without Efficacy reflect 〈◊〉 Gods sincerity in the external call for the external call only holds out what is Duty and what mâ— be a sufficient encouragement for the doing of thâ— Duty but it does not signifie any thing of Gods 〈◊〉 terminate Purpose to bring about Events Neithâ— are these only that are externally called excusabâ— for their disobedience upon the account of their waâ— of the internal Call for they are willingly disobedient and they have sufficient discovery of Duâ— with sufficient encouragement to perform it Use 1st This lets us see the Soveraignty oâ— God in dispensing this internal Call to some and denying it to others this is handled by the Apostle Rom. 9. Use 2d Of Exhortation to exhort the internally called to thankfulness seing it is a special Mercy not granted to all within the Visible Church Observe next that this internal Call is of Grace 〈◊〉 and not of Works see 2 Tim. 1.8 This is clear 〈◊〉 ye consider who they are the Called The Poor 1 Cor. 1.27 The Foolish Matth. 11.25 The Prophane passing by the Civil 2 Cor. 6.10 The dead in Trespasses and Sins Eph. 2.1 The Gentiles passing by many of the Jews besides Gods calling the wicked Nation of the Jews to a Visible Church-state passing by other Nations that were more Civilized then they was à representation of the freedom of this Internal Call see Deut. 9.4 Now there were some Nations better then the Jews for when God sent Ezekiel to them he said if he had sent them to other Nations he had not found them so Rebellious as the house of Judah and Christ said that tho the Jews were Impenitent under his Doctrine and Miracles yet if they of Tyre and Sidon had heard and seen them they would not a been so Next This Internal Call is free Because the Soul is passive in Vocation Phil. 3.12 2ly It is free because it is not merited by Works for all the good Works that a man can do flows from the Power of Grace 1 Cor. 15.10 Now we want Grace before we be internally Called and we are in the flesh also before we be internally Called Now these that are in the flesh cannot please God and therefore cannot merite this internal Call Again neither can it be said that the receiving of this internal Call doth merite because Gods Working in us to Will is of good Pleasure also well as his working in us to do Phil. 2.12 Use 1st The internally Called should be humble 2ly They should be confident of their perseverance seing Grace began their Salvation it can also carry it on 3ly Seing ye get this Grace freely of God use it for him Use 2d To encourage these who find their Grace under decay to use means for its recovery and expect it seing it was given freely Use 3d. Of Instruction to let us see that Glory is of Grace seeing our first Calling to it is free Use 4th It encourages Ministers to go on with the external Call because God may confer the internal Call upon the worst seing it is free and the worst of sinners may use the means for their conversion to God seing God can confer this internal Call upon the worst of them freely Observe 3ly This Call is effectual seing it is the accomplishment of a standing purpose see Rom. 9.11 Jo. 6 44.45 Cant. 1.3 4. The promise of thâ— Spirit Ezek. 36. â—6 Doth not only say that God wil enable us to walk in his Statutes but that we shall actually walk in them beside not only a Power to believe but Actual Believing is Gods Gift Phil. 1. last And actual Repentance is the certain effect of converting Grace Jer. 31 18. Likeas this Grace conferred by this Internal Call cures the resistence to it self because by it the stony heart is taken out of our flesh and we get an heart of flesh Neither can it be said that our concurrence into this Internal Calâ— makes it effectual because then Gods working in us to do were not so much of his good pleasure as his working in us to will contrair to Phil. 2.2 And our Calling which is said to be of Grace and not of Works might be said to be of this Work Viz. A Concurrence with the internal Call which cannot be consistent with this which is said in the 2 Tim 1.9 Viz. That our Calling is not of Works bâ— of Grace Besides to say that the effectualness of this Grace depended on our concurrence it were also much as to say that it were in our power to make Christs Death fruitless and to render void the Promise of the Father to the Son in the Covenant of Redemption Viz. That he should see his seed and the pleasure of the Lord should prosper in his hand Isai 53.10 Neither doth the effectualness of this Call take away the natural freedom of the Will for that Natural freedom consists in a spontaneous willing acting from choice Neither doth the Doctrine of the effectualness of Grace speak any thing against the approvableness of the Saints obedience to Gods Call for it may flow from determinating Grace and yet be approvable for the obedience of Angels and confirm'd Saints in Heaven is approven of God Use 1st This lets us see the difference betwixt Gods working on Mens Spirits and Satans working on them Satan can only perswade but God can determine 2ly we may see the great power of God in the power of converting Grace It is compared to the Power that raised Christ from the Dead Eph. 1.18 3ly It says we need not despair of the Conversion of the worst 4ly It says that the Converted may believe that they shall persevere notwithstanding of the opposition made to their perseverance because that same powerful Grace that converted them at first can make them persevere Next When it is said they are called according to purpose it speaks this Call to be a persevering Call for this purpose is irrevocable Rom. 11.29 Observe next That those that are called according to purpose their Calling is a sure pledge that God will make all their Afflictions tend to their spiritual good and that because their Calling is linked with their Glory as being the first prime effect of their predestination v 30. Use of this is That if we would be sure that ouâ— Afflictions would advance our spiritual Good we would try our Calling And first try it by our Saving Knowledge 2 Pet. 1.58 2ly Try it by ouâ— attainment to Holyness 1 Thess 4.7 3ly Try it by your Communion with Christ 1 Cor. 1.9 4ly Try it by your esteem of the mystery of the Cross 1 Cor. 1.23 5ly Try it by the deep impressions of the Gospel Truths on your Heart Rom. 6.17 6ly Try it by your esteem of the Calling Word If ye desire the sincere milk of the word that ye may grow thereby 1 Pet. 2.2 Verse 29 For whom he did foreknow he also did predestinate to be conform'd to the image of his Son that he might
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
Observation That God is not reconciled to those that are unrenewed is clear Because none can be reconciled to God but those that have an interest in Christ and we can have no interest in Christ without the Presence of his Spirit and that Presence is always a renewing Presence For the Apostle in the 4. of the Thess proves That we are called to Holiness because he has given us of his holy Spirit vers 7 8. 2ly Christs Errand is to save his People from their Sins Mat. 1.21 And therefore those that Christ reconciles to God he must renew seing his Salvation includes in it aswell the abolition of the Power of Sin by renovation as the removal of the guilt of it by reconciliation neither is it consistent with Christs Hâ—nour to make him the minister of Sin to say thâ— his errand into the World was to suffer and therâ— by to procure a liberty to Rebels to continue in the Rebellion against God and yet be free of Punisâ—ment 3ly To say that People can be reconcile to God and yet unrenewed is to say that Christ cannot by Water as well as by Blood It is to deâ— a great part of the vertue of the Redeemer 4 To assert this that People may be reconciled to Gâ— and yet unrenewed is to say that God misses tâ— designed End that he hath before him in reconciâ—ing them to himself As 1. To free them of tâ— Bondage of Satan Justice is satisfied for them thâ— they may be renewed and that Satan may have 〈◊〉 plea against them to detain them under his Tyrrany 2. He designs to bring them to himself have access to him to be consecrate Temples him Eph. 2.21 He designs to have their way pleâ—sing to him Psal 37.23 He designs to make â—irself lovely to them and to make them take Deligâ— in him Rom. 5.10 11. And he designs by Recoâ—ciliation to present them holy and blameless in 〈◊〉 sight Col. 1.20 21. Now none of these Ends thâ— God intends to bring about by reconciling his Peâ—ple to himself can be attained without Renovatioâ— Vse 1st To Instruct the unrenewed anent the great misery God is their stated Enemy and â— their Blessings are Snares their Crosses are Curse and Pledges of their Eternal Ruine they have â— access to God in their miâ—ery and as afterward â— will see from the Text all their Services are rejectâ— of him as Refuse Use 2. To reprove the unrenewed Who will believe that God is reconciled to them notwithstanding of their unrenewed state and there are many sorts of such Persons As 1st The Moralists 2ly The Formalists Luke 18.11 and 12. 3ly The Partial Reformer Mark 10.21 4ly The Temporary Believer see Heb. 6. and the Parable of the Sower 5ly Such as lean to their wide Profession and their Name amongst the Godly Math. 25.3 Use 3. Is of Exhortation To Exhort these that are unrenewed to do their best for the change of their State Seing certainly God is their Enemy while they remain such And for this Effect they would Pray to be delivered from the Bond of Iniquity this is Peters advice to Simon Magus Acts 8.2 Direction for change of their state is Jam. 1.21 Receive with meekness the engrafted word which is able to save your Soul 3. Direction is Be convinced that ye are unrenewed and of the evil and danger of that condition 4th Use Is an Use of Tryal Since there is such danger in being in an unrenewed state try it by this mark if ye allow your selves in an continued Rebellion against the divine Law ye are certainly unrenewed Use 5th Is of Consolation and Exhortation to the truely Godly and renewed They are called to apply the priviledge of Reconciliation to themselves because the Text supposes that all those that are in the Spirit pleases God When it asserts that all those that are in the flesh cannot please him For the Text divides all Professors into these two sorts viz. These that are in the flesh and those that aâ— in the Spirit denying the priviledge of Non-coâ—demnation to the first and allowing it to the seconâ— And indeed it is not Gods will that renewed foâ— should forbear applying Reconciliation to themselvâ— for this confident Application would make way foâ— confident walk and converse with God and confide access to him in Prayer It would support us undâ— the Worlds Emnity and defend us against tâ— Worlds Allurements and encourage us to the stuâ— of Mortification with the greater Cheerfulness As to the second Observation That unrenewed Peâ—sons their Actions are not accepted of God is cleâ— 1st Because their Persons are not acceptable throuâ— Christ 2ly Because they have not the Image God neither are they Objects of his Complacenâ— he hates the Workers of Iniquity Psal 5.5.5 The Action it self is wholly Flesh and corrupt bâ—cause flowing from himself without the assistance the Spirit and directed to his own self ends allenaly Use To reprove the unrenewed who belieâ— the acceptance of their Devotion and are sometimâ— angry with God when they find it otherways 1st 58.3 2ly They believe the acceptance of thâ— Charity 3ly Their suffering for their Professioâ— 4ly They believe their acceptance of their Zeal fâ— publick Reformation The cause of this misâ—aâ— is the Ignorance of the Spirituality of Gods Naturâ— and the Spirituality of his Law 2ly Their Ignorance of the great obligations they ly under to Goâ— which makes them think that God is obliged to accept of the meanest peice of service done by there A 3d. Cause is Their overlooking the deceitfulness and wickedness of their Heart 4th Cause is Self-Love whereby they are inclined to overvalue all they do 5th Cause is their few Reflections upon their great and many Sins Use 2. To the Godly To believe the acceptance of their service seing these that are in the Spirit The Text supposes their services to please God this belief is necessary to them to keep up their heart under the Worlds Censures of their good Actions and under the Godlyes Censures of the same and under the want of Temporal Rewards for them and under the Afflictions that may attend them for the tryal of their Constancy therein They would not be discouraged from this belief for the sinful imperfections that attend them see Rev. 2.4 and 5. See Rachabs case in hiding of the Spyes God accepted of the service who tho he does not approve of the Lye yet he approves of the Faith and Affection that was in the service Neither should they be discouraged from their after-faillings The weakness of Moses Parents in exposing the Child to danger in the Ark of Bull-rushes did not hinder God to notice their Faith in the Preservation of the Child three Moneths Neither should they be discouraged from the faith of acceptance because of the difficulties that attend the doing of a good work the opposition the people met with in Building the Temple In the days of Nehemiah should not have marred the faith
of their Acceptance in the doing of it Neither should they be discouraged from the faith of this Acceptance because of the Afflictions that do immediatly attend the doing of Gods Service which was Hezekiahs case in the time of the Invasion of Senacherib Neither should they be discouraged because of the groundless Censures that the Godly pass upon their way This was Mary's case who was Censured by the Disciples in pouring Oyntment upon Christ's Head We would give some Directions to the Godly Whereby they may win the more easily to the faith of this acceptance As 1st What they do they would do it from Faith seing what is not done from faith is Sin Rom. 14.23 They would do their Good Works from the Faith of a Command from the faith of acceptance and the Faith of Remuneration 2d Direction is They would do what they do from Love 1 Cor. 13. and 1. A 3d. Direction is They would do it from Self denyal in respect to God's Glory Abrahams offering up of Isaac was accepted of God because there was much of Self-denyal in it Gen. 22. A 4th Direction is That what they do they would owe it to the Strength of Christ's Spirit because then the Action does not flow from Corruption A 5th Direction is They would reflect upon the Spiritual Rewards that God bestows upon them to testifie the acceptance of their Service such as these 1st The giving them more meanes of Knowledge and encrease of Light as he did to Cornelius Acts 10.6 2ly Greater manifestations of his Love see John 4. and â—3 3ly A greater measure of assistance for doing Duty 1 Tim. 4.14 4ly He gives them fairer opportunities of doing God great Service and in keeping them from the Evil of Temptations Rev. 3.10 5ly In suiteing their Tryals to their strength see Mal. 3.17 And a 6th Reward is their prevailence with God in Prayer see Ezek. 14. where it said that Noah Job and Daniel had much power with God because of their Piety Verse 9 But ye are not in the flesh but in the Spirit If so be that the Spirit of God dwell in you c. HEre the Apostle makes an Application of his Doctrine He applyes an priviledge of Non-condemnation to the Roman's because Charitably he constructs them Renewed But lest they should lean too much to his Charitable Judgement of them he gives them an Mark to try themselves by because they can know themselves better then he can know them And the Mark he gives to evidence the change of their State is The Indwelling presence of the Spirit and lest they should slight this Mark or try by other false Marks he gives them a peremptory certification That if they want the Spirit of Christ they have nothing to do with him From whence we may see That Ministers should not only in the general speak of Gospel-Comforts but in particular make application of them by giving particular marks of these to whom they do belong But withal the Marks they give of Peoples particular Interest in Christ should be very sure and solid such as this was And likeways they should press People by peremptory Certifications to make enquiry whether they have these solid Marks or no left either they neglect to try themselves by these Marks or examine themselves by False marks The Doctrine is That the Indwelling Spirit is the sure mark of the Renovation of our state By the Indwelling of the Spirit is not meant the transient operations of the Spirit as are wrought in Temporary Believers Matth. 13. Heb. 6 Neither is meant the having of these Gifts that are given for the Churches Edification But by it is meant the Gracious and continuing presence of the Spirit produceing these Effects in Believers viz. Illumination Supplication Consolation and Sanctification The Indwelling Spirit produces Illumination By opening the understanding that they may know the Scriptures Luke 25.45 By taking away the Vail that is on the Mind in Reading of the Word He proves an Spirit of Illumination by discovering the Glory of God in the face of Christ Jesus by letting us see that all the perfections of the Divine Nature do manifest themselves clearly in the Mediators Work of Mediation 2 Cor. 4 6. He opens the Eyes of Men and lets them see that the way of Salvation holden out by the Gospel is the most wise and and effectual way of Salvation These that want this Spirit they look on the Gospel as Foolishness 1 Cor. 1.23 and 2.14 He proves a Spirit of Illumination to the Godly by making them love the Truth for the want of which those are destroyed that are spoken of 2 Thess 2. and 10. And this Illumination is attended with the Faith of Truth revealed Therefore Christ's says that every one that is Taught of the Father comes to him Joh. 6. 2ly This Spirit he is a Spirit of Prayer by making us Pray Fervently Submissively and Regularly Rom. 8.26 Believingly 8.15 In the Name of Christ Eph. 2.18 Penitently Zech. 12.10 for all Saints Eph. 6.18 Perseveringly Ibid. and singly out of a pure Heart Next The Indwelling Spirit is the Author of Sanctification First By exciteing Repentance Zech. 12.10 And this is done by manifesting many Evils in the Heart and the Moral Evil of sin 2ly He sanctifies by applying the Word Joh. 17.17 1 Pet. 1.23 By applying the Command to make the Conscience stand in awe by applying the promise to outbid Temptations by applying the Threatnings to restrain them from outbreaking in sin And lastly he proves a Spirit of Consolation by manifesting the great Happiness of Believers both in this Life and that which is to come It is by the Spirit we take up the Reality and Excellency of these Priviledges that are freely given us of God even in this World 1 Cor. 2.12 It is by the Spirits light we understand what is the Hope of our Calling Eph. 1.18 2ly He proves a Comforter because he helps the People of God to apply the Promise for which cause he is called the Spirit of Promise Eph. 1.13 3ly He Comforts as a Witness He Witnesses to our Adoption Rom. 8.15 16. He testifies to the Truth and grouth of our Graces Use 1st For instruction This lets us see why many of the Godly are not Assured of their renewed state It is because through grieving of the Spirit the presence of the indwelling spirit is not so clear to them Use 2d Of Consolation to the Godly that have this Indwelling Spirit They would from this conclude the Renovation of their state But lest they doubt of their Renovation when there is no ground of doubting They would consider First That they may have the Spirit of truth in them tho they may be ignorant of many great Truths as the Apostles were before Christ's Resurrection if they believe Love and Practise what they know 2ly They may have the Spirit of Prayer in them though they have not that withgate and liberty in Praying through a defect 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
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
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