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
them to more and they foolishly dream that a continued Persecution will reach their end 2ly We see that God may permit the Persecution to last a long time for the filling up of the number of his Witnesses And 3ly We may see that the Lords People may ly under an uninterrupted Persecution for a while to force them to Self-denyal and Heavenly mindedness for when Persecution relents they begin to make the World their Home again Next It tells us that Persecutors when they inflict the greatest Miseries upon the Lords People they do it with great Contempt they count them as Sheep for the slaughter Their Power makes them proud 2ly The Saints mean condition in the World makes them contemn them 3ly The Pretences they have for the justness of their Persecution makes them think light of them Use Saints would bear this contempt and would comfort themselves with this that in Gods sight their Blood is precious Observe next That the People of Gods Tryals tempts them to quite their love to Christ it appears because unsound Professors quite their Love under such Dispensations Mat. 24.12 They are strong Temptations to break our Love because it 's usual with us to judge of Christs Love by his external favourable Dispensations towards us as also they tempt us to cast away our confidence and so they tend to weaken our Love Vse Is that we should fortifie our Love to Christ under these Dispensations of Affliction because it is much put at and this may be done by living by Faith and upon the Hope of Heaven and by studying Self denyal to our Ease and Interests in the World 2ly By this ye may know whether your Troubles or Afflictions hurt you or benefite you whether they do crush or encrease your love Encreâ—ed Love hath Zeal with it for the Publick Good Repentance for formerly committed Guilt and much Longing after Communion with God when Love is weakened by Crosses it makes us dislike the Lords Way because of the Cross and â—ue our Religion because the Lord disappoints our foolish Expectations from the World As for the last thing That over all these Crosses the Saints are more than Conquerours It will appear if ye consider the Advantage that the Church has in general of all those Afflictions and Persecutions 1st Because it tends to the Churches purifying from Hypocrites Ezek. 20â— 38 2ly It contributes to the Churches Unity Acts 4.32 3ly It contributes to the Addition of near Members to the Church 1 Cor. 16.9 4ly Truth is more cleared and confirmed by the diligence and painfulness of the persecute Members of the Church 5ly The Enemies of the Church are convinced more in these times of Gods owning of the Church Rev. 3.9 6ly Persecution makes way many times for the Churches Resurrection Mic. 4.10 The Reason of this Deliverance is because God dwells in his Church Psal 46.5 The Bush was not burnt because God dwelt in it Exod 6. Vse This may satisfie us as to that Providence of God in putting his Church under Persecution 2ly It reproves them that repine at this Providence and scarr at it But 2ly Private Christians are more than Conquerours in their Persecutions if ye look to the Advantage they meet with under that Dispensation As 1st They are more purged from sin Dan 10.35 Isa 4.4 Their Faith is more established in the Doctrine of the Gospel Acts 2.42 Greater affection to the Means of Grace Ibid. More of the Joy of the Holy Ghost Acts 13. last They are more weaned from other Helps and lean to God Psal 44.8 Their Love is warmed to Christ 1 Pet. 1.7 8. They have a more Publick Spirit Psal 137. And 2ly As their Advantage is greater so Satan is much disappointed of his intendment by Persecution whereby he intends to ruine the People of Gods Faith but that fails him to make them rue their Religion and others be hardened in their rejecting of it and so does that fail him also and likeways that of his to make the Saints Life bitter with Persecution but the sweet Joy they meet with makes him get a disappointment there The Reason why the People of God are more than Conquerours is because of the influence of Christs Life upon them 2 Cor. 4.8 9. From this that they are said to be more then Conquerours We may see that the People of God have their own difficulty in this Contest and no wonder because of the greatness of their Afflictions that they are without Interruption and of long continuance and without the appearance of an outgate Isai 42.27 They are chastisements for Sin Heb. 12. They surprise them as they did Job they irritate our Corruptions therefore called Temptations they are such Crosses as readily we would never choise therefore our Self-denyal is most tryed with them where there is an conquest there there hath been a contest This tells us that the Christians Life is not idle but a fighting Life under the Cross it is much to the Christian to overcome his Unbelief Impenitence Selfishness Use 2d Of Consolation Albeit the Christian hath his own difficulty in this Fight yet he is more than a Conquerour that is his Victory is not dubious but manifest for albeit he has his own sin of Unbelief and Impenitence yet the Devil is evidently disappointed and this Victory cannot be lost again it is a sure continuing Victory for whatever scaith the Church or the People of God may receive by a particular Assault from a Cross yet it is very sure they shall have the full and absolute Victory in the close Verse 38. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor Things present nor Things to come Verse 39. Nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. HEre the Apostle brings in his own perswasion of Gods Love in Christ Jesus that others may imitate him for this perswasion is for Imitation as appears by his making the constancy of Gods Love not a peculiar priviledge to himself but common to him with others see Verse last He proposes I say this perswasion of Gods Love in its constancy to clear that Believers need not fear the want of Assistance to make them overcome all their Tribulation constant Love will make constant Assistance for constant Victory And this perswasion is not conjectural but a certain Assurance as appears by the Greek word here translated Perswaded 2 Tim. 1.12 2ly His particular enumeration of these things that might make an alteration of Gods Love towards him And by the Ground of this perswasion It 's the love of God in Christ and therefore must be constant First then consider How God persuades his People of his Love 2ly When he doth it And 2ly How Gods People may come by this persuasion First He does perswade them by giving them a Spirit of Filial Prayer v. 15.16 2ly By enableing them to
apply the promises Eph. 1.13 3ly By letting them see that Christ dyed for them in particular Rom. 5.8 4ly By assureing them of through-bearing Grace 1 Tim. 4.18 2 Tim 4 12 see the Text. 5ly By perswading them of the pardon of their Sin Psal 22.5 Hosea 14.4 And 6ly By discovering the reality of their Grace under its great Tryals And 7ly By leting them see their Election and their Effectual Calling 2ly As for the time in which he gives this perswasion 1st It is when they are deeply humbled for their own Sins and the Sins of others Dan. 9. This is to keep them from fainting and to perswade them their Humiliation is accepted of God A 2d time is at their Conversion Eph. 1 13. And this is to engage them to the way of God finding it sweet and to comfort them under the mean measures of their Mortification A 3d. Time is When they are under pressures of Wrath Psal 32.5 Because their Faith cannot be kept up under the External Promise as David's Faith could not be kept up by the Promise made by Nathan A 4th Time is When they want the Ordinances and that grieves them Psal 63.3 A 5th is under the Cross Rom 5 3.5 That they may contemn the hard Censures of Men and that they may know that even Godliness wants not its advantage even in that Lot A 6th Time is When he puts them to some hard Task Joshua 1.2 3 4 5. A 7th Time is When he is about to let the Devil loose to Tempt them Matth. 3. last Compared with 4 1. and 2. An 8th Time is When they pursue it earnestly by extraordinary Diligence Directions How to come at it are 1st Labour for Sincerity Psal 36.10 2ly Entertain the motions of the Spirit and give them ready Obedience Rev. 3.20 3ly Be tender of your walk from Love to God Jo. 14.21 4ly Be much in Loving your Bretheren Jo. 15.10.12 5ly Beware of Declining Jude 20.21 6ly Be much in Exercising Grace Cant. 5 1. 7ly Beware of hardness of Heart Isai 65.14 Beware of deadness of Spirit Psal 85.5 6. Beware of Graces decay and Corruptions grouth Isai 66.6 We should endeavour after this perswasion of Love Because we can neither bear our Cross nor be willing to dye without it we cannot with confidence and courage look to the Obstructions that ly in the way of our Salvation See the Text. Without it we cannot serve God from Love and our duty will not be sweet without it For the Evils that seem to obstruct the Love of God The first of them is Death where we see that the beloved Believer must go through Deaths Tryal 2ly When it is so he is tempted to doubt of the Love of God 3ly Tho he be tempted to doubt of Gods Love he should be confident of it notwithstanding of Death For 1st They must go through Death for hereby he will try their Faith of an other Life by puting this Veil of Death 'twixt it and us 2ly To conform them to Christ who by Death entered to Life 3ly He will keep Election and Reprobation as a secret in this life 4ly To testifies his Displeasure at Original Sin Rom 8 11. And becauâ— Death here is meant of Death inflicted by persecutâ— on therefore they must go through it 1st Thaâ— they may be Witnesses to his Truth and rendâ— Persecutors inexcusable for rejecting of it 2â— For the Tryal of their Self-denyal Love and Faith And if this be so Then the People of God shoulâ— labour to prepare for Death and for this effect labour first for Self-denyal Luke 14 26. 2ly Laboâ— for Sobriety that with ease ye may part with thâ— Worlds Contentments 3ly Labour for a Heavenly life that ye may be willing to dye that 〈◊〉 may get more of it 4ly Labour to be wearied 〈◊〉 a Body of Death Rom 7 last 5ly Labour foâ— the Faith of Immortality 2 Cor 5 2. Second Observation is It is hard to believe God Love in Death 1st Because it is a Cross we have a strong Aversation from It being the dissolution of Nature and a parting with our dearest Enjoyments 2ly It appears to have something of Godâ— displeasure engraven on it Isai 38. 3ly It 's a separation from Communion with God by Ordinances ibid v 11. 4ly It 's attended with the clearest conviction of guilt and represented as an immediate forerunner of Judgement Use is That we would not wonder to see the People of God hardly put to it at Death Next the Lords People should not question his Love Because 1st He hath appointed all to Dye and so cannot say that he loved none 2ly Christ has Dyed to take away the Sting out of thy Death and to sympathise with thee in it Use is That we would endeavour to believe the love of God even even in Death And for this effect first remember the experience of Gods goodness to thee in thy life Psal 23. 2ly Consider that tho thou dye thou may have fellowship and Communion with God and more after then before Phil 1 23 2 Cor 5.8 3ly Consider the goodness of that God that hath the keeping of thy Soul he is Faithful 1 Pet. 4 last And a powerful Keeper 2 Tim 1 12. 4â—y Consider God is present with his People at Death Psal 23. 5ly Take up Death as the Scripture represents it As a Rest Rev 15 13. From the labour and toil of Duty From bearing Crosses on our Names Persons and Goods from the Cares of the World from the fears of committing sin and of coming Crosses from doubts of Gods Love and fighting against Temptations from Vexation and seeking Contentments in this World and from Griefs from our Self-disappointments and from the Challenges of our Consciences And lastly It is a Rest from sinning 6th Direction Labour for the Testimony of your Sincerity as Hezekia had for ye cannot have the Testimony of Perfection 7ly Ly not under unrepented Guilt 8ly Labour for the Earnest of the Spirit that it may be a pledge of your Immortality 1 Cor. 5 5. 9ly Be not diffident of Divine Providence for them that you leave behind you For when you look on Death as untimeâ—ous it makes you suspect Gods love in it And 10ly Labour for the firm hope of the Resurrection of the Body The next Evil that the Apostle Enumerates As that which threatens to separate him from the love of God is Life which is taken here for all the Contentments of this present Life And this suppose that these Contentments are Temptations to alienaâ— us from God and so to separate us from his Love 2ly We see the Lords People are sufficiently fuâ—nished against that Temptation of the Contentment of this life for we see the Apostle is very confidenâ— that they will not have Power to make God alterâ— love from them That is they will not have Powerâ— alienate them from God And first In that the Apostle ranks this in the second place It tells us That the Apostle
prepare for them an Heavenly City now Believers in Christ are Abraham's Spiritual Seed with whom that Covenant was made and therefore they must go to Heaven and cannot be condemned to go to Hell 2d Ground of their freedom from Condemnation is their freedom from the Law Believers are not under the Law but under Grace Rom. 6 They are married to Christ and so are not under the Dominion of their old Husband the Law They are not under the Law as an Covenant tho they be under it as an Rule of Life and so they cannot be under the commination of that Covenant because of the Transgressions of it now where the Law does not condemn the Judge cannot condemn 3d. Ground of Certainty is the Believers interest in Christ's Sacrifice Heb. 12.24 It is said we are come to the blood of sprinkling we have a real Interest in his Sacrifice because he is One that had our nature 2ly That Sacrifice by God's Appointment and his own Consent was offered up for Believers and he had a Spiritual Sâ—bness to them Now since Believers have an interest in this Sacrifice this cannot but secure them from Condemnation if you consider the expiatory Vertue thereof which expiatory Vertue is evinced from these few Considerations 1st Consider the infinitely wise God chose this Sacrifice to expiate the Sins of Believers Heb. 10.5 2ly He accepted of this Sacrifice as a proper and effectual Mean to produce this end Eph. 5.2 3ly This Sacrifice had an Intrinsick Worth in it and was spotless 4ly It was offered up by the Heavenly-Fire of the Eternal Spirit Heb. 9.14 5ly The Offerer was the High-Priest of the New Testament himself inaugurate in his Office by God himself Heb. 7.21 6ly The Sufferings he was put to by being thus a Sacrifice were the accomplishments of the Commination of the Law An Fourth Ground of Certainty is the absolution of Christ the Believers soverty in his Resurrection and this absolution more fully cleared by his Session at God's Right Hand Rom. 4 and last and Heb. 1. and 3. A 5th Ground of Certainty of the Believers freedom is the promulgate Gospel which plainly asserts that the Believer is not condemned John 3.18 and 5.24 And this Truth of the Gospel is confirmed by external Miracles and by the Internal Operations of the Spirit of God A 6th Ground is the Priviledges that this Gospel declares are conferred on Believers as 1st The Priviledge of Justification and that secures the Believer from Condemnation 1st Because it is God's Deed Rom. 8 33. and 34. 2ly It is an Act of Grace Rom. 3.24 We are justified freely by his Grace now Grace must reign over Sin and Death Rom. 5. and last 3ly It is an Act founded on Christ's Righteousness which is called the Righteousness of God viz. of his Invention and Approbation 2 Cor. 5. and last And therefore this Priviledge of Justification cannot but secure the Believer from Condemnation 4ly This Act of Justification draws with it the total and irrepâ—alable Pardon of all Sin Rom. 4.5 6. compared with Psal 32.1 2· For the Apostle Rom. 4 clears from that Psalm that the Gospel-Righteousness is not a Righteousness of Works for it draws with it as its attendant the Remission of Sins A 2d Priviledge that the Gospel secures to a Believer is Adoption John 1.12 and this cannot but secure the Believer from Condemnation because a sure Title to eternal Life depends on it and follows the same Rom. 8.17 1 Joh. 3.1 2. A Third Priviledge that the Gospel assures us Believers have Is that they are sanctified by the Spirit of God which is their being made meet for Heaven Col. 1.12 It is the Earnest of it Eph 1 14. Now this cannot but secure them from Condemnation because God cannot separate a man that hath his Image from himself seing the Image of God is given by him to prepare a man for Communion with himself A 7th Ground is the Believer is unite to Christ not only because Christ hath the same Humane Nature with him but because he is mystically and spiritually one with him 1 Cor. 6.17 The Believer is a piece of Christ mystical therefore the Church of Believers is called his fullness Eph. 1. last Now this Union with Christ secures from Condemnation because the Love of the Father that is terminate on Christ primarly and principally must also necessarly terminate on them see Jo. 17. last An 8to Ground of certainty is That Christ is Judge and the Rule whereby he proceeds is not the Law but the Gospel John 12.48 49 and 50. Use of Consolation from this Doctrine is 1st To these who are under the conviction of Sin Guilt and Death and who have fled for Refuge to Christ such are not allowed to have the Spirit of Bondage again to fear Condemnation Rom. 8.15 2ly To such who are under paternal Chastisements for Sin because these are our evidences of our freedom from Condemnation 1 Cor. 11.32 And therefore they should not be looked on as Prooffs of our lyableness to Condemnation 3ly It is comfortable to those that are Assaulted with Satan's Fiery Darts suggesting to them that they will be condemned and yet giving them no sufficient ground to found that Assertion on If a mans Conscience tell him that he believes on Christ from this Text he may easily repell all these horrid Temptations 4ly It is very comfortable at the hour of Death for Death wants its Sting to an Believer 1 Cor. 15.55 Death is but a sleep to a Believer Death doth not seperate a Believer from the Love of God Rom. 8. last But it is the Believers passage to immediate Communion with God and therefore Paul 2 Cor. 5.8 Desires to be absent from the body and present with the Lord. The former Scriptural-Grounds assuring the Believer that he is free from Condemnation they are fit to be applyed by these Believers that know they have Faith and whose fears of Condemnation arise more from their reflection on their Guilt Corruption and Misery then from any Jealousie that they want Faith But for such whose fears of Condemnation arise from the weakness of their Faith I would have them consider many Scripture Instances which clear that a weak Faith maybe very profitable if it be true As the Faith of the Leper who believed Christ's Power but questioned his Willingness Mâ—th 8 and as the Faith of the Prodigal who believed his Father might put him amongst the Servants but could not make him a Son see what Opinion Paul hath of the Faith of the Hebrews Heb. 6.9 compared with the 12. and 13. and compared with the 5. and 12. Secondly There is an use of Tryal to try whether we have an Interest in this Priviledge or no. And 1st Try it by your Faith whether ye believe the promises of God whose performances are very improbable like as Abraham did Then are we Abraham's spiritual Seed and so have Interest in the Covenant made with him 2ly Try
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
their Love to God and that they may try whether they Love God even under hâ— Afflicting-Hand Vse Seing this Providence is so reasonable â— your Heart comply with it and let it be the ocâ—sion of the Exercise of all these Graces to you and that your Heart may win to a complyance with it Labour 1st to be Mortified to the Vanity of thâ— World 2ly Labour to Mortifie your Predomâ—nants which alienate you from the Cross as takinâ— away the Fewel from these Lusts 3ly Labour to a firm Faith that your Sufferings will not neithâ— can marr your Glory 4ly Be often considering That a part of your conformity with Christ stands â— this and that your Sufferings are an Moral meaâ— appointed of God to make you meet for Glory Use 2d If this be our appointed Lot Let uâ— rather be desirous to have the Blessing of it then tâ— be quite of it Vse 3d. It reproves those who stumble at thâ— Providence and that have their Mind alienate from Religion upon that account Observe 6ly The description that is given oâ— right Suffering it is called a Suffering with Christ which is a testifying the same Truth that he testified unto 1 Tim 1.13 It is not a Suffering for maintaining of Errors or for committing of Crimes 1 Pet. 4.13 2ly It is an imitating of Christ in the manner of our Sufferings which takes in a Suffering flowing from the like Principles that his Sufferings did flow from such as Love to God Jo. 14.31 Love to the People of God Jo. 15.12 Rev. 1.5 Self-Denyal and Humility Phil. 2.3 4. Patience 1 Pet. 2.22 Heb. 12.3 and Faith Heb. 12 2. Jo. 17.2 3. 3ly The imitation of Christ in the manner of his Suffering lyes in this that the forest Sufferings did not hinder him to be Active in Duty so far as was possible he went about doing good Acts 10. He comforted and warned his Disciples under his Agony in the Garden Matth. 27. 4ly This Imitation lyes in the entire submission to the disposal of Providence not my will but thine be done says our Lord. 5ly This Imitation lyes in our meekness towards our Persecutors Father forgive them for they know not what they are doing was the Language of our Saviour on the Cross And 6ly This imitation lyes in not declining the variety of sufferings and the extremity of them Use 1st Of Tryal To try whether we imitate Christ in the manner of our suffering Use 2d Of Imitation Motives to this Duty are 1st He is proposed as our Patern Heb. 12.1 1 Pet. 2.21 Motive 2d is The Issues of his Sufferings are proposed for our Encouragement Heb 12 2. 3d. Motive is He was Innocent and we are Guilty 4th Motive is His Sufferings took the sting out of our sufferings Verse 18. For I reckon that the sufferings of the present time are not worthy to be compared with the Glory which shall be revealed in us THE Apostle in the former Verses having encouraged Christians to suffer for Christ from these two Grounds The one is That their suffering Lot is the way appointed by God to bring them to Glory And the other is That Christs Suffering Lot was the way that he came to the Possession of his Glory He in this Verse encourages them to suffer for Christ from this Ground that there is no proportion betwixt their Sufferings and their Glory That there is much more satisfying good in their Glory nor there is discouraging evil in their Cross This is clear if ye consider That tho their Affliction causes Grief yet their Glory hath in it not only the removal of the occasion of their Grief but it affords them matter of Exuberant Joy Psal 16 last 2ly Their Afflictions do only afflict their outward Man and their inward Man is Afflicted by way of sympathy But Glory intimately possesses the Soul 3ly There is no Christian that hath all Afflictions but the Glorifyed Saint wants no comfort that is suitable to or can gratifie the new Nature 4ly The Crossed Christian hath an mixture of Comfort with his Cross both Temporal and Spiritual but the Glorified Saint his Comforts are not mixed with grief or occasions thereof no Death no Sorrow no Crying in Heaven 5ly The Number of the Comforting Ingredients that are in the Lot of the Glorified Saint exceeds far the Number of the Afflicting Ingredients that is in the sufferings of the Christian while he is in his militant state none can reckon up the particular good things that are in the Glorified state Comforts springing from Communion with God with Angels and Saints Comforts springing from the sanctity of the Soul and incorruptibility of the Body Comforts springing from Reflections on their confirmed state all these are innumerable 6ly The Evil of the suffering of the Saints is but Temporary they end with this present Life as the Text says but the Glory to come is Eternal Vse 1st Of Instruction To let us see that the voluntary Sufferings of the Saints are not condignally Meritorious of Eternal Life For 1st God can be a Debitor to none the Creature owes it self and all it hath to him 2ly The suffering Saint receives more Spiritual and Eternal Good from God even in this Life then can sufficiently compense any Evil that is in their Suffering Lot 3ly The sufferings of the Saints are Chastisements for their Sins 1 Pet. 4.17 Therefore they cannot be Meritorious 4ly The Voluntary Sufferings of the Saints have Moral defects attending on them they spring not from that degree of Love and Zeal that becomes they are attended with Unbelief and Impatience This serves for the Humiliation of sufferers for Christ and may be useful to refute the Popish Opinion anent the merit of Martyrs Vse 2d To encourage Folks to suffer for Christ For 1st It is an Honour to suffer for him To give a Testimony to that sacred Verity that he Preached see Phil. 1. last Acts 5. last 2ly Their Sufferings for Christ are short they terminate with Life 3ly They affect but the outward Man and take but away our outward Enjoyments they do not reach our Soul 4ly They consist in the loss of these things that we will want at Death whether we will or not 5ly They are Medicinal and preparatory for Heaven 2 Cor. 4 last 6ly As our sufferings abounds for Christ so our Consolations abound through him 2 Cor. 1 6. The 3d. Use is Of Exhortation to reckon the good of Glory greater then the Evil of Suffering It Exhorts us to give a firm assent of our Mind and draw a full Conclusion from the former Premisses and so deliberatly to chuse a suffering Lot for Christ in the World Helps to win to this assent and make this choice Are 1st We would labour to have a clear view by Faith of the Reality and Excellency of this Glory and to peirce through those Vails that hides it from sense the Text says It is a Glory to be revealed the Vails are the sinfulness of our state
blessedness together with this that it carries 〈◊〉 the bosom of it a removal of all Evil engageth 〈◊〉 to long for it It is our diffidence of the certainâ— of this happiness and our Carnal Minds wherebâ— we are strongly affected to Bodily and external gooâ— These two make us unconcerned and indifferent as 〈◊〉 our going hastily to Heaven 2ly This Patieâ— waiting for Heaven imports our expectation of 〈◊〉 we would believe that it is keeped for us 1 Pet. â— 2ly We should believe we are keeped for it 1 Pâ— 1 5. 1 Pet 4 last 2 Tim. 1 12. This firm expectâ—tion of Heaven is necessary for defending us agaiâ— Worldly Allurements and fixing our Love to Goâ— 3ly This Patient waiting imports in it an endâ—ing of Crosses without Fretting without Faintinâ— we should not fret under Persecutions under Perâ—nal Chastisements under the labour and toil of Duty under the singularity of Crosses under the Assaults of Satans Temptations which may be violent strange and frequent we should kyth our Patience in the want of fretting under Crosses by our Love to God complyance with our present Duty and our loathness to take sinful courses for our relief 4ly This Patient waiting for Heaven imports a protracted and continued hope See Psal 71 14 Col. 1 19 1 Pet. 1 13 Heb 3.14 It is necessary because it is long betwixt the promise of it and the performance of it 2â—y Our Work continues and therefore our hope should continue 3ly Our Tryals may continue and therefore our Hope should continue 4ly We have good reason to continue our hope under continuing Tryals because God has born through formerly the Saints under alle long Tryals and the experience we have had of Gods through bearing us in our former Tryals should make us believe that he will carry us through all the Tryals that is befor our hand Use of this is If we would wait patiently for Heaven as the Text bids us we must strive for an all of Patience Col. 1.10 and for this effect we should acquire much of the Art of Self-denyal Verse 26. Likeways the Spirit also helpeth our Infirmities HEre the Apostle gives us an other Ground of Comfort under the Cross viz That tho the Saints be compassed with Infirmities yet the Spirit supports them under those and doth as the word in the first Language imports join himself with them in bearing of their Burthen Observe The Saints under Crosses have Infirmities both Moral and Physical Moral Infirmities such as Discontent as Jonah had Impatience which Job had a share of Unbelief with David Psal 77 Partial Atheism Psal 73 Pride with Hezekiah Isai 39. Passionate revenge with David in the case of Nabal Selfishness with those People that lived in the days of Hagai who Builded their own houses and forgot to Build the house of God weariedness in Labour and toil in Duty with Moses who wearied in the toil and labour of the Government of the People Partial Hypocrisie with David in the matter of Vriah 1 Pet. 2 1 2ly They are subject to Physical Troubles because they meet with Challenges for their old and new Sins under the Crosses which makes them apprehend their Crosses to be wrathful and makes them fear their continueing and grouth In the 3d place They are subject to Bodily Frailty and Sickness and Death which certainly contributes to make the Cross the more uneasy The Saints subjection to these manifold Moral Infirmities should bâ— a motive to humble them and to make them watchful lest they break out into gross Transgressions by them For when I say the Saints are subject to those Infirmities my meaning is not that the tract of their life is spent in outward Acts signifying the Predominancy of these ills in their heart for the Godly Man does no Iniquity in that sense See Psal 119 2 1 Jo. 3.8 But when I say they are subjsâ—ct to Infirmities my meaning is That Corruption tho it be broken in its Power in Believers yet it is partially Acting with their Graces There is another Use And that is Since the Saints are subject to physical Throuble then they need not wonder that besides the Persecution they sustained for the Testimony of the Truth they are lyable to manifold personal troubles since the Saints have been tryed with those before them Observe 2ly That the Spirit supports the Saints under their Infirmities he keeps them from despair under their most violent Temptations Psal 42.5 Psal 73 23. and 73.3 Lam. 3.13 The Spirit supports the Saints by giving them a prospect of Heaven Eph. 1.18 this cures their impatience and discontent 2ly He supports them by discovering the Truth of their Grace 1 Cor. 2.12 this was the way he supported Job 2ly He supports them against Temptations to Sin by discovering the odiousness of Sin to them this was it whereby he keeped David from yeilding to the Temptations of fretting against the prosperity of the Wicked the Spirit did convince him that if he gave way to that Temptation it were upon the matter an denying of the necessity and advantage of Piety Psal 73 17. 4ly The Spirit keeps a man from sinning under the Cross by fixing a man in such thoughts as may best preserve him from these sins he is presently tempted to and therefore when the Spirit would preserve David from despair Psal 77. He fixes his thoughts on the former kindnesses of God towards him He called to mind the former days 5ly He supports the Saints by strengthening the habits of Grace Eph. 3.17 and this makes their Gracious Work more easy 6ly He applys the promises to them and so makes them cheerful in their duty notwithstanding of their Infirmities 7ly He gives them access to God in Prayer as the Text afterwards tells us Vse 1st This lets us see That common Courage will not bear us through our Infirmities 2ly This refutes the Worlds Atheism because it evinceth that there is an efficacy in the Spirit that supports the Saints under their Infirmities 3ly It bids Crossed Christians under their Infirmities be careful to obtain and entertain the Spirits presence by shunning Legality Worldlyness and Sensuality greiving the Spirit Repelling his motions and quenching them we should Pray much to God for the Spirit Luke 17 18. We should labour to attain the Spirits presence by the use of Ordinances next we should be careful to refer our through-bearing to the Spirit and not to our selves Verse 26. For we know not what we should pray for as we ought but the Spirit it self also maketh Intercession for us with groanings which cannot be uttered THE Apostle doth instance the particular help the Spirit affords us in Prayer To prove that the Spirit is the helper of our Infirmities under the Cross Observe 1st That Prayer is a very suitable Exercise to Crossed Christians 2ly We are very ignorant what to Pray for or how to Pray 3ly This indisposition for Prayer is removed by the Spirit And 4ly Where the Spirit removes
the Reality of the Grace of God in them and if they believe not this they will not be careful to please God A 4th Use is An Use of Tryal to try if we bâ— the worse of Afflictions or not The first is If yâ— rue in your Religion Mal. 3 14. 2ly When 〈◊〉 reckon Gods former favours Snares and Entanglâ—ments Jos 7 7. 3ly When your Afflictions driâ— you to unlawful means for your relief 1 Sam. 27 â— And when you use lawful means without dependanâ— on God 2 Chor 16 12. 4ly When you continâ— in old Sinns 2 Cho 28 22. â—ly When your repyninâ— against providence weakens your Love to God anâ— Faith in his promises and makes you under valuâ— the present Mercies of your Lot as the Children oâ— Israel did in the Wilderness 6ly When people stiâ— and refuse the Comforts of the word under their Aâ—fliction Exod 6 9. 7ly When they weary of theâ— Life with Rachael Gen 30 1. When it is said that all things work for good it may be taken more generally as taking in Prâ—sperity alse well as Adversity for prosperity mâ— through Gods Blessing tend to the good of Believer for it may be the occasion of their Charity Humâ—lity Sobriety and Thankfulness Use of Reproof to these that censure providence which Censure of providence arises from Atheism 〈◊〉 denying of providence 2ly It arises from unbeliâ— questioning of Gods Love in the manageing of providence to our advantage 3ly From Sensuality the enclines us to misconstruct all providences that do nâ— gratify the same 4ly From too hasty passing sentence upon providence before these signal periods of 〈◊〉 come that may manifest its meaning 5ly Thâ— Censure of providence arises from the ignorance 〈◊〉 the ills of our heart and how closly these Ills stick 〈◊〉 us so much we have need of sharp Crosses to make a separation betwixt us and them 6ly The Censure of it arises from narrow views of it that every stroak of Providence has various effects upon various Persons in various Parts of the visible Church 7ly It arises from not considering that God may send a lesser Cross to prevent a greater see Jer. 24.5 Now for the certainty of this Consolation the Apostle says they know the Truth of it And that 1st By Scripture Jer. 24.5 Psal 34.20 2ly By Experience and this hath these Two Things in it 1st That we should observe the Experiences of our Advantage by the Cross And 2ly We should be assured of the Certainty of the Thing upon the Observation of that Experience This tells us that there is no Persons of the World more inexcusable for despondency of Spirit than those that are observers of former Experiences The use of Exhortation is that they would remember how oft the Cross has born down their Pride restrained their Predominants and been the occasion of sending them often to Prayer This is necessary to make this Observation of Experiences because if it were made and well improven the the Crosses that we turn now as Arguments for our Unbelief would prove Confirmations for our Faith He describes the Persons to whom the Consolation belongs from their Love to God And this he does 1st Because Love is best tryed by the Cross as to its sincerity and constancy it is sincere Love to God for himself and for his Spiritual Benefits 2ly As to its constancy it is a constant Love that enclines a Soul to take part with God under Crosses 2ly He describes thir Persons from Loâ— to God because Love defends them from the snaâ— of the Cross it keeps us from useing unlawful Meâ— for our relief it keeps us from being discontent witâ— our Lot as being content with God as our Porticeâ— it keeps us from being misconstructers of Gods Providence towards us 2ly He describes thir Peâ—sons to whom the Consolation belongs to be Love of God because Love furthers the Accomplishmeâ— of these things that are designed by God such 〈◊〉 nearer Communion with God hatred at sin an mourning for it Use of Instruction here we may see upon wâ— we may father the missing of the Spiritual Benefiâ— of the Cross viz. upon the want of Love to Goâ— Use 2d of Tryal to try whether we have Lover God or not try your reality of Love by your dâ—light in God and the tenderness of your Obedienâ— John 14.28 Use 3d. of Exhortation to Laboâ— for Love and for that effect believe Gods Love 〈◊〉 you 2ly Consider the Mercies of your Lot Anâ— 3ly Repell these misrepresentations of God thâ— Satan makes of him as tho he were cruel becauâ— he were crossing us Verse 28. To them who are the Called according to his Purpose HEre a 2d description of these persons to whoâ— all providences are profitable and it is froâ— their Effectual Calling The phrase here used aboâ— this Calling imports these Four 1st The specialiâ— of this Mercy 2ly That it flows from meer Grace for where it is said to be a Calling according to purpose that is a note to distinguish it from a Call that is according to Works 2 Tim. 1 9. 3ly It imports the effectualness of the Call for Gods purpose is a standing purpose Rom. 9 11 And 4ly It imports the perseveringness of this Call because it is an unalterable purpose For the 1st That it is an Special Call appears because it is not the external Call alone for it is limited and restricted by this that it is a calling according to purpose Now all the externally called are not thus internally called for many of the externally called ones are not converted see Deut. 29.5 But all the internally called ones are converted John 6.45 Besides this is not the simple external call for it seems to be a call peculiar to the Elect. It being a call squared by purpose which is meaned of the purpose of Election and since there is a call peculiar to the Elect as appears by that 2 Pet. 1.10 Where the assureance of our Calling and the assurance of our Election goes together it would seem that that calling peculiar to the Elect were meaned and therefore it cannot be meaned of the external Call for it is extended to more than the Elect by Christs Words Many are Called but few are chosen If it be said that all the externally called are internally called because the externally called are said to resist the Holy Ghost Answ Such may be said to resist the Holy Ghost as Stephens hearers did Acts 7. Who resist his external call and who resist his common operations If it be said that the internal call is always attending on the external call because the Spirits Efficacy is joined with the Dâ—pensation of the Word in that Promise made toâ— Church Isa 59. last It is Answered that Proâ— does not say that every dispensation of the Woâ— has the Spirits attendance on it it says indeed thâ— the Spirits Presence never wholly leaves the Visiâ— Church Neither will this Opinion Viz. That 〈◊〉 external call may be
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
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—
Appears 1st From the nature of them they are tâ— such Sins as ordinarly our Corruption will not prompt us to without him such as unnatural Uncleanness inhumane Cruelties denying of natural Verities 2ly It appears from the impetuousness of them they are so frequent and come in so thick that they cannot well be resisted 1 Chor. 21.4 But because Satans Enmity here spoken of 〈◊〉 mainly meant of his Temptations to draw us to Sin therefore I shall speak somewhat as to these Temptations that the Love of God may be commended and that in its constancy as making the Saints more than Conquerours over them And First I shall hold out the subtilty of them and that in these Three 1st His Subtilty appears in the timeing of them 2ly In the manner of their Conveyance 3ly In the External Baites he holds out to make them forceible As to the first He times his Temptation when we are out of our Duty 2 Sam. 11.12 2ly When we are not watchful Eph. 6.10 3ly When we presume Luke 22.33 4ly When our Armour is off us Eph. 6 13. 5ly When we have got a Victory because then we are most secure Eph. 6 13. 2ly His Subtility appears as to the manner of the Conveyance 1st If ye consider the Instruments he makes use of to tempt us They are persons either that we love entirely as our nearest Relations as he tempted Adam by his Wife and Job by his or he makes use of Godly persons to tempt us that they may be less suspect as he tempted Job by his Godly Friends to question his Integrity and Christ by Peter not to suffer Matth. 16. He tempts many Folks to Errour by making use of Godly Folks sometimes to propagate Errour 2ly His Subtilty appears in this that he tempts many Folks to Sin under colour of necessity as he tempted Christ to work a Miracle to stanch his Hunger Matth. 4. Next he tempts them to Sin under Colour of Duty as he tempted the Corinthians to Rigour against the Incestuous Person under colour of Zeal 2 Cor. 2 11. 3ly He tempts them to great Sins upon the account that the matter of the Action is indifferent tho the Principle from which and the end to which makes it a grievous Sin 1 Chron. 21.2 Thirdly From the nature of the Temptation his Subtilty appears As 1st He sends these Temptations on us as have the advantage of the Lot that we are under he tempts us to Impatience and Despair under Adversity and to the denying of our Grace as he tempted Job he tempts us to Sensuality Contempt of our Neighbours under Prosperity and 〈◊〉 Pride under manifestations of Gods Love 2 Cor. 12 8. 2ly If ye consider that he suites the Temptation to our Predominant he tempted the Covetous Judas with Money he tempts the Ambitious with Honour and the sensual man with sensual pleasure 3ly His Subtilty appears in that he tempts People to lesser Sins First And then to greater gradually to bring them to a defection and e're he bring the People of God to Commissions he will tempt them to omission of Duty 4ly His great Subtilty appears in this that he frames his Temptations to make them misbelieve Threatnings that he may draw them to the actual contempt of Gods Law This he did with Eva. Use is If Satan be so subtile we would labour to be in case to resist his Temptations And 1st Let Grace never be out of Exercise Eph. 6.11 2ly Be very Watchful 1 Pet. 5 8. 3ly Pray much Eph. 6 18 2 Cor. 12 8. 4ly Be acquaint with his Devices 2 Cor. 2 11. 5ly Let the Word of God dwell Richly in you Matth. 4 Eph. 6 17. 6ly Resist him in the beginning Ja. 4 7 1 Pet. 5 10. Observe 2ly That tho Satan in his Temptations be strong and subtile yet the Christian may be sure of Victory 1st If ye consider that he is a foiled Enemy Col. 2 15. 2ly The Victory of our Head over him is a good pledge of our victory Matth. 4. 3ly Christ has an Experimental Sympathy with the People of God in these temptations Heb. 2 22. 4ly He interceeds for them Luke 22 32. 5ly Christ is stronger then he 1 Jo 4 4 And there is a sufficiency of Grace in him to bear them through 2 Cor. 12 1 Pet 5 10. 6ly There is a promise of Victory given to them Gen. 3.16 Rom. 16.20 Use If they be sure of Victory the tempted Saints would not fret against this their Lot of being troubled with the Devils temptations And that they may be reconciled to this Lot consider the Advantages of it As first It cures their presumption Luke 22 32 2ly It prevents their Pride and puts them to Prayer 2 Cor. 12 8. 3ly It helps them to an Experimental skill to succour the tempted 4ly It gives them experience of the Power and Wisdom of God who can make them that are Witless and Weak to overcome a strong and Wise Devil 2ly If the Victory be sure it says they should not be discouraged under temptation from Satan but fight Manfully The next thing the Apostle gives an defyance to is things present by which he means present Crosses in his Lot which tells us that the Christian readily never wants sad Crosses in his Life That notwithstanding of these sad Crosses yet he may and ought to believe the continuance of Gods Love toward him For the First that he never wants sad Crosses so that always as one goâ—s away an other comes appears from the recorded life of the Saints in Scripture See the Register of Jacobs Life and Davids c And this God does to try their patience and submission by 2ly To make the World wersh and to force them to be Strangers in it Jacobs Days were Evil that he might know they were a Pilgrimage Gen 47 9. 3ly To keep down their Pride 4ly To keep them constantly under the Exercise of Repentance for pasâ— and present Guilt 5ly That they may observe the Divine Providence of God supporting them under alâ— these Crosses Gen. 48.13 Vse is That People would be content with theiâ— present Crosses seing if they wanted these they might expect others in their room 2ly Let never man dream of an happiness in this life it s our expectation of a life free of Crosses that makes us dream of Happiness here 3ly Live near God that ye may be able to be comforted under the necessary Crosses that ye are subjected to 4ly Long to be away with submission to Gods time seing that while you are here away you are never to be free of Crosses For the 2d Thing The present Crosses of the Saints should not make them question Gods Love if ye consider 1st Their Head had an constant life of Crosses 2ly Consider that the Saints before us have had that life 3ly If ye consider the Promise of Gods Presence with them under the Cross Isa 43.2 4ly If ye consider the Necessity and Profitableness of that Lot it should not make us question Gods Love 1 Pet. 1.6 5ly In their nature they are but Chastisements and Evidences of Love Heb. 12.6 Vse is That the People of God would keep up their Faith of Gods Love notwithstanding of their present Crosses their neglect of this weakens their Love to God breaks their resolution to Obedience makes their present Duty unpleasant and makes them undervalue their present Mercies and be unthankful for them Observe The Apostle says Things to come will not separate them from the Love of God where we see that he had not only present Crosses to debate with but the fears of coming Crosses 2ly We see that these fears of coming Crosses made him not to doubt of Gods Love From hence we see that the saints may be trysted with the fears of coming Crosses besides all the present Crosses that they are under This the Lord does for to make them use means for the preventing of these Crosses Rebecca feared that Esau should kill Jacob therefore she used Means to prevent it Gen. 27.46 2ly He does it to make them digest the present Cross that they are under the better Rebecca was the better content to want Jacob that she feared his stay would endanger his Life Ibid. 3ly To make them sensible of Gods Goodness in keeping these Troubles off them that they feared Gen. 32.9 10. 4ly To keep them from Security Job 3 26. 5ly He makes use of the fear of the Cross to inform them of the evil that the inflicted Cross should reform for if the fear do it the Cross will not be inflicted 6ly That when the Cross comes they may be in better case to bear it and not be surprised with it Use Seing this is the Lot of the Saints to be under fears of coming Crosses study to carry rightly under this Condition and for this effect be not distrustfully anxious Phil. 4 6. 2ly Let these fears send you to Prayer Gen. 32.9 3ly Be not unsensible of Gods Mercies under these fears Ibid. verse 10. 2ly The fears of coming Crosses should not weaken our Faith of God Love For 1st Whatever they be they wâ— work out your good Rom. 8.28 2ly Howâ—ver they be strong your strength will grow aâ—cording to the strength of the Cross 1 Cor. â— 13. 3ly What ever aspect the Cross has yâ— the Lord has many ways to deliver you from that you cannot foresee 2 Pet. 2.9 The Loâ— knows how to deliver the Godly out of Temâ—tations FINIS
that the Communion of his Body and Blood secures Eternal Life to the Believer according to his Doctrine John 6. The 4th Ground of Certainty is the Enjoyment of the first Fruits of the Spirit Viz. Peace and Joy which are the Beginnings of Heaven They that wait for the first Fruits they wait for the Adoption and Redemption of their Body see the Verses subsequent to this Text. The 5th Ground of Certainty is the performance of that Good to the Children of Israel that was Typical of this God possest the natural Seed of Abraham of the earthly Canaan which was a Type that he would possess the Spiritual Seed of Abraham of the Heavenly Canaan Vse This Exhorts the Godly to be content with their Lot and to make nothing their Treasure and Felicity which is upon Earth 2â—y It Exhorts the Godly to attain a subjective certainty of this Inheritance and to found that subjective certainty on the former Grounds which clear the objective certainty of the same 3ly This lets the World see that Godliness is no folly because the Godly have sufficient Grounds for the certain Possession of their Salvation Observe 2ly That the Inheritance is such as becomes God to give It is clear because it is a suitable Expression of his infinite Love 1 John 3.1 1st It is a manifestation of the reality of the Grant of Adoption when Gods People shall enjoy it there will be no room left for doubting that God did really reckon them his Children when he favoured them with Adoption the day when they possess that Inheritance is called a day of the manifestation of the Sons of God 2ly God is an all sufficient God this is an all-sufficient Inheritance God is all in all 1 Cor. 15. The Godly inherite all things Rev. 2â— 3ly God is an Eternal and Unchangeable God and therefore it is an Eternal Inheritance it cannot be wasted away It is an Inheritance incorruptible that fades not away 1 Pet. 1.3 4ly We cannot be dispossessed of this Inheritance not by Power or Violence for the Omnipotence of our God secures us against all opposition the Inhabitants of the New Jerusalem are within a City highly walled We cannot be dispossest by Law-Quirks or Cheats for we have the ultimate Decision of the great Judge Mat. 25. see the Process of Judgement our God is an holy God and therefore this Inheritance is undefiled 1 Pet. 1.3 Created Enjoyments are subject to be abused by men through their Corruption it is a piece of the vanity of the Creature to which it is subjected that it may be made Fewel to Lust but this is a Land wherein dwelleth Righteousness there is nothing enters that defiles This is to reprove those that have low and carnal Conceptions of this Inheritance 2ly It reproves such who have mean Expectations from God in this World and are content with mean Measures of Spiritual Good seing God designs to possess them of such an Excellent Inheritance Observe 3ly That the Inheritance to be possest by Gods Children for the nature of it is the same possest by the man Christ the Glory the Father gives to him he gives to them John 17. â—4 They participate of the same Spirit with him they that have not the Spirit of Christ are none of his that same Spiritual Life that he has is conferred on them because he lives they live John 14. And as the living Father sent him and he lives by the Father so they that eat him shall live by him John 6.57 The Glory of their Body is of the same kind with his Phil. 3. last That same Love that the Father hath to him vents it self in suitable Expressions towards them John 17. last They are admitted to the same glorious Place with him John 14.3 That same light of Glory whereby they see him as he is brings them to a conformity with him 1 John 3.2 The Reason of this is their Adoption which calls for this Participation of Glory if Children then Co-heirs with Christ and this Adoption is granted to give them a Title to this Inheritance 1 John 3.2 There must be conformity betwixt the Head and the Members but Christ must have the Preéminence in respect of Degrees Col. 1.18 He is the First born amongst many Brethren This speaks the great Love of the Redeemer that is content to communicate his Inheritance with us 2ly It calls on Believers to make their Right unquestionable to this excellent Inheritance 3ly It exhorts Believers to be content with their suffering Lot seing they are to share in his Glory 4ly It exhorts them to imitate him in his Obedience it was universal he did always what pleased the Father it was conscientious out of respect to the Fathers Command As the Father gave him Commandment even so he did John 15. last It was single done with respect to the Fathers Glory he glorified his Father on Earth he sought not his own Glory but the Glory of him that sent him It was a self-denying Obedience he humbled himself and became obedient to death Observe 4ly Christ behooved to suffer before he was glorified Luke 24. Christ behooved to suffer and so to enter into his Glory the Reason is because he behooved to satisfie Justice fully as the Soverty of his People before Justice could admit him into the Possession of his Glory 2ly He behooved to go through the Course of his Obedience before the possession of his Reward 3ly The Father gives a full instance of the consistence of his Love with a suffering Lot 4ly By this the Father would make a discovery what should be the course of his Providence towards his Adopted Children viz. That they should be brought through many sufferings to the possession of their Glory And this tells us 1st That we should not stumble at the sufferings of Gods People as tho that Lot signified Gods want of Love to them or the want of a purpose to Glorifie them 2ly It reproves the Discontentment of Gods Children with their suffering Lot It is an arrogant presumption in them to expect that God will use more tenderness in his dealing towards them then he hath used towards his own only begotten Son 3ly It may contribute towards the strengthening the Faith of the Saints in their Extremity of Sufferings seing Christs Sufferings did not marr his Glory they may expect that their Sufferings will not marr theirs 4ly It reproves those that are impatiently desirous of Glory and would shift a suffering Lot 5ly It bids us lay our Compt with a suffering Lot in this World And this is a 5th Observation from the Text And this is done for the Tryal of their Faith 1 Pet. 1.5 For the Exercise of their Patience Ja. 1.3 For Mortification of their Sin and their preparation for Heaven 2 Cor 4. last As also That they may have occasion for many Experiences of Gods Love for Patience in Tribulation works Experience Rom. 5. And that they may have opportunity to prove the sincerity of