be the first-born amongst many bretheren HEre the Apostle proves That the Called according to purpose Their Afflictions must tend to their Spiritual Good because they are predestinate to be conformed to the Image of the Son of God And the medium he makes use of to prove it is that the foreknown are predestinate to be conformed to the Image of God and he takes it for granted that all the Called according to purpose are foreknown By a conformity with Christs Image is not here understood an Conformity with him in his Suffering Lot else the Argument would not infer what the Apostle intends to prove viz. That the Afflictions of the called ones might tend to their spiritual Good for many might be predestinate to be in a suffering Lot which Lot might prove not very edifying to them 2ly The Illustration subjoined viz. That he might be the first-born amongst many Bretheren signifies that by conformity with Christs Image is not meaned Suffering but a shareing in his priviledges significative of favour 3lâ— It must not be a conformity to his Suffering Lot here meant because as the Apostle expresses it in the bulk v 29. That the effect of Predestination is a conformity to Christs Image so more plainly and particularly he sets out wherein that conformity doth consist v. 30. viz. By giving us the effects of Predestination which are Calling Justification and Glory By Foreknowledge here is not meaned a Foreknowledge of our Faith or good Works or of our concurrence with the External Call The reason is because Faith is the effect of Predestination v. 30. Therefore it cannot be the object of Foreknowledge because Foreknowledge is before Predestination and Faith is the effect of Predestination Acts 13.48 neither can it be meant of the Forknowledge of good Works because these are the effects of Predestination Likeways Eph. 2.10 Neither can it be meant of the Foreknowledge of our concurrence with the External Call because our Effectual Calling depends not upon that concurrence but upon Gods purpose and Grace that was given to us in Christ Jesus 2 Tim. 1.9 By this Foreknowledge therefore is meant the Love of God towards such whom he predestinates to be saved through Christ because Knowledge in the Hebrew Language is taken for Affection Psal 1 â—lâ— Rom. 11.2 1 Pet. 1.2 We may observe here that all the Called of God are foreknown of him that is they are the Objects oâ— his Eternal Love and this tells us that their Callinâ— comes from free Love and not from merite 2lâ— It bids us conclude from our Calling that we are thâ— Objects of Eternal Love 3ly It says that if Goâ— Loved us from Eternity he will Love us to Eternity 4ly It says that since God Loved us from Eternity we should Love him in time Next Observe that the Called are predestinate tâ— be conformed to the Image of his Son and this telâ— us that Electing Love was towards Gods Elect before they were considered as in Christ nay the giâ—ing of them to Christ does say by the decree of Predestination which as to our uptaking is revealed in tâ— Scripture to be posterior to this Love that the peopâ— of God were his by Electing Love before they wâ— given to Christ to save Jo. 17.6 And we see thâ— were designed to be conformed to the Image 〈◊〉 Christ after they were foreknown And therefoâ— that Arminian Tenet is false that God can have Elective Love towards none but such as he does foâ— see to be Believers And this says next that if Gâ— Love his people with an Love of Benevolence befoâ— he consider them as in Christ by Faith he will câ—tainly Love such with an Love of complacency as aâ— actually in him by Believing Observe 3ly That God designs a Fraternity betwixt Believers and Christ That is that there shouâ— be a Communion of Natures betwixt us and him he hath the same human Nature with the Children Heb. 2.14 Likeas they partake of his Spirit Rom. â—â— And this is appointed of God 1 That there migâ— be an Imputation of his Obedience and Sufferings tâ— us because we are sib to him 2ly That we might claim with confidence the effects of his merite And 3ly That he might sympathisingly interceed for us And 4ly That we might with boldness employ him in all his Offices as one we are so nearly related to And 5ly That there might be access to conform us to his Image As the Text says that is to share with him in his priviledges here and his Glory hereafter And first we share with him in his Natural Sonship by our Adoption Gal. 4.5 2ly We share with him in his Justification he was justified by his Resurrection as our Soverty 1 Tim. 3 last And we are justified through him Phil. 3.9 He received the Spirit from the Father as Spirit of Life and we receive that Spirit from him Jo· 14.19 And 6.57 He raised himself from the Grave by his own Power we are to be raised by his Power Rom. 8.11 Jo. 528. He went into Heaven and acquired an nearness to his Father by his own Blood we acquire an access to Heaven by the same Blood Heb. 10.19.20 He allows us a share of his Glory Jo. 17.24 This speaks out the Fathers Love that advances us to partake of thir priviledges with Christ and it exhorts us to be content with his Lot in this World and to imitate his Virtues Observe That Christ hath the preheminence in respect of priviledges over all his Bretheren He is the Natural Son we are the Adopted Children he received the Spirit above measure we by measure the Fountain and fulness of Life is in him we have but a share of it he was justified by his own Righteousness and Obedience we by his he got access to the Fathers Glorious presence by vertue of his own Blood we by vertue of the same Heb 10.19 He rose by the Power of his own Spirit we are raised by vertue of his Power As to his personal Glory it is greater nor ours because he sits on the right hand of the Throne of Majesty This tells us we owe him great Honour Homage Love Esteem and Dependance Observe That Christ possest with thir priviledges evidences himself to be Gods first born and Heir what priviledges I have named do testify that he is the Son of God so that after Christs Exaltation to deny hiâ— Divinity is an inexcusable Fault and it is an inexcusable Infidelity in the Saints to deny their Adoption while they feel in themselves an Communication of the Spirit of Life from Christ And as thir Priviledges testify that he is the Natural Son of God so they testify that he is the Heir of all things he is called here the First-born The Father Loves the Son and giveth all things into his hand and this speaks our right to these Priviledges to be very firm seing we have a right to them by his Testament ratified by his Blood and Death Verse 30. Moreover whom he
Law of God with it's sanction and Threatning For as it is a perfect Rule of Righteousness it discovers sin As the Apostle says by the Law is the knowledge of sin and by reason of the Threatning subjoined to the Law it brings the sinner under a lyableness to Death and upon thir Accounts it is concluded by thir Divines who ascribe this sence to the Text That the Law of God gets this Name of the Law of â—in and Death But yet when we consider the Text more narrowly we think it has an other meaning For it is very clear from the preceeding Chapter That by the Law of sin the Apostle means Corruption and we do not find the Apostle in other places of Scripture giving that name of the Law of sin and death to the Law of God And therefore by the Law of the spirit of life is meant the powerful influence of the spirit of life upon Believers which frees Paul from Corruption these 3. ways 1st By dwelling in Pauls heart he makes up a spiritual Union betwixt Christ and him and so frees him from the guilt of Corruption because by the spirit making up that Union he winns to a justified state 1 Cor 6.11 2ly He frees Paul from his Corruption because by his power he breaks the dominion of sin And 3ly By his presence and efficacious working he will in his own time abolish the remainders of Corruption out of Paul's heart The Cohesion of this Verse with the former seems to be the Apostles proving the latter part of the Verse thus That those that are in Christ must walk after the Spirit and not after the Flesh because the Spirit of Life breaks the Dominion of Sin in them as it did in Paul Or 2ly This Second Verse may be added to illustrate the first part of the first Verse viz. That there is no condemnation to the man who is in Christ and it may be set down to prevent an Objection against that Truth that the man that is in Christ is free of condemnation For it may be said that the man that is in Christ hath the Law of Sin and Death and since he hath the remainders of Corruption in him how can he be free from Condemnation It is Answered That the Spirit of Life frees the Believer from the Law of Sin and Death because by uniting a man to Christ it frees him from the Guilt of Corruption and by the Spirits presence as a Spirit of Life in Godâ—s own time he will be freed from the remainders of Corruption From what has been said we may soon see That our discerning of the remainders of Corruption in us inevitably brings us under many fears of Condemnation The fight of Indwelling Sin more forcibly puts us under a fear of Condemnation than the feeling of all our numerous Miseries can do and therefore it were fit for a Believer to strengthen his hope of the total abolition of Sin in him and this may be done 1st By considering our Union with Christ and Christ's Exaltation to Glory which necessarly says that all the Members must have a sinless conformity with the Head 2ly This Hope may be strengthned by considering that the guilt of our Corruption is already pardoned in our Justification for the 1st Verse says There is no condemnation to the man that is actually in Christ And 3ly This Hope may be strengthned in this that the breaking of the Dominion of Corruption in us by the Spirit of Life is a Pledge given us of God to assure us of its total abolition Observe 2ly That Paul was a man deeply exercised with the sense of remaining Corruption in him as appears by the last part of the former Chapter and now he wins to a great deal of freedom to apply Gospel-Priviledges and this tells you that the freedom of the Actings of Faith is very consistent with the sense of Indwelling Sin Observe 3ly Paul used many Means for Mortification he watched he prayed he kept himself out of the way of Temptation yet he ascribed not his freedom from Corruption to the use of these Means but to the Principal Author of his freedom viz. The Spirit of Life who did bless these Means for that end Take notice of that Name that 's given to the Influencing Spirit that liberats Paul from the Law of Sin and Death it is called The Law of the Spirit of Life Because that as a Law hath a Moral Efficacy to draw those that live under it into Obedience So the gracious Spirit of God where he has an indwelling hath an strong Efficacy to bring the Person in whom he dwells to follow his Conduct And this leads us into an 4. Observation anent the mighty Working of the Spirit and his Grace in the Hearts of Believers and this mighty Power of the Spirit and his Grace evidences it self in these few things following amongst many moe As 1st In the actings of Faith under many Tryals which must argue a great Power that makes a man believe notwithstanding of great and manifold Guiltinesses and of long Continuance notwithstanding of Corruptions notwithstanding of violent Assaults from Satan yea notwithstanding of Desertions Chastisements and Death And therefore it is said Eph. 1.19 That there is an exceeding greatness of Power that works in Believers 2ly The Power of Grace kythes in that it can make a man forgoe those Sins his natural Complexion enclines him to whereunto he has been much accustomed and which have brought him great worldy Advantage 2ly Graces Power appears in that it makes a man forsake his own Righteousness and betake himself to Christs which deed will be very much opposed by Pride and Self-love 4ly It s Power appears in this in thaâ— it can make Christians with Paul not to look tâ— things seen that is to depise the allurements of the World which have a sensible certainty and are very grateful to our external Senses 5ly It evidences it self in making People patient under manifold sore continuing and extream Miseries even such oâ— whom is legible God's Quarrel with us for our Sins the Exercise of Patience under such must be an Effect of great Power See Cor. 1.10 11. And that because Patience will be opposed by our natural Pride Self-love and Unbelief Use of Information To let you see to whom you may ascribe the great Works of the mortified Believer even to the mighty efficacious Worker the Spirit of Life that is in Christ Jesus Use of Encouragement to the despondent Believer who â—s feared when he considers the Greatness and Spirituality of his Work he thinks that Work is so far above him he will not get it accomplished But the Answer is His Encouragement should spring from his looking to the mighty Power of that indwelling Spirit in him and albeit he may find himsâ—lf very weak to manadge his Spiritual Work if he compare the greatness of his Work with the strength of that measure of inherent Grace he has for the time yet he
meant of the Righteousness of God that is the Punishment due to sin by vertue of Gods justice for it is all one Punishment that is due by vertue of divine justice or by Vertue of the Threatning Law Now this Punishment due by Law is said to be fulfilled in us by Gods Punishing sin in Christ For though God did dispense so far with the severe Threatning of the Law as that he would not inflict that severe Punishment on the Transgressor himself yet these severe Punishments for kind that were Threatned by the Law against Transgressors God in Punishing Christ he inflicted these upon him and therefore Heb. 2.14 It is said that he behooved to become man that he might bear Death the particular Punishment threatned against the sin of man by the Law And therefore the Scripture asserts that Christ bore no other Curse but the Curse of the Law for the Law threatning was the Rule by which Justice did proceed in inflicting punishment on the Mediator And therefore it is said Gal. 4 4 He was made under the Law Now for the necessity of this Method that God has fallen upon to justifie the Sinner in a way consistent with Law The Words express it thus Because the Law as a Covenant could not justifie the sinner it being weak and insufficient to do it by reason of the corrupt state of Man and this is clear First because neither the Natural Law delivered to Adam nor the Moral Law delivered on Mount Sinai could justifie the sinner because both these Laws though the same as to the matter did require that the Acts of Obedience should First Be Perfect 2ly Constant If the Creature were to obtain Justification thereby Now the Acts of Obedience of the sinner cannot by reason of Corruption be perfect without Defects because they cannot flow from the love of God in the heart Love being imperfect where any Corruption remains 2ly Neither can Obedience be constant where Corruption remains And if it be said that the disobedient sinner may be justified by Law by bearing the punishment threatned by it It is Answered frail Nature is not able to bear the extremity of Punishment threatned by the Law neither is it able of it self to overcome Death which is the particular Punishment threatned by it against sin Likeas corrupt mâ—n cannot bear the extream Punishment due to sin sinlesly for the extremity of Misery irrirates their Corruption to murmure and repine against God under their sufferings Vse 1st To diswade Folks from seeking Justification by the Law for if we do this we say Christ dyed in vain Gal. 2. and last And 2ly Our doing of this makes Christ to become of no effect to us Gal. 5 3 4. It keeps us from submitting to the Righteousness of God and approving of his device Rom. 10.3 It makes the motions of sin which are by the Law bring forth Fruits unto Death and it marrs our bringing forth Fruit unto God by vertue of our Marriage with Christ Rom. 7.4 It makes all our external Obedience in order to this end useless for our good Paul reckoned all his Obedience while he was in a Legal state loss and dung Phil. 3.8 And it brings us under a spirit of Bondage Gal. 4. and last But if it be said shall the Believer cast at the Law It is Answered he should live under it as a Rule of Life but not as a Covenant If it be said For what then should he obey the Law if not to be justified by his Obedience Answer he should do it 1st To please God Col. 1.10 2ly To Glorifie their Heavenly Father John 15.8 3ly Because it is the Way to promote Holiness Rom. 6.19 and the Way to the enjoyment of Salvation It is the notifieing Evidence that they have right to Life Rev. 22.14 For though Obedience to the Law cannot justifie us from the charge of being in part Transgressors of the Law yet it may justifie us from the Charge of Hypocrisie Obedience may justifie us as to the reality of our Faith and we may obey in order to that end that by it we may know we have true Faith 1 John 2.3 But it is only the Righteousness of Christ that justifies our Person in a Legal Way Likeas we may obey that by our Obedience we may attain to further manifestations of the love of God John 14.21 Likeways we may obey to edifie our Neighbours 2. Use of Reproof to the Unconverted that seek to be justified by the Law and such are they who do expect that they shall be free of wrath and merite Heaven either for their Morality or external Righteousness as the Scribes and Phaâ—isees did Or 2ly Such as are formal Hypocrites that lean to their external Acts of Worship see Isay 58.23 Or 3ly Such as are superstitious leaning to their Arbitrary Devotions Or 4ly Such as these who continue in their Prophanity and yet lean to Acts of Charity Or 5ly Such as lean to their Legal Sorrow Or 6ly Such as lean to the Exercise of their Gifts for promoting of the Gospel Matth. 7.22 Or 7ly Such as lean to their Zeal to promote a Good Work contrary to Nehemiah's Practice Nehem. 13.22 2ly This reproves the Godly who degenerate into a Legal Frame and this they do when they Found their Expectation of Heaven their Immunity from wrath the acceptation of their Persons Prayers and Services upon any Performance of their own when they think because of their Charity their Repentance their Devotion and exact walking God is obliged to them to free them from Hell and give them Heaven It is true Gods free Promise to Believers in Christ makes these things the Rewards of Grace to the Obedience of his own but that is not done for the Intrinsick Worth of the Acts of our Obedience Rom. 8.18 because the Reward is counted of Grace and not of Debt Rom 4. and their greater alse well as their lesser Rewards are given on the account of their Adoption and not as an Hyre for their Work Col. 3.24 Now we come to speak to the Method it self And 1. To the Preparation for this Method God sending his own Son in the likeness of sinful Flesh and for sin Where Observe that the Person made use of for the Justification of the sinner is Gods own Son or his only begotten Son John 1.18 It was convenient it should be so First That we might be more certain of the Revelation of the Gospel made by him John 1.18 2ly The World was made by him John 1.2 Heb. 1.2 And therefore it is fit the world should be restored by him to its primitive Beauty which it lost by the Son of man 3ly The Elect behooved to be sanctified and the sanctifieing Spirit is the Spirit of his Son 4ly God intended to Adopt his Elect and Adoption must be founded on our Union with the only Begotten Son of God Gal. 4.5 5ly This contributes to the Expiatory Vertue of his Sacrifice and the prevalency of his
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
them for though they be free of the sting of Death which is the Venome of the Curse of the Law in it yet they are not altogether free of the fears of the sting of Death 2ly The Godly tho they be free of the reigning Power of Lust yet they are not free of the solicitations of it Paul complains of this Rom. 7. 3ly Tho' the Godly be not Children of the Kingdom of Darkness and Slaves to Satan yet here-away they are subject to many vexing Temptations from him and therefore this present condition should make us more willing and desireous to dye that we may be freed from this state of Bondage And 2ly It lets us see that considering Christians that have a view of this Bondage cannot send without Faith Observe 2ly That the Children of God shall certainly get this glorious Liberty because here it is taken for granted and fully and clearly promised in the Word and therefore we should al 's firmly believe it There are three things that Christians should firmly believe as to this Liberty As 1st A total freedom from the indwelling Presence of sin 2ly A total freedom from Satans Temptations 3ly A total freedom from Death I shall give the Scripture Grounds that the Christian hath allowed to him for founding his Faith and Hope of all these three upon For the First Grounds to found the Faith of a Christian to make him believe and expect the total removal of sin are these 1st Christ designed its total removeal by his Death we cannot think that he can be frustrate of his Design see Eph. 5.25 26. 2ly His Death did merite the crucifixion and killing of the Old Man Rom. 6.6 3ly His Resurrection is a Pledge thereof see Rom. 8.11 For the Spirit that raised Christ from the dead did it to assure him and the Believing World that he could and would raise up all his Members perfectly from a Death in Sin 4ly The Spirits Presence begining this Work says he will perfect it because his great Design when he enters into the Child of God's Heart is not to make a partial but a total conformity between him and Christ 5ly The Priviledge of Justification says it must be for if all our guilt be pardoned and our Remission be compleat according to the Promise of the new Covenant Ezek. 18 and Ezek. 33. Where it is said that all Iniquity shall be forgiven and none shall be mentioned Then Corruption must be removed for a loving God and a loving Mediator will remove such an hurtful Evil from Believers since the state of Justification tells it may he done without reflection on his Justice A 6th Ground of Faith for the removal of sin is this that Baptism is the External Seal confirming the Promise for its total removal and therefore it s said we are buried as to our old Man with Christ by our Baptisme Rom. 6.4 For the Second piece of the Christians Liberty Viz. A freedom from Satans Temptations the Grounds to found our Faith of that upon Are 1st The Promise made to Eva that the Seed of the Woman should trample down the Head of the Serpent from which Paul infers Rom. 16. That God would tread Satan under their feet shortly A 2d Ground is Christ by his Death hath taken away Satans Plea against us Heb. 2.14 15 For all his â—lea was that we were Enemies to God and therefore it were but just that we should be given up to him to delude and vex us But now Christ by his Death hath destroyed him that is he hath enervate the strength of his Plea by reconcileing us to God and therefore he is said Col. 2.15 to spoil Principalities and Powers and to triumph over them on the Cross by setting at liberty their Captives A 3d Ground is Christs Personal Victory over Satans Temptations and Persecutions which Victory he attained in our Nature by making use of the Sword of the Spirit which is the Word of God and exercising the Graces of the Spirit and by wrestling in Prayer with the Father see Mat. 4. and Mat. 26.41 He overcame by Faith Love Patience Meekness Submission and Zeal and this Victory was given to him to be a Pledge to him and his Spiritual Seed that are incorporate in him of their total Freedom from his seduceing and vexing Temptations A 4th Ground is the strength of Christs Spirit that is stronger in Believers than the Devil that is in the World For the Third piece of the Liberty of the Christian it stands in his delivery from death and there are these following Grounds upon which the Christian may build the Faith of his Delivery from it First Ground is Gods Covenant-relation to him it was from this Relation that God had to Abraham that Christ inferred the necessity of the Resurrection Math. 22. 2d Ground is the Believers Union with Christ that necessarly draws with it a conformity of the Members with the Head in respect of Immortality these that sleep in Jesus God will bring with him 1 Thess 4.4 A 3d. Ground is thâ— the Believers Body is a consecrate Temple to the Holy Ghost and therefore it cannot be always subject to Corruption A 4th Ground is Christ haâ— power to raise the Body Phil. 3 last A 5th Grouâ— is He hath undertaken to the Father to do it he says he will raise them up at the last Day John 6 4â— A 6th Ground is Christs Death which gives assurance of Immortality 1st Because it is a full saâ—faction for sin and it is unpardoned sin that caâ— keep folk eternally under Deaths Power It wâ— by means of his Death for the Redemption of Transgressions that those that are Called receive thâ— Promise of the Eternal Inheritance see Heb. 9.15 Besides God the Father gives an Promise of Eternâ— Life in the Covenant and Christs Death is a Ratification of that Covenant he that spared not his own Soâ— will he not with him freely give us all things Roâ— 8.32 Likeways Christ gives us Eternal Life in hâ— Testament and his death is an Evidence of the unalterableness of his Purpose to Confer it 6ly Thâ— Resurrection is a Ground of Faith for it because 〈◊〉 is the absolution of our Soverty Rom. 4 last and 〈◊〉 Pledge of our Resurrection Christ is the first Fruitâ— of them that sleep 1 Cor. 15. A 7th Ground is his Ascension into Heaven if he had not obtained Eternal Redemption by his Blood and Suffering which includes immortality Justice had given him no access to Heaven he could not have entered into that holy Place by his own Blood except he had obtained immortality for us by that Blood which he as Soverty undertook to do see Heb. 9 12. The 8th Ground is his Session at the Fathers Right Hand which is given him as a Pledge of his Victory over all his Peoples Enemies whereof Death is one Psal 110.1 The 9th Ground is Christ's Intercession for Salvation to his People to the uttermost which includes in it the
foreknowledge of them Jo. 18.4 4ly Enemies being limited that they could not do all they would Jo. 19 36. And Christ himself acknowledges this Jo. 18.11 And this was the reason why Christ betook himself to Prayer under the Cross Use 1st Iâ— the Father was the main deliverer of him up to Death see here the great intended end of Christs Suffering was satisfaction to his Justice It was the Fathers Justice did pursue him And that consideration is comfortable to us and significative of the Fathers Love that Justice did forbear to punish us and did insist in the pursuit of him 2ly We see that Justice may inflict punishment by Instruments for Guilt whether imputed or following upon personal Transgression it was Justice delivered him up to Death tho it was Men that were the instruments in inflicting of it And this tells us that under all our Sufferings from Men we should mainly look to God for he hath the cheif Hand 3ly Since the Father delivered him to Death out of Love to us for our Salvation there is no cause to stumble at this Providence or strengthen Atheism thereby If Gods designs in this Providence and his Hand be overlooked it seems a strange thing for such a person to be given up to the will of Men but if the reason of this Providence be throughly considered there needs none stumble at it 4ly if Christs Sufferings were ordered by the Fathers Providence then all the Sufferings of his People must be ordered by the same providence 5ly We see in this Providence Gods Hand Christs Hand and the Hand of the Wicked Instruments God was Just because he was imputatively Guilty Christ kythed his Affection in submitting to all that was inflicted on him tho' he did not actively take away his own Life but the Instruments were Wicked because they did it to satisfy their Malice Now if ye would consider the Apostles reasoning hence To confirm the People of God in his Love it is very strong 1st Considering who he was he was his own Son 2ly To what be was delivered it was up to Death And 3ly If you consider for whom for Us Worthless Sinful Creatures All that makes it a High expression of Love Use 1st To reprove those amongst Believers that doubts of his Love For 1st There are some that doubt of it because he crosses them but they would look to his defending them against the Snare of the Cross and for his supplys of Grace under the Cross and how necessary it is for us 2ly Some doubt of his Love because they want Gifts but alas Gods great Gift is Christ to save other Gifts are more significative of Love to others in the Church then that they signifie Gods Love to thy self To press the believing of this Love Consider 1st It makes you Love him 2ly It will make you construct well of his dealing Charity thinketh no Evil. 3ly It will make you very thankful for Mercies For if thou think God Loves thee not thou will be ready to think every thing a snare to thee and so will not be so thankful for it 4ly If thou believe his Love thou will not be feared for the Aspect of an coming Cross Psal 56 4. Use 2d Of Exhortation Love the Father of our Lord Jesus and express your Love 1st By Obedience 2ly By loving his spiritual presence in his Ordinances see Psal 27.4 His Presence was Davids One Thing 3ly By Loving them that are his Psal 16. My Goodness extends not to thee but to the Saints 4ly Let your heart be warmed with Love to God under the Rod Heb. 12.9 5ly Grieve For others and your own offending him 6ly Have nothing but what you can give it him and bestow it for his use Your Health Time Gifts Friendship in the World Riches study how all these may be employed for him and his Glory 7ly Lâ— Love make you willing to part tho' it were with your Life to Glorify him seing Christ parted with his for your Salvation Use 3d. â—eing the Father his Love hath made oâ— Salvation so easy Then work it out with fear and trembling He doth not require a conformity to the Law of thee that thou may be saved that he hath got of Christ when he did not spare him all the Coâ—formity he requires is in order to Thankfulness and by vertue of Christs strength Verse 33. Who shall lay any thing to the charge of Gods Elect It is God that justifies HAving spoken elsewhere to the Nature of Justification that it does not stand in the infusiâ— of Gracious qualities in the Soul or in a persoâ— conformity to the Law In regard of our Actions But it stands in an Absolution from the charge of the Law for want of an Conformity to its preceptive and comminatory parts 2ly As also having spokeâ— to the compleatness of Justification as it is an Absolution from any possible charge or clame that câ— be given in against us And 3ly To the sureness anâ— firmness of it Here the Apostle triumphs by Faith as judging it so firm As it cannot be quarrelled by any 〈◊〉 any time upon just Grounds But the Text supposes there will be Challenges of our Justification and these are the censuring World the misinforme Conscience and the Tempting Devill And finâ— our Justification is firm in it self and objectively certain it were fit we had an subjective certainty of it that we may the more easily defend our selves against these Challengers And for this effect first we would be truely convinced of sin Psal 32.1 1 Jo. 1.7 People that are either stupid in their Conscience or Extenuaters of their Faults rarely win to the assurance of their Justification 2ly We would not found this Assurance of ours upon a good lively frame or upon some eminent assistance to do a particular Duty or upon some singular returns of Prayer or upon some signal external favourable Providence but we would lay the stress of it upon this that by Faith we appropriate to our selves the general grant of pardon recorded in the Gospel 1 Tim. 1.15 3ly We would Labour to be of an Evangelical Spirit and not of an Legal Phil. 3.10 4ly We should study sincerity Heb. 10.22 The true Heart there is joined with an Heart sprinkled from an Evil Conscience And 5ly Make it your work to walk after the Spirit Rom. 8.1 The Apostle adds two Grounds upon which he founds the sureness of our Justification One is taken from its Author it is God that justifies the other is taken from the subjects of this priviledge the Elect. For the first Gods being the Author of Justification that contributes to its firmness And first consider his Relation that he stands in towards the justified he is their Ruler by Laws and their supreme Judge 2ly Consider the hand he has to their particular Justification 1st His Infinite Wisdom found out the Method of it 2 Cor. 5.17 2ly Christs Resurrection-says he approved it 3ly Iâ— the word of the Gospel he