regulate their Life by the Laws of Corruption which are directly opposite to the Laws of God whereof some of them may be repeated As 1st The Natural Man thinks it fit to depend upon himself and not upon God and to please himself and not God 2ly The Natural Man denys the Being of God and mistakes the perfection of God and his walk evidences his Atheism Psal 14.1 and his denyal of God's perfection Psal 36.1 3ly It is a Principle of the Natural Man that he Exerciseth himself in Superstitious Worship In being formal in appointed Worship as meritorious with God see Luke 18. about the Pharisee 4ly It is his principle that we may warrantably use unlawful means to obtain our end That false policy is better then tenderness of Conscience 5ly It is a Principle of his that Folk should rather Sin then suffer Affliction 6ly It is a Principle of the Carnal Man that we should not love our Neighbour with a pure and single Love but with a Selfish Love not designing singly his good but aiming still at our own Advantage in what kindness we do to him 7ly It s the walker after the flesh his Principle that we should not live in Subjection to Superiours from Conscience but because of fear of force and because of Expectation of Advantage 8ly It 's his Principle that his Felicity stands in sensual good 9ly He is not content with what satisfies Nature but with what satisfies Lust and Lust being unsatiaable he cannot but always be discontented Now this Walk after the Flesh does not only import a Walk that evidences reigning Lusts in the Heart and a Walk that is the practical improvement of those pernicious Principles formerly mentioned and such like but it is a Walk tending to corrupt Ends a Walk wherein a Mans Imaginations Desires and Purposes are all levelled at the gratifying of some one predominant Lust or other And 5ly we would try our interest in this priviledge by our walking after the Spirit Which is a walk first which stands in obedience to the motions of the Spirit Rom. 8 13. Gal. 5.18 2ly It stands in giving God spiritual Worship Phiâ—ip 3.3 and Jo. 4 24. 3ly It stands in having a Walk flowing from Spiritual Principles viz. Faith 2 Cor. 5.7 Love Eph. 5.2 4ly It stands in eying an spiritual Rule in our Walk viz. The Law in its spiritual meaning in having a spiritual frame in conforming our selves to that Law that we may do what we do in the strength of Christ's Spirit And 5ly It stands in designing spiritual Ends viz. The Glory of God the Edification of our Neighbour and our own Salvation From the Restriction of this priviledge to such as Walk after the Spirit We may infer an Use of Reproof to many who walk after the flesh and yet will apply this priviledge to themselves The causes of their security may be 1st They lean to their Superstitious Services Mica 6 7. Isa 1 11. And to their External Acts of Worship Isai 58 3. Jer. 7 10. 2ly They Lean to their present impunity Psal 50 21. And 3ly They lean to their own Gifts Matth. 7.22 Observe that the Apostle divides all the Members of the Visible Church in these Two sorts of Men viz. Who walk after the Flesh and Who walk after the Spirit Importing to us that all those that Walk not after the Spirit they certainly walk after the Flesh From this one may infer That all Moralists and Civilians Whatever pretences they have for Innocency in Walking since they are unacquainted with a walking after the Spirit they are certainly to be reckoned as Walkers after the Flesh Observe next from the words That when the Apostle would give a discovery to persons of their spiritual state and of their Interest in the priviledge of Non-condemnation he brings this Discovery not from a particular Act of their Walk whether good or bad but from the Tract of their Walk for a Godly Man may be overcome with an Temptation at a time and do an evil Act which may be called an Act of the Flesh and an godless Man may do an Act materially good but a Godly Man cannot Walk after the Flesh neither can a godless man walk after the Spirit Verse 2. For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of Sin and Death SOme take the meaning of those words to be That the Gospel doth free the Apostle Paul from the Law and Covenant of Works and its Threatning And therefore since the Gospel frees him from the Laws Threatning It cannnot but secure all that are in Christ from Condemnation seing he has no priviledge by the Gospel but what all that are in Christ actually have for the Gospel confers priviledges of this sort and nature equally on all Believers And if the words be taken in this sense they are a proof of the first part of the first verse to this purpose as if the Apostle had said Ye may be very sure that there is no Condemnation to them that are in Christ Because I who am a Believer by the promulgate Gospel am delivered from the Threatning of the Covenant of Works And so these that ascribe this sense to the words they say that by the Law of the Spirit of life in Christ Jesus is meaned the Gospel called the Law of Faith 3d. Rom. And it gets that Name because as a Law hath Authority in it to oblidge to Obedience so the Gospel has the stampt of Divine Authority on it obliging to Obedience Likeways It is called a Law of the spirit of life because the Gospel and not the Law which is as to this a Dead Letter is the Ministration of the Spirit see Gal. 3.5.2 Cor. 3.8 and we are receivers of the spirit by the hearing of Faith Gal 3.2 and it is said the Gospel is the Law in Christ Jesus because Christ Jesus is the principal Subject about which it Treats Or these words in Christ Jesus may be added not to denote that the principal Subject of the Gospel is Christ Jesus but to denote that the Spirit of Life which is conveyed by the Gospel is to be had from Christ Jesus 2ly Those that ascribe this sence to the words they say that by the Law of sin and death is meant the
Intercession 6ly It makes him capable to exerce his mediatory Kingly Power over all the Creation for their good and safety Eph. 1. and last Psal 2. He hath by Inheritance obtained a more excellent Name than the Angels and it is of the Son it is said His Throne is for ever and ever Likeas it is by his Soneship he is capable for the comfort of Believers to be the Judge of the quick and the dead John 5.22 Observe 2ly Christs Mission He was sent of the Father 2nd this Mission imports 1st The Fathers great Love to the believing World John 3.16 1 John 4.9 2ly It imports that Christ his acting the Work of our Redemption was the Effect of a former Decree and was no casual or fortuitous Thing but was the accomplishment of a Divine Purpose Acts 4 28. and therefore that Providence is not to be stumbled at 3ly It imports that Christ had Gods Warrand for what he did Jo. 6.27 and he confirmed his Commission by Miracles Jo. 5.36 And therefore they that reject Christ contemn the Fathers Authority 4ly It secures us of Christs Fidelity that he will pursue the Accomplishment of the Fathers Designs for the infinitly Wise God would chuse none but those that would be trustie to him John 6.38 and 8.29 And from this we may gather his success Isa 44.1 4 Observe 3ly The Incarnation of the Son of God He was sent in Flesh he was not sent in the likeness of Flesh but in the likeness of sinful Flesh he was made real Flesh John 1.14 He was made of a Woman Gal. 4. He was manifest in the Flesh 1 Tim. 3.16 He was the man Christ Jesus 1 Tim. 2.5 and this was done 1st That he might communicate the Gospel Revelation to us in a way condescending to our Infirmitly Heb. 1.1 2ly That we might have one in our Nature to cast a Pattern to us for Obedience to God Phil. 2.7.8 3ly That he might be capable to bear the particular Punishment threatned by the Law viz. Death Heb. 2.14 And That his suffering being the suffering of Humane Nature might be imputable to us See the Text God punisht sin in his Flesh or in his Humane Nature that the Righteousness of the Law might be fulfilled in Believers 4ly That he might be a Sympathiseing Intercessor Heb. 2. last and 4.15 and that by vertue of the Experience of these Temptations we are subject to And 5ly That the Father might make him a Pledge to us of our Victories and Blessings he would make him in our own Nature to overcome Death and all our Spiritual Enemies that his Victory might be a Pledge to us that God can make frail man overcome death and all their Spiritual Enemies though they have a frail Nature And 6ly That we might have an easie Passage to God the Father because we go to him through his own Son dwelling in our Nature Joh. 14 6. Heb. 10.20 We go through the vail of his Flesh to the Father That is the Passage Observe 4ly Christ was not made sinful Flesh but was made like unto sinful Flesh This holds out Christ's sinlesness this behoved to be that he might be a perfect Patern for our Obedience that he might be a spotless and acceptable Sacrifice that he might be the Truth of these his Types viz. the Legal Sacrifices that were to be offered without blemish that his Sufferings might be for the behoof of others seing he knew no sin himself 2 Cor. 5. and last That he might be a prevalent Intercessor Heb. 7.26 He was free of Original Sin being conceived by the Holy Ghost in the Womb of the Virgin and so not springing from the first Adam by way of ordinary Generation And it was not consistent with Justice that he should want Original Righteousness by vertue of Adam's breach of the Covenant of Works seeing he was not a Person engaged in that Covenant either Virtually or Formally for as I said he came not of Adam by ordinary Generation Observe 5ly He was made in the likeness of sinful Flesh which imports these two 1st A subjection to the common Infirmities of Mankind such as Hunger Weariedness and Mortality And this should sweeten these Miseries to Believers because we may expect his sympathy with us under them for he had personal Experience of them Likeas this may sweeten our Lot under them that God gives us an Instance in his Person that these Infirmities are consistent with special Love and after-happiness as we see in Christ's case 2ly The Phrase being made in the likeness of sinful Flesh imports not only Christ's Subjection to the common Infirmities of our Nature that all men are subject to but it imports his lyableness to extream Sufferings for our sins As our Soverty Observe 6ly From the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports the final cause of Christs Mission Incarnation and Humiliation That the Abolition of Sin is the End why God sent his Son into the World to dye which holds out the odiousness and hurtfulness of Sin seing all this ado was made for the removal of it And therefore we should be watchful against the committing of it grieved when either we or others do commit it and restless and painful for the mortification of it Now follows God's Action by which he brought about the Justification of the Sinner consistent with Law exprest in these Words He viz. God the Father condemned that is punished upon a Judicial Sentence past against Christ as Soverty He condemned Sin in the Flesh The Text holds out Three things anent Christ's Sufferings 1st Their Quality they were Punishments for they were not Miseries sent on him by God to express his Soveraignty but the Effects of Divine Justice 2ly The Words hold out who is the Principal Author and Inflicter of them and that was God the Father 3ly They hold out the Subject of his Sufferings and that was his Flesh or Humane Nature The Text says He condemned Sin in the Flesh That is in the Flesh of his own Son Flesh being here put for frail Nature For the First of these That Christ's Suffering is a Punishment for sin Appears 1st Because he was the Truth of the Levitical Sacrifices The sacrificed Beast was substitute in the room of the guilty Sinner for the Sinner confest his Sin over the head of the Sacrifice 2ly Christ is said to bear the Curse of the Law Gal. 3.13 3ly He is said to dye in our stead Rom. 5.8 4ly He is said to be a Propitiation through his Blood Rom. 3 25. 5ly He is said to give his Life a Ransom for many 1 Tim. 2.6 6ly He is said to bear our sins in his own Body on the Tree 1 Peter 2.24 God is said to make him sin for us 2 Cor. 5. and last To lay our iniquity on him Isa◠53.6 This tells us 1st That it was not only to give us a Patern for Patience that he suffered or to give an Confirmation to the Truth of
believe that an external Profession of the Christian Faith is sufficient to Entitle them to Christ and these Priviledges for this see Mat. 7.21 a◠Rom. 2.28 29. 2d Cause of this Mistake 〈◊〉 That People think that to whomsoever the Sacrament of Baptism is administred though they be voi◠of Christs Spirit yet they have an Interest in Christ and in the Gospel Against this see Rom. 2 2◠If thou break the Law thy Circumcision is made uncircumcision And Luke 3.7 8. also Simon Magus was baptised and yet was in the Gall of Bitterness and Bond of Iniquity It is true that Baptism gives those that are baptised who are not Ignorant o◠Scandalous a Right to join with the Church in al◠Church-Institutions but it does not possess them with a Right to the great Priviledges of the Gospel except they cordially receive Christ offered therein It is true it doth really seal the Truth of the free Covenant of Grace and the closs Particular and condescending Good offered therein but it cannot oblige God to give that Good to those that refuse it and will not cordially accept it A 3d. Cause of the Mistake is They take Morality for true Grace so they think their Morality evidenceth their Interest in Christ but Christ tells us Mat. 5.20 That our Righteousness must exceed the Righteousness of the Scribes and Pharisees otherways we cannot enter into the Kingdom of God A 4th Cause is They think the great and sole End of Christs Mission is to free them from the Guilt and Curse of the Law Therefore they think tho they be void of Christs Spirit they may have an Interest in Christ and the Gospel because they think Christ is come to save them from Wrath tho they take liberty to live as they will so they make Christ the Minister of Sin See Gal. 2.17 The folly of thir Persons is evidenced from this That Christs Errand into the World was to Redeem us from all Iniquity and to purify to himself a Peculiar People zealous of good Works A 5th Cause of this Mistake is That unrenewed Folks takes the Challenges of their Consciences to be the strivings of the Spirit against the Flesh for they conclude from having these Challenges that they have the Spirit of Christ tho they altogether want him But to undeceive such they would consider that those that have the strivings of the Spirit they do not fulfill the Lusts of the Flesh the External Conversation is regular although the inward Frame with Paul as Rom. 7. may want some Degrees of Perfection Likeas the strivings of the Spirit where they are they oppose heart-evils as well as external-evils evils against the Gospel as well as evils against the Moral-Law As this Text tells us That those that want Christs Spirit Christ has no such peculiar Interest in them as he has in Believers So it plainly supposeth that all those that have a peculiar Interest in him have this great Priviledge of the Presence of his Spirit I shall clear 1st That it is so 2ly Confirm it by telling you what are the Causes from whence the presence of the Spirit flowes 3ly What are the Ends and Uses for which God bestows this Benefit on Believers 4ly We shall exhort the People of God to improve this Benefite and not to lye out in the use making of it And 5ly Seeing all that are Christs have the Spirit and none other We will reprove those that have this Spirit and yet notwithstanding question Christs peculiar Interest in them and theirs in him As for the First Scripture shews it and the Experience of the Saints confirms it that Believers have the Spirit 1st Their illumination clears it their distinct clear near and solid Views of the sublime Mysteries of Gods Covenant that the sharpest Witts that want the Spirit reckon foolishness 1 Cor. 2.12 That Illumination discovers it self in a Presence of the Spirit 2. The Work of Sanctification discovers it if ye look to the greatness of the Change the thorrowness of the Change upon the whole Faculties and the whole conversation the constancy of the Change the suddenness of it and that it is carried over great and manifold Obstructions from Allurements and Terrors from bad Counsel and bad Custom from many false Suggestions of a deceitful Heart and subtile Reasonings of a tempting Devil 3ly The Spirits Consolation evinceth the reality of this Gift if we consider how the Saints Hearts are kept up under fightings without and terrours within 4. Their Devotions clears it if you consider their single humble fervent spiritual and confident Desires persevered in notwithstanding of Guilt Corruption Misery and Repulses surely such Desires come from no other Principle than the Omnipotent Spirit of God The Causes of this Gift may be 1st The Internal moving Cause is Electing Love 2ly The Meritorious Cause is Christs Satisfaction Gal. 3.13 14. 3ly The Procuring Cause is Christs Intercession John 14.16 4ly The Dispensing Cause is Christ himself John 16.7 and 15.26 5ly The Final Causes and Ends of this Gift are these following He is given 1st As an Illuminator to guide us into all Truth John 16.13 and to direct us in dubious Cases and lead us Rom. 8.14 2d End is to help our Infirmity in Prayer Rom. 8.26 3d. Is to comfort us in our Trouble John 14.16 A 4th Is to sanctify us 1 Thess 4.7 A 5th Is to be the Earnest of our Inheritance and to strengthen our Hope thereof Eph. 1.19 A 6th End is he is Gods Mark and Seal upon us till the Day of Redemption to obstruct the Worlds Calumnies whereby they calumniate us as Hypocrites and to hinder us to dispose upon our selves as we were our own And 7ly That his Presence may be a standing Witness in and to the World of the Truth of Christianity 1 John 5.10 As to the 4th Thing how to improve this Gift we have by Promise from the Fathers Love Christs Merite and Intercession 1st Believe that God will give us this promised Mercy Eph. 1.13 2ly We would pray for it Luke 11.13 3ly We would obey the Spirits Motions Gal. 5. penult 4ly Grieve not the Spirit and meddle not with these sins mentioned Eph. 4.30 5ly Savour the things of the Spirit and have an high esteem of Spiritual Priviledges Rom. 8.4 A 2d Use is since these that are Christs have this Gift and none other it reproves these that participate in part of this Gift and question Christs Interest in them and theirs in him and that First on the account of their Miseries Crosses and Mortalitie 2ly On account of the Remainders of their Corruption and sinful Infirmities 3ly Upon account of their partial Darkness in Spiritual Matters for we know but in part 4ly Upon account of their strong Temptations from Satan Verse 10. And if Christ be in you the Body is dead because of Sin but the Spirit is Life because of Righteousness THE Apostle having applyed to the Romans the former Priviledges spoken of in
did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified OBserve here the Apostle clearing That the Called according to purpose or the Predestinate Folks their Afflictions must tend to their Good because of this Argument that Calling Justification and Glory are the certain effects of Predestination And therefore God in his Wisdom must order Afflictions so as they must have a certain tendency to bring them to Glory at last Observe here All the predestinate Folks are effectually Called And therefore this says first That none will win to Heaven but those that are Effectually Called for Calling here goes before Glory and such as are Predestinate to Glory are Predestinate to Calling 2ly It says that the first clear discovery of Predestination is Calling A Man cannot know his Election by any other evidence then by Calling 3ly It says that this is a sure evidence thereof 4ly We see that Calling being the effect of Predestination and it being an irrevocable purpose Rom. 9.11 That Calling must as to its effect be irresistable 5ly We see that since Calling is the effect of Predestination the Foreknowledge of our Calling cannot be the cause of it and therefore our foreseen Faith cannot be the cause of our Election And 6ly Seing we see the Apostle proving that the Called according to purpose are to be conformed according to Christs Image that is they are to share of his priviledges and Glory he proves this I say by that sure Link that Predestination puts between their Calling and Glory which tells us that all Effectually Called do share of Christs Priviledges and shall after share of his Glory The Text says Whom he Calls he Justifies this says there are none Justified till they be Called and therefore the Antinomian Errour is reproveable who say the Elect are justified from Eternity Elect Paul before Conversion was a Child of Wrath even as others Eph. 2.2 2ly This says That presently upon their being Called they are Justified and therefore their Justification is not delayed till they persevere in Good Works to the end of their Life or else how should they rejoice in the hope of the Glory of God while they are in time 3ly If the Called Folks be justified then they are in a state of Friendship with God and therefore there is no Wrath in their most severe Lots Rom. 5.7 And they may with freedom use access to the Throne of Grace 4ly If the Called be justified It says their Afflictions must tend to their Good because when they know that Sin is pardoned they cannot but be sure that God will bless their Crosses to them and not make them a Curse 5ly If Called Folks be justified they should have peace in their own Conscience they may well be humbled for Sin they should not have an Tormenting fear of Hell for it 6ly If the Called be justified their Obedience should flow more from Love to God then from distrustful fears Now I clear that the Called are justified That is they are indemnified as to the punishment for Sin threatned by the Covenant of Works and they have an unquestionable Title to Life the reason is because they have a right to Christs Obedience and Suffering For the Father gives Christ to them for Righteousness 1 Cor. 1 30. 2 Cor 5. last And Christ ratifies the Gift of his own Consent and seals his own gift and the Fathers Gift by the Sacrament of the Supper Now that the Called Man is justified appears because the Called have Faith and the Gospel-Promulgation secures that all Believers are justified 2ly It appears that the Called Man is justified because God gives him of his Spirit and we know that he gives his Spirit to none but to such to whom he is reconciled 3ly The Called Man is justified because he is Just and that upon the account he has a sure interest in a perfect justifying Righteousness It is a justifying Righteousness if ye consider 1st The compleatness of his Obedience and Sufferings 2ly If ye consider That that Obedience and Suffering was for us and not for himself 3ly If ye consider that the Father appointed it to be so 2 Cor. 5. last 4ly If ye consider there were Grounds for this Appointment viz. Christs sibness to us and his consent it should be so From this we inferr that the Called since they are justified may bear the Calumnies of the World and live in the Hope of the sentential Justification of the Judge at the last Day seing they are Legally justified by Law and that Law of his own Constitution Observe All the justified shall be glorified this Glory stands as to the Body in its Clarity Immortality Spirituality and Power As to the Soul it stands in its Light in its Life in its Communion with God and in its Joy and Comfort springing from all these That Light is full and immediate we see no more through a Glass darkly but face to face It is Eternal our Sun will no more go down that Life it is a Life on from and to God it is full and abundant there is a River of Waters of Life in Heaven it is eternal as to its duration that Communion we have with God is immediate without Ordinances there is no Temple in the New Jerusalem Rev. 22. It is constant without interruption we are made Pillars of the Temple of God Rev 7 10. The Joys that follow thereon are full anâ— satisfying constant and lasting Psal 16. last Now this Glory all the Justified shall possess it as appears by the linking of Calling Justification anâ— Glory together and they are linked together by reason of Predestination Christs Merite and the Spirits Application 2ly It is sure by the nature of Justification it being a Right to Life alse well as Immunity from Wrath. 3ly It appears from Sanctification which is a Preparation for Glory and a Pledge of it Eph. 4.30 It appears from their Adoption Rom. 8.17 It appears from this that the Gospel is the Rule of Judgement the Word that Christ speaks shall judge them at the last Day John 12. It appears from the necessary Righteousness that is in the Judge And Lastly it appears from the Truth of God and the Truth of his Promise From this we infer that the Justified do share of Christ's Priviledges here such as access to God seing they are to share of his Glory hereafter and partial Conformity with Christ in this World secures our total Conformity with him in Glory in the other 2ly This says that the justified are sanctified seing Sanctification must go before Glory and it is Glory begun 2ly It says that the justified are sure of perseverance seing they that endure to the end must be saved and none but they 4ly That since Glory is connected with Justification we should hope for Heaven wait for Heaven and work out our Salvation with fear and trembling 5ly We should submit to the Cross seing this condition
Expressions of Bounty are given with Christ which holds out that if we have an interest in him we have an interest also in all these all things are yours and ye are Christs and Christ is Gods 2 Cor. 1. last 2 Cor. 1.20 2ly It imports that Christ is the principal Gift other things cannot be had without him and if they could they would not be sweet to us 3ly When the Text says he gives us all things with him it imports that all the Expressions of his Bounty conferred on us in our afflicted condition are given to us upon the account of his Merite and not upon the account of ours Observe 5ly The Apostles manner of Expressioâ— shewing Gods readiness to supply the need of his afâ—cted People on Christs account in these Words He shall be not with him freely give us all things imports thâ— crossed Saints should have no doubt of Gods readâ—ness to supply their Wants This appears from 〈◊〉 Faithfulness in keeping Promises 2ly The Uâ—changeableness of the goodness of his Nature 3lâ— From his tender Sympathy towards his People 〈◊〉 their afflicted condition In all their afflictâ—on he was afflicted Isa 63 9. 4ly It appears fâ—â— the great love that was vented in procureing them Saviour Use of Reproof to those that have hard thoughâ—â— of God as tho he were unready or unwilling to suâ—ply their wants Use of Exhortation to concludâ— from hence that what ever our Lot is it is suite for us This would make us love our God and comply with our Duty and Cross notwithstanding oâ— Cross were against our Natural Humour vâ— farr Observe 6ly That Gods giving up of Christ 〈◊〉 Death is a great Confirmation of the Fathers Lâ— to us In speaking to this I shall clear first in wâ—â—â— sense it is the Father did not spare his Son 2ly Wâ— he is called his own Son 3ly In what sense it 〈◊〉 said that he delivered him up to Death And 4â— How all this is the very highest Expression 〈◊〉 his Love For the First The Father is said not to spare tâ—â—â— Son to hold out that our Salvation was so dear 〈◊〉 him that rather than it were not brought about it was content to expose his Son to a state of Humâ—ation for us and this must be an Argument of great Love It was great Love to design and bestow Salvation on us but it was an greater Argument of Love to design such a Salvation for us as would not be brought about but by the Humiliation of his Son and this tells us we are still great Debitors to the Fathers Love for it 's impossible that we can express Love to him as he hath to us 2ly It says that as we are obliged to Christ who by his Humiliation merited our Salvation so to the Fathers Love likeways who to make way for it procured Christs Humiliation 3ly It says there is nothing promised in the Covenant but we may expect it from the Fathers Love seing Heaven it self if it could have heen given another way then this had been an expression of Love below this expâ—cision of it 4ly If Love made him part with he Son for us it saith that there is nothing so dear to us that we should not part with to testify our Love to him 2ly He is said not to spare him because after he had undertaken to be our Soverty Justice exacted all the Penalty of him for the breach of the Covenant of Works and for all our Sins he forgave him nothing Isai 53 7 It was exacted and he Answered it tho' these Words be otherways in our Translation when Christ dyed he said It was finished Jo. 19.30 He suffered in his Soul Body and Name The Lord withdrew his sensible Comfort from him at appears by his crying My God why hath thou forsaken me Devils vexed him Men mocked him From this See 1st The greatness of Gods Love to us that he would not divide the Legal punishment of Sin 'twixt Christ and us but would have him to bear it all 2ly We would read the greatness of Gods Love in the Extremity of Christ his Sufferings And for this effect be oft considering 1st The painfulness of his Death 2ly The Ignominiousness of his Death 3ly It was a Cursed Death and he dyed in the account of many as deserving Death and in the view of many 3ly Consider the trouble of his mind Jo. 12.27 It puts him to that what shall I say He was exceeding sorrowful Matth. 26 38. 4ly Consider his Prayers for relief his sinles nature shuning this Cup he that was so willing to suffer being put to that tells us he was put to great Extremity 5ly Consider his Prayers the fervour of them Luke 22.44 The frequency and shortness of them and that he desired the Disciples to watch and pray with him all that says that he was sore put to it 6ly Consider that he stood in need of the confirmation of an Angel Luke 22.43 7th The prophetical Expressions of the old Testament about his Sufferings says he was in great Extremity his being bruised pouring out his Soul to Death Isai 53. His Heart being poured out like Water Psal 22. That says he behooved to be in great Extremity Use 3d If God spared not Christ but put him to bear the whole Curse for his People then they are to bear no portion of vindictive Wrath themselves 4â— if Justice spared not him it will not spare others that have no Interest in his Suffering The Wicked and Unbelievers may expect the exact accomplishment of the Threatning 5ly Believen may venture on his Satisfaction 6ly Be affected with Sin that procured this Extremity of Suffering But 2ly He is said to be his own proper peculiar Son Jo. 10.34 1 Jo. 4.10 Jo. 1.8 Gal 4.4 And this was a great Expression of the Fathers Love If ye consider that he was the Object of his Fathers Eternal Love Prov. 8. 2ly In that he gave up his own Son He testified by this his design to bring up his People to the Honourable state of Adoption From this see the necessity of our Salvations being brought about by Christ and by no other for no other was capable of the Work of Mediation but he He had only Personal Dignity to make his Sacrifice of Value He only had the Spirit to apply the purchases of that Sacrifice 3ly How the Father delivered him up to Death This Delivery to Death is ascribed to the Father by reason of his Decree that he should dye 1 Pet. 1.20 2ly Because it was by his Providence all that was inflicted on him he had the main hand in inflicting all that punishment on him that he sustained And that Providence had the main hand in Christs Sufferings Appears 1st In that he suffered not till the appointed time came notwithstanding all his Enemies Malice The Scripture saith no man laid hands on him for his hour was not yet come 2ly Scripture-Prophecy about them tells us that Providence ordered them 3â— Christs
recommends it to us as 〈◊〉 way to make use of Rom. 3.25 1 Cor. 1 30. Use since God Justifies the People of God may contemn the Worlds Censures the Devils suggestions and the groundless Challenges of our own Conscience When he adds that it is the justification of Gods Elect he holds out First The freedom of it 2ly The continuance of it it is a state of standing favour it is called the Grace wherein we stand Rom. 7.1 Verse 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us HEre the Apostle comforts the Afflicted Persecuted Christian with this That not only he can Answer the Law-Charge but also with this that he is free from a Condemnatory Sentence by the Judge This freedom does appear from these considerations First Christ is the Judge 2ly The Gospel and not the Law is the Rule of Judgement Jo. 12.48 3ly Consider the qualities of their Pardon it is total irrepealable well confirmed by Christs Death the Oath and promise of God 4ly Look to the satisfaction on which this Remission is founded it is compleat in its Nature exactly Answering all the comminatory parts in the Law He exhausted the whole Curse Gal 3.14 The punishment of all our sin was laid on him Isa· 53.6 The Expiatory Vertue of the Sacrifice was perfect Heb· 10.14 1.3 2ly This Satisfaction was Gods choice Heb. 10.6 3ly God approves of it Eph. 5.2 This appears by his Resurrection in setting him at his own right Hand 4ly Christ is an â—ntercessor ready to vindicate it from all Aspersions of its insufficiency for us 5ly The Father declares that this Satisfaction is ours by Right Use to reprove the People of God that have a slavish fear of Condemnation This arises either from our ignorance of the forementioned Grounds or our unbelief of them Or 2ly It arises from our Conscience accusing us for our great sins before Conversion or for them after Conversion or from our declineing from a good frame Or this fear of Condemnation may arise from some singular Cross that we are under or from the frightful Apprehension we have of Death This misbelieving Fear brings us under a Spirit of bondage through the fear of Death and makes us neglect our duty of longing for Christs second return Use of Exhortation to the confidence of Absolution at his 2d Coming and if we would have this confidence at his coming labour to keep the Anointing with you labour to abide in him 1 John 2. â—7 28. Observe next that this freedom from Condemnation belongs only to the Called the Elect of God for of such only doth the Context speak the unconverted Folks are under Law-Wrath John 3. last and their contempt of the Gospel brings them more under condemnation John 3 19 Neither can it be otherways because these that are uncalled hâ— no interest in Christs Person and so cannot wâ— Paul have fellowship with his Sufferings for at 〈◊〉 only our effectual Calling that brings us to a feâ—lowship with Christs Person 1 Cor. 1.9 This reproâ— the unconverted for wanting the fear of Condemnation this Security arises from a stupidity of Conscience not accusing them for sin 2ly It arise from the abuse of their Prosperity or it may aâ— from their â—ning to their Morality or to the â—nency of Gifts or to their leaning to a great Name amongst the Godly To such Persons ordinarly the Gospel-Offer is very unsavory because they cannot see their need of it and ordinarly such Persons aâ— supprised with horrible Awakenings of Conscience under great Crosses or at the hour of their Death Directions how secure People may win to an awakening 1st They would examine their Life by the Rule of the Law 2ly They would be of considering the old Covenant of Works 3ly Thâ— would consider that not one Word of the Gospel confirms their Security 4â—y They would consider that Justice spared not Christ when he was inputatively guilty 5ly They would consider thâ— Gods Holiness Justice and Veracity and his respect to the Glory and Credit of the Redeemer â—gadges his Wrath to pursue the rejecters of Christ 6ly We would consider the Marks of Gods indignation upon the Souls and Bodies of Men upon Inferiour Animals and upon the Works of Creation which are imprinted upon them for sin This will give them a visible Evidence of Gods hatred at sin This may secure expected Punishment from God if Grace prevent not 7ly They would retire them sâ—lves from the Worlds noise and make a Reflection on their inward Temper and beg the convinceing Spirit of God to through the Work of Conviction on their heart The Apostle in laying down the Grounds upon which Faith triumphs over the fear of Condemnation holds out these four Viz. Christs Death Resurrection Session at the Right Hand and Intercession Christs Death may well be a ground of freedom from this fear because 1st It was the Punishment threatned in the Covenant of Works against our sin and he never having been a transgressor of that Covenant for he never personally transgressed it neither could Adam's Transgression be imputed to him because he sprang not from him by the way of natural Generation I say he being thus Innocent his Death behooved to be a dying in our stead 2ly This Death may free us of this fear because he endured the Spiritual Death threatned in the Old Covenant he took it off us and laid it on himself he suffered in his Soul also well as in his Body as Witnesseth the History of his Passion which shews us that his Father withdrew his Comforts from him when he cryed out My God Why hast thou forsaken me And likewise it tells us his Soul was subjected to Trouble to Soul-Grief Fear and Agony 2ly His Resurrection is a good Ground to secure us against this Fear because it is the Fathers absolution of him as our Soverty 3ly The Session at the right Hand secures us against this Fear because iâ— is a Preludium of his being Judge and a certain Pledge given him of the Father of his total Victory over all the opposition made to hâ— Peoples Salvation Psal 110.1 Likeas it is a furthâ— Testimony of the Fathers acquiesceing in that satisfaction he payed to Justice for the sins of his People Heb. 1.3 4ly His Intercession secures us from this fear because it is a Ground that may sufficiently comfort us by assureing us of the continuance of our Friendship wâ—th God and our standing in our justified state notwithstanding of our daâ— sinful infirmities 1 John 2.1 2. But because this Text speaks of the great Articles of our Creed we would inferr some comfortable Inferences from them And 1st From his Death inferr the greatness of his Love to us Job 15.12 2ly Inferr the strong Confirmation of the new Covenant therefor his Blood is called The Blood of the New Testament in the Institution of
the Sacrament And 3ly We see the Truth of the Divine Threatning in the Covenant of Works because he bore the same Punishment for kind that was threatned in that Covenant 4ly We see the care that Christ has to remove the fear of Death from us Heb. 2.15 5ly We may be assured that a living Christ will save us since he dyed to reconcile us to God Rom. 5.10 6ly We may expect the total Crucifixion of the Body of Sin and Death by the diligent use of the Means of Mortification since he dyed to procure the same Rom. 6.6 7ly We see the Fathers good Will to conferr the Covenant-Good on us since he exposed his Son to Death to make way for the same From his Resurrection inferr since it was the first step of his Exaltation after his self denying Obedience Phil. 2. We may see from this the Fathers readiness to reward the self-denying Obedience of his People 2ly We may see a Confirmation of his being the Son of God from it Rom 1.4 3ly We may see the Fathers care to vindicate him from the Calumnies that were laid on him he was reckoned to be a Blasphemer and a false Teacher God raised him from the Dead for a vindication from these Calumnies 4ly We may inferr we have sufficient Ground to expect our Spiritual Life from him Rom. 6.11 5ly We may expect the Resurrection of our Body from him seing his Resurrection was a Pledge of our Resurrection 1 Cor. 15.20 23. 6ly From this we may inferr that we have an good Ground for our Faith of Justification through Christ because he raised him from the Dead to give us assurance of his Absolution as our Soverty 1 Pet. 1 21. From Christs Session at the right Hand inferr 1st That we should set our Hearts on things above where he is Col. 3.1 2ly That we should cast the Anchor of our Souls Hope within the Veil because Christ the Forerunner is there Heb. 6.20 If he be there he'ell fetch us to himself that where he is there we may be John 14.2 3. 3ly From this we have a further confirming Ground for the answer of a quiet and peaceable Conscience notwithstanding of sin 1 Pet. 3 21 2â— 4ly We may expect for our Consolation the Mission of the Spirit of God to us John 16.7 for he goes to Heaven for that end Acts 2.33 5ly We may securely expect that all things will be mannaged for the safety of the Church seing this Session at the right Hand includes in it a Power over all Flesh that he may possess these hâ— has given him with Eternal Life John 17.3 6ly We need not fear any opposition made to our â—alvation seing the frustration of that is included iâ— Christs sitting at the right Hand since the Fatheâ— gave him that Session at his Right Hand as a Pledge of that total Victory over all our Personal Enemieâ— Psal 110.1 From Christs Intercession the People of God mâ— expect that Spiritual Benediction spoken of Numb â— last verses They may expect the Unity the Preservation from the Evils of the World and the seven other things prayed for in the 17 of John Theâ— may expect Grace and Mercy to help in time oâ— need Heb 4. They may expect perfect Salvation Heb. 7.23 They may expect the presenting of therâ— imperfect Prayers to God Rev 8.3 He offers 〈◊〉 the Incense of the Prayers of the Saints The Church may expect his â—ntercession for them whiâ— they are in a Low Condition Zech. 1. This Intercession will be prevalent 1st If 〈◊〉 consider his Sympathy Heb. 4 2ly Consider hâ— is called the High-Priest in the New Testament inaugurate by Oath Heb. 7 it is founded upon Blooâ— Next it is founded upon the Promise made to Chrisâ— and the Promise made to us Likeas it cannot be bâ— prevalent because of the great Affection the Father bears to the Son and if ye consider that Mystical Union that is 'twixt him and us Use of Consolation 1st To such as are at 〈◊〉 distance from God and have not clear views of hiâ— This High-Priest is appearing before God and is a no distance from God 2ly It 's comfortable to suâ— as are jealous that God may forget them but this Intercession secures the contrary because this true High-Priest carries the Names of the true Israelites upon his heart before the Lord for he is the truth of that Levitical Priest that had the Names of the Twelve Tribes of the Israelites writen on his Breastplite 3ly It is comfortable to those that meet with Satans Temptations because he prays for such that their Faith fail them not Luke 22.23 4ly It 's comfortable to such as miss the Spirits Presence John 14.16 Verse 35. Who shall separate us from the Love of Christ shall Tribulation or Distress or Persecution or Famine or Nakedness or Perrill or Sword Verse 36. As it is writen For thy sake we are killed all the day long we are accounted as sheep for the slaughter Verse 37. Nay in all these things we are more than Conquerors through him that loved us HEre the Apostle prevents another Discouragement ariseing from Trouble He had prevented Discouragements ariseing from Sin in the former Verses And now he prevents a Discouragement ariseing from fear that our Trouble may draw us from the Love of Christ The Question here proposed anent it imports a strong denyal that any Trouble will drive us from the Love of Christ And this is clear that through Christs Assistance we are more than Conquerors The Apostle adds a Description of Christ from his Love to hold out that Loâ— is the Principle of Assistance and he wills us to be assured of his love to us by proposeing his own Example to us to imitate Paul was Assured of bâ— love to him as the last Verse in the Chapteâ— sheweth Observe 1st here That the People of God arâ— subject to all the Evils here enumerate And 1â— To Tribulation which is taken for Distempers anâ— Pressures on the Body the Reason of it is 1st Tâ— humble them under these Notes of Respect God pâ— on them as Hezekiah was Isa 38. 2ly To try theâ— Patience Job 2. 3ly To excite Repentance Psaâ— 38. 4ly To set them to Prayer Psal 6. 5ly Tâ— presignifie their Mortality and to make the Worâ— werch to them 6ly That they may have an entire Faith in God 2 Cor. 1.12 And Lastly the God may give them fresh Experiences of his Suppoâ— and Relle Vse Improve all the Distempers of your Bodie for these Ends. Observe 2ly That the Godly are subject to Dâ—stress or Anguish of Mind that is Perplexity ariseing from a doubtfulness about our delivery and the methods of it This is done by God that the Delivery may be seen the more to be of him see Exoâ— 14. 2ly He trystes them with this to try whether their Faith be grown stronger or not with their former Experiences see that same Text. 3ly Thaâ— they may prize their Delivery the more Hezekiâ—