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
would not be discouraged for although the present measure of inherent Grace that is in him be not able to do his work and overcome the opposition made to it yet there is an abundance of strength in the Spirit of Life that principally resides in the Head and is derived from him to all his Members to manadge all the Christians Work and to overcome all the opposition made to it Take notice 5ly Of the name the Spirit gets here he is called the Spirit of Life or a quickning Spirit and he is called so for Three Reasons 1st Because he raised Christ from the dead 2ly Because he raises us from the Death of Sin And 3ly Because he is to raise the Christian at the last day to immortal Glory From this we infer that those in whom the Spirit dwells must have Spiritual Life that is they must live so as to make his Will their Rule and his Glory their End and his Love their chiefest Comfort 6ly Take notice That the Spirit of Life is said to be in Jesus Christ and that 1st Because Christ did merite the Spirit of Life to his People 2ly Because the Spirit of Life did evidence principally It's quickning vertue in his raising Christ from the dead He did this that believers might have a pledge by this deed that he could raise them from the death of sin and of the grave 3. He is said to be in Christ Jesus because he is given to him principally and primarly and in a greater measure then to Believers the Father gave not the Spirit by measure to him John 3.34 And the Spirit is given to believers from Christ and for his sake and this directs Believers how to strengthen their Faith as to the expectation of the Spirits grace and influence to their Hearts Unbelief will say in their Hearts they should not expect the Spirits presence seeing they cannot deserve it The Answers is that Christ hath deserved it from them tho they have not deserved it themselves 2ly Unbelief will object the difficulty of the Spiritual and Corporal Resurrection a work so difficult how can the accomplishment thereof be expected The answer is That this Spiriâ— of life hath performed ane greater work in raising Christ from the dead then he should perform tho he should raise thee who are the Believer from the death of sin and the grave 3ly Unbelief in Believers will object against their undertaking great Spiritual work for God because they do not find such strength of the Spirits grace in them as many be proportioned to the greatness and Spirituality of that work But the Answer is They should not take their encouragement to the work from the greatness of the strength of their present inherent grace but from the greatness of the strength of that Spirit of life that primarly and principally resides in Christ and therefore Paul 1 Tim. 2.1 He bids Timothy be strong in the grace that is in Jesus and in the Philip 4. He says he can do all things through Christ that strengthneth him and in 2 Cor. 12. He says he rejoyces in his infirmity that the power of Christ may rest upon him And therefore an exercised Believer with indwelling sin if he would have the most comfortable look of Christ let him look to him as having the fullness of the Spirit of life in him for Christ is not only lovely to a Believer as his Blood has an Expiatory vertue to cleanse away our guilt but as he has an fullness of the Spirit whereby he is able to quicken the Believer and raise him from the Death of sin to a Spiritual life Observe the designation of Corruption it is called the Law of Sin to hold out its moral evil 2ly It is called the Law of Death to hold out the prejudice it doeth to us It gets the name of the Law of sin to hold out the impetuous activity of it to make us commit Actual sin notwithstanding all the restraints that God puts upon us by his prohibitions by his Threatenings by his Judgements and Crosses by his Checking and Restraining-providences by his Allureing mercies by his awakening-Smarting challenges of our conscience 2ly This Corruption is very powerful to overcome the restraints of Men made against it No humane law with it's most Vigorous execution can altogether stop its Impetuousness Indwelling sin is so impetuous that it doeth overcome the restraints the the sinner puts on himself he will break his own Vow 's purposes and promises From the Impetuousness and efficacy of this indwelling sin we may inferr the folly of them that think to get it Mortified by their own strength without the efficacy of the Spirit of life convoyed to us in the humble use of appointed means 2ly It says they are fools who look upon their resolutions to live blamelesly as a sufficient guard against Scandalous sins Indwelling sin is so impetuous in its acting that it will break out notwithstanding of that resolution if it be not mortified by the Law of the Spirit of life Next the Text holds out the prejudice we lustain by Corruption here it is called the Law of Death and that first because the strength of Corruption and it's Actings marr Spiritual Life 2ly Because although the Guilt of Corruption be Pardoned to â— Believer yet the intrinsick Demerite of Eternal Death sticks to it 3ly Because that Natural Death necessarly is Connected with it For though the Death of a Believer be not the effect of a Curseing Law as the just Punishment of Corruption yet the Totaâ— removeal of Corruption from the Believer is to be brought about by Death the Dissolution of Nature If this were well considered by Believers it would make us humble under the Sense of Indwelling sin and would make us painful for its Mortification anâ— make us exceedingly long for it's Total Abolition Observe Paul applyes this Priviledge of freedom from indwelling sin to himself and thâ— Application is worthy of Observation if yâ— look to its Qualities As 1st It 's an Application that is attended with a due Sense of sin the Moral ill and prejudice of it an Christian exercised with the exceeding sinfulness of indwelling sin and the prejudice following on it is a fit applye of this benefite 2ly This Application is an humble Application he expects freedom from indwelling sin not from any paines he can take to Mortifâ— it but from the Law and Efficacy of the Spirit of Life in Christ Jesus 3ly Paul's Application of this benefite is from Knowledge he know's the Guilt of indwelling sin is removed by his Justification and he knowes the presence of it is to be removed alsewell as the Dominion of it to be broken by the Efficacy of the Spirit of Life in Christ Jesus Paul did expect this benefite on rational Grounds which he understood Not like many ignorant Christians that expect benefites fraâ— God and yet they have not distinct Grounds to found their Expectation on 4ly This Application was
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
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
Law of God with it's sanction and Threatning For as it is a perfect Rule of Righteousness it discovers sin As the Apostle says by the Law is the knowledge of sin and by reason of the Threatning subjoined to the Law it brings the sinner under a lyableness to Death and upon thir Accounts it is concluded by thir Divines who ascribe this sence to the Text That the Law of God gets this Name of the Law of â—in and Death But yet when we consider the Text more narrowly we think it has an other meaning For it is very clear from the preceeding Chapter That by the Law of sin the Apostle means Corruption and we do not find the Apostle in other places of Scripture giving that name of the Law of sin and death to the Law of God And therefore by the Law of the spirit of life is meant the powerful influence of the spirit of life upon Believers which frees Paul from Corruption these 3. ways 1st By dwelling in Pauls heart he makes up a spiritual Union betwixt Christ and him and so frees him from the guilt of Corruption because by the spirit making up that Union he winns to a justified state 1 Cor 6.11 2ly He frees Paul from his Corruption because by his power he breaks the dominion of sin And 3ly By his presence and efficacious working he will in his own time abolish the remainders of Corruption out of Paul's heart The Cohesion of this Verse with the former seems to be the Apostles proving the latter part of the Verse thus That those that are in Christ must walk after the Spirit and not after the Flesh because the Spirit of Life breaks the Dominion of Sin in them as it did in Paul Or 2ly This Second Verse may be added to illustrate the first part of the first Verse viz. That there is no condemnation to the man who is in Christ and it may be set down to prevent an Objection against that Truth that the man that is in Christ is free of condemnation For it may be said that the man that is in Christ hath the Law of Sin and Death and since he hath the remainders of Corruption in him how can he be free from Condemnation It is Answered That the Spirit of Life frees the Believer from the Law of Sin and Death because by uniting a man to Christ it frees him from the Guilt of Corruption and by the Spirits presence as a Spirit of Life in Godâ—s own time he will be freed from the remainders of Corruption From what has been said we may soon see That our discerning of the remainders of Corruption in us inevitably brings us under many fears of Condemnation The fight of Indwelling Sin more forcibly puts us under a fear of Condemnation than the feeling of all our numerous Miseries can do and therefore it were fit for a Believer to strengthen his hope of the total abolition of Sin in him and this may be done 1st By considering our Union with Christ and Christ's Exaltation to Glory which necessarly says that all the Members must have a sinless conformity with the Head 2ly This Hope may be strengthned by considering that the guilt of our Corruption is already pardoned in our Justification for the 1st Verse says There is no condemnation to the man that is actually in Christ And 3ly This Hope may be strengthned in this that the breaking of the Dominion of Corruption in us by the Spirit of Life is a Pledge given us of God to assure us of its total abolition Observe 2ly That Paul was a man deeply exercised with the sense of remaining Corruption in him as appears by the last part of the former Chapter and now he wins to a great deal of freedom to apply Gospel-Priviledges and this tells you that the freedom of the Actings of Faith is very consistent with the sense of Indwelling Sin Observe 3ly Paul used many Means for Mortification he watched he prayed he kept himself out of the way of Temptation yet he ascribed not his freedom from Corruption to the use of these Means but to the Principal Author of his freedom viz. The Spirit of Life who did bless these Means for that end Take notice of that Name that 's given to the Influencing Spirit that liberats Paul from the Law of Sin and Death it is called The Law of the Spirit of Life Because that as a Law hath a Moral Efficacy to draw those that live under it into Obedience So the gracious Spirit of God where he has an indwelling hath an strong Efficacy to bring the Person in whom he dwells to follow his Conduct And this leads us into an 4. Observation anent the mighty Working of the Spirit and his Grace in the Hearts of Believers and this mighty Power of the Spirit and his Grace evidences it self in these few things following amongst many moe As 1st In the actings of Faith under many Tryals which must argue a great Power that makes a man believe notwithstanding of great and manifold Guiltinesses and of long Continuance notwithstanding of Corruptions notwithstanding of violent Assaults from Satan yea notwithstanding of Desertions Chastisements and Death And therefore it is said Eph. 1.19 That there is an exceeding greatness of Power that works in Believers 2ly The Power of Grace kythes in that it can make a man forgoe those Sins his natural Complexion enclines him to whereunto he has been much accustomed and which have brought him great worldy Advantage 2ly Graces Power appears in that it makes a man forsake his own Righteousness and betake himself to Christs which deed will be very much opposed by Pride and self-Self-love 4ly It s Power appears in this in thaâ— it can make Christians with Paul not to look tâ— things seen that is to depise the allurements of the World which have a sensible certainty and are very grateful to our external Senses 5ly It evidences it self in making People patient under manifold sore continuing and extream Miseries even such oâ— whom is legible God's Quarrel with us for our Sins the Exercise of Patience under such must be an Effect of great Power See Cor. 1.10 11. And that because Patience will be opposed by our natural Pride Self-love and Unbelief Use of Information To let you see to whom you may ascribe the great Works of the mortified Believer even to the mighty efficacious Worker the Spirit of Life that is in Christ Jesus Use of Encouragement to the despondent Believer who â—s feared when he considers the Greatness and Spirituality of his Work he thinks that Work is so far above him he will not get it accomplished But the Answer is His Encouragement should spring from his looking to the mighty Power of that indwelling Spirit in him and albeit he may find himsâ—lf very weak to manadge his Spiritual Work if he compare the greatness of his Work with the strength of that measure of inherent Grace he has for the time yet he
Intercession 6ly It makes him capable to exerce his mediatory Kingly Power over all the Creation for their good and safety Eph. 1. and last Psal 2. He hath by Inheritance obtained a more excellent Name than the Angels and it is of the Son it is said His Throne is for ever and ever Likeas it is by his Soneship he is capable for the comfort of Believers to be the Judge of the quick and the dead John 5.22 Observe 2ly Christs Mission He was sent of the Father 2nd this Mission imports 1st The Fathers great Love to the believing World John 3.16 1 John 4.9 2ly It imports that Christ his acting the Work of our Redemption was the Effect of a former Decree and was no casual or fortuitous Thing but was the accomplishment of a Divine Purpose Acts 4 28. and therefore that Providence is not to be stumbled at 3ly It imports that Christ had Gods Warrand for what he did Jo. 6.27 and he confirmed his Commission by Miracles Jo. 5.36 And therefore they that reject Christ contemn the Fathers Authority 4ly It secures us of Christs Fidelity that he will pursue the Accomplishment of the Fathers Designs for the infinitly Wise God would chuse none but those that would be trustie to him John 6.38 and 8.29 And from this we may gather his success Isa 44.1 4 Observe 3ly The Incarnation of the Son of God He was sent in Flesh he was not sent in the likeness of Flesh but in the likeness of sinful Flesh he was made real Flesh John 1.14 He was made of a Woman Gal. 4. He was manifest in the Flesh 1 Tim. 3.16 He was the man Christ Jesus 1 Tim. 2.5 and this was done 1st That he might communicate the Gospel Revelation to us in a way condescending to our Infirmitly Heb. 1.1 2ly That we might have one in our Nature to cast a Pattern to us for Obedience to God Phil. 2.7.8 3ly That he might be capable to bear the particular Punishment threatned by the Law viz. Death Heb. 2.14 And That his suffering being the suffering of Humane Nature might be imputable to us See the Text God punisht sin in his Flesh or in his Humane Nature that the Righteousness of the Law might be fulfilled in Believers 4ly That he might be a Sympathiseing Intercessor Heb. 2. last and 4.15 and that by vertue of the Experience of these Temptations we are subject to And 5ly That the Father might make him a Pledge to us of our Victories and Blessings he would make him in our own Nature to overcome Death and all our Spiritual Enemies that his Victory might be a Pledge to us that God can make frail man overcome death and all their Spiritual Enemies though they have a frail Nature And 6ly That we might have an easie Passage to God the Father because we go to him through his own Son dwelling in our Nature Joh. 14 6. Heb. 10.20 We go through the vail of his Flesh to the Father That is the Passage Observe 4ly Christ was not made sinful Flesh but was made like unto sinful Flesh This holds out Christ's sinlesness this behoved to be that he might be a perfect Patern for our Obedience that he might be a spotless and acceptable Sacrifice that he might be the Truth of these his Types viz. the Legal Sacrifices that were to be offered without blemish that his Sufferings might be for the behoof of others seing he knew no sin himself 2 Cor. 5. and last That he might be a prevalent Intercessor Heb. 7.26 He was free of Original Sin being conceived by the Holy Ghost in the Womb of the Virgin and so not springing from the first Adam by way of ordinary Generation And it was not consistent with Justice that he should want Original Righteousness by vertue of Adam's breach of the Covenant of Works seeing he was not a Person engaged in that Covenant either Virtually or Formally for as I said he came not of Adam by ordinary Generation Observe 5ly He was made in the likeness of sinful Flesh which imports these two 1st A subjection to the common Infirmities of Mankind such as Hunger Weariedness and Mortality And this should sweeten these Miseries to Believers because we may expect his sympathy with us under them for he had personal Experience of them Likeas this may sweeten our Lot under them that God gives us an Instance in his Person that these Infirmities are consistent with special Love and after-happiness as we see in Christ's case 2ly The Phrase being made in the likeness of sinful Flesh imports not only Christ's Subjection to the common Infirmities of our Nature that all men are subject to but it imports his lyableness to extream Sufferings for our sins As our Soverty Observe 6ly From the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports the final cause of Christs Mission Incarnation and Humiliation That the Abolition of Sin is the End why God sent his Son into the World to dye which holds out the odiousness and hurtfulness of Sin seing all this ado was made for the removal of it And therefore we should be watchful against the committing of it grieved when either we or others do commit it and restless and painful for the mortification of it Now follows God's Action by which he brought about the Justification of the Sinner consistent with Law exprest in these Words He viz. God the Father condemned that is punished upon a Judicial Sentence past against Christ as Soverty He condemned Sin in the Flesh The Text holds out Three things anent Christ's Sufferings 1st Their Quality they were Punishments for they were not Miseries sent on him by God to express his Soveraignty but the Effects of Divine Justice 2ly The Words hold out who is the Principal Author and Inflicter of them and that was God the Father 3ly They hold out the Subject of his Sufferings and that was his Flesh or Humane Nature The Text says He condemned Sin in the Flesh That is in the Flesh of his own Son Flesh being here put for frail Nature For the First of these That Christ's Suffering is a Punishment for sin Appears 1st Because he was the Truth of the Levitical Sacrifices The sacrificed Beast was substitute in the room of the guilty Sinner for the Sinner confest his Sin over the head of the Sacrifice 2ly Christ is said to bear the Curse of the Law Gal. 3.13 3ly He is said to dye in our stead Rom. 5.8 4ly He is said to be a Propitiation through his Blood Rom. 3 25. 5ly He is said to give his Life a Ransom for many 1 Tim. 2.6 6ly He is said to bear our sins in his own Body on the Tree 1 Peter 2.24 God is said to make him sin for us 2 Cor. 5. and last To lay our iniquity on him Isa◠53.6 This tells us 1st That it was not only to give us a Patern for Patience that he suffered or to give an Confirmation to the Truth of
his Doctrine but the main End was to satisfie for our sins And though Christ be God-man yet it is not incongruous to say that he satisfyed his Fathers Justice for the contempt of his Father's Authority by the violation of that Law so expresly enacted by the Father because he did reveal himself to the Rational World by that Constitution Neither is the freedom of pardoning-Grace inconsistent with this satisfaction of Christ because though Christ bought our Pardon we did not buy it our selves and our Pardon may well be called free though it be given us for Christ's sake because the Father of Grace provided Christ for us 2ly Of Grace he accepted of Christ's suffering in our stead he might have required personal satisfaction from our selves And 3ly Of Grace he gives â— Faith through which we have interest in the satisfaction Neither can it be said that Christ's sufferings are not satisfactory to Justice because they were not Eternal For 1st The Dignity of his Person contributed to the value of his sufferings and thereforâ— it is said God by his own Blood purchased his Flock Acts 20.28 2ly He bore the extremity of suffering sinlesly and overcame them by his own Spirit in raising himself from the dead He ascribes the raising up of the Temple of his Body to himself Joâ— 2.19 Now the damned in Hell can neither suffeâ— sinlesly nor yet relieve themselves from their Sufferings which makes their Sufferings to be Eternal 2ly It tells us the Godly may well bear wiâ— Chastisements for sin seing Christ hath born the Legal Punishment 3ly This may encourage us to make use of Christ as a Savior seing he can give 〈◊〉 such a Salvation as is consistent with the Justice 〈◊〉 God he having born the punishment due to siâ— 4ly This may give us an account of the Righteousness of that Providence whereby an most innocent Person was exposed to the greatest Extremitie of Misery The Answer is tho he was personally Innocent yet he was Legally Guilty for he willingly undertook to be our Soverty And this mâ— tell us that the most dark and strange Providences would appear highly Rational if God's Designs were knowen in them The particulars wherein Christ's suffering did consist Are 1st In that he was subject to the sinless Infirmities of our Nature 2ly In his Subjection to the Moral and Ceremonial Law Gal. 4.4 3ly In his Temptations frae Satan 4ly In his Persecutions from the World 5ly In his Poverty 6ly In his Reproach Shame and Contempt he suffered from the World 7ly In his severe pains he had on the Cross in all the parts of his Body and without the least Alleviation of inward Joy which many of the Martyrs had 8ly It consisted in Natural Death Like as he had Trouble in his Soul as appears in his Prayers by strong Crying and Tears and by his Bloody sweat in the Garden and by his Outcry on the Cross when he said Why hast thou forsaken me And this suffering in his Soul consisted in his fear of being swallowed up of Wrath see Heb 5.7 8. which Fear was sinless because he having frail Nature and having a quick apprehension of Divine Wrath and its unsupportableness to that Nature without supernatural support and he at this time not reflecting on the promise of supernatural support he could not but fear the being overcome thereby If it be said it was a sin to him not to reflect on that promised Support I Answer It was no sin because his Mind being Finite and being fixed in the apprehension of that terrible Object of Divine Wrath it could be in no Natural Capacity at that same moment of time to reflect on the promises of Support the which he did quickly after when the Mind was in its Natural Capacity to do it 2ly His Soul-trouble consisted in the want of the sensible Enjoyment of his Fathers Love whereof he complainâ— on the Cross 3ly His Soul-Trouble consisted in that great Grief which put him in an Agony and made him Sorrowful even to Death And this was for feeling the Wrath of an Angry God against sin From this First We may see the greatness of the moral ill of Sin that brought on such sharp and sore Sufferings upon Christ 2ly We may see the firmness of the Commination of the Law for iâ— the Threatning was exactly accomplished on the the Elects Soverty It will be exactly accomplished on the Sinners themselves that have no interest in the sovertys satisfaction 3ly In Christ's severe Sufferings ye may read the greatness of his Love 4ly Since his Sufferings were so extream It commends his Carriage as an imitable pattern under an suffering lot see him Exercising Faith Love to God and his People Sympathy with God's People as he had with the Disciples when he found them sleeping Zeal Patience Self-denyal and the like c. We may here observe that the Text refers the inflicting of this Punishment to the Father he thaâ— sent his own Son Condemned that is punished siâ— in the flesh of his own Son This is clear because that this punishment was inflicted for manifestatioâ— of the Father's Justice Rom. 3 2â— Because he was offered to God the Father as an sacrifice Eph. 5.2 His suffering was the accomplishment of the Father'â— purpose and brought about by the Fathers provividence Acts 4.28 This Cup was holden to his Head by his Father Jo. 18.11 He dyed in Obedience to his Fathers command Jo. 10.18 This speaks the Fathers regarding the Credite of his own Law who tho he intended to save his Elect yet would not do it without keeping up the Honour of his Law and the Glory of his Justice 2ly It holds out the greatness of his Love to the believing World and gives them an ground of Assurance that there is no promise in the Covenant of Grace but he will perform it for their good He that punished his own Son to make way for their good will certainly for his cause give them all that good which he hath purchased Rom. 8.32 Verse 4. That the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit THis is the Effect of the wise Method that God did take for the Justification of the sinner in a way consistent with the Law And in speaking to these Words as they are connected with the former verse we will speak to these 3. Things 1st Clear what this Righteousness of the Law is and that it is a Righteousness 2ly That Christ hath acted and done it And 3ly That it is surely ours and that it is fulfilled in us As for the first The Righteousness of the Law to clear what it is and that it is you must know that it hath two parts its preceptive part and it 's Comminatory part now both these are Righteous 1st The preceptive part it is Righteous if ye consider either the Authority enjoining or the Matter enjoined The Authority is just If ye consider ouâ—
their Corruption By the things of the flesh are meant either such outward Enjoyments as are gratifying to our Corrupt Lusts or such sinful methods as Corrupt Men ordinarly chuse to attain these Enjoyments by or both By â—ding the things of the flesh is meant Corrupt Men their high esteem of strong desires after and solicitous care about these Enjoyments of the World that gratify unrenewed Lust That Unrenewed Men thus mind the things of the flesh appears Because to enjoy the Objects of their Lusts they will not stand to commit the greatest of crimes Jeroboam would not stand to commit Idolatry to gratify his Ambition Judas would not stick to betray his Master to gratify his Covetousness 2ly Unrenewed Men will expose themselves to much to ill of Spirit and Labour of Body to obtain these Enjoyments 3ly They expose themselves to many Bodily dangers to enjoy them 4ly They have great fears of loseng them they have a great confidence and rejoiceing in the enjoyment of them Luke 12. The Rich Man bad his Soul take rest and be Merry 5ly Unrenewed Folks have an exceeding greif when they want these Enjoyments The Causes why Unrenewed Fold mind the things of the Flesh are first Ignorance of and Infidelity about an other Life A second cause is a wrong Set of heart whereby they love to have their satisfaction placed in outward things more than in God A Third is the Devil hurries Corrupt Men to follow sinful courses who by that can get no leisure to reflect on the Vanity of these Enjoyments The Evils of their thus minding the things of the flesh Are 1st This practice ordinarly hardens People and gathers strength to Corruption and makes customary sin hard to be overcome Jer. 13.23 2ly This course is very scandalous and offensive to others 3ly It exposes Men to great smarting of Conscience for it 4ly It exposes them to many snares and destuction 1 Tim. 6.9 10. 5ly It exposes them to great Torment through disapointment of their expectations The Use of this serves First for Tryal Those that mind the things of the flesh are in a state of Nature 2ly It bids us pity those those that are in an unrenewed state For they have a pityful Employment minding always the things of the Flesh 3ly It exhorts such as are unrenewed to seek the Renovation of their Nature by Prayer to God for it and the use of the means of Grace see Peter's Exhortation to to Simon Magus Acts 8.22 and Ezek. 36.37 The last part of the verse is contained in these words Those that are after the Spirit mind the things of the Spirit Now First By those that are after the Spirit are meaned Such who have an renewed Nature whose Conversation flows from Faith and Love who are led by the Spirits motions whose Conversations are regulated by the Law in its spiritual meaning whose Conversation hath an tendency to promote spiritual Ends viz. The Glory of God and the pleasing of him their own Salvation the preserving Peace of Conscience the attaining of Communion with God in the World and the Edification of theâ— Neighbour By the things of the Spirit are meant these Duties the New Man exerciseth himself in with Delight and these Comforts that please the new Nature and its Felicity By the minding of the things of the Spirit is meant thâ— Christians esteem of and concernment about thâ— enjoyment of spiritual Good We may observe here the Renewed Man mind the things of the Spirit that is he minds the Dutiâ— that are pleasant and profitable to the New Naturâ— As 1st The duties of the Moral Law Paul tells 〈◊〉 in the 7 Rom. That he delights in the Law of Goâ— after the inward Man 2ly He minds the Exerciâ— of Faith he sits down under Christ's shadow witâ— great delight Câ—râ— 2.3 3ly He is much taken 〈◊〉 about the guiding of his Conscience 1st That 〈◊〉 Conscience may witness for his Integrity 2 Cor. â— 12. 2ly That his Conscience may testify his Tendeâ—ness 1 Cor. 4.2 3ly That it may testify his 〈◊〉 offensive walking Acts 24.16 4ly That his Coâ—science may testify for him that he hath an Intenâ— in Christ's Blood Heb. 10.22 4ly The reneâ—ed man minds Duty if you consider that he is careful to mix the Exercise of Grace with the Exercise of Gifts 1 Tim. 1 14. 5ly He is careful to Exercise the various Graces of the Spirit as providence calls him to it 2 Pet. 1.5 Next as to the Comforts of the New Nature he is an Man that hath a panting desire after fellowship with God Psal 63.8 and that either in Ordinances Psal 27.4 or in Providences Psal 34.7.8 In the last place the renewed man is taken up about his Felicity As 1st To make his Title sure to it Phi. 3.9.10 2ly That he may hastily enjoy it Phil. 3.14 3ly That he may keep entire friendship with God who is the giver of it 2 Cor. 5.8 4ly That he may taste something of it before he enjoy it fully Philip. 3. penulâ— And 5ly He commits the keeping of it to God till he come to the Actual Enjoyment of it 2 Tim. 1.12 From this we make an Use of Tryal of our renewed state And 2ly We would be exhorted if we would be in capacity to mind the things of the Spirit to study more Heart-renovation by labouring to entertain the impressions of the word without prejudice Rom. 6.17 Verse 6 For to be carnally minded is Death But to be spiritually minded is Life and Peace HEre the Apostle proves That those that walk after the flesh are lyable to Condemnation Because to be Carnally minded tends to Death and the truth is that these Objects which gratify Lust or rather those sinful courses that corrupt Nature takes for to attain the Enjoyment of these gratifying objects certainly tends to Death many times the wickedness of men brings them to an untimeous Natural Death and always Mens acting of Wickedness encreaseth Spiritual Death which stands in the Alâ—e nation of the Heart of Man from conversing with God whether to converse with him by Prayer in the use of publick Ordinances or in conscientious Reflections upon and improvement of the course of Divine Prvoidence Now since Sin encreases our Alienation from God it cannot but encrease our Spiritual Death for the Life of the Soul lyes in Communion and fellowship with God 2ly The Carnal Acts of the carnal mind encrease Spiritual Death because they encrease in us an impotency to do that which is spiritually good and they encrease in us a Readiness and Ability to do that which is Evil so then Sin cannot but encrease Siritual Death Because Spiritual Death consists in an Aversion from doing good and a readyness to do Evil. Likeas there is a strict Connection between the sinful course of the Carnal unrenewed Mind and Eternal Death which stands in the Eternal separation of an Man from the favourable presence of God And the Intimation and Expressions of his special Love
the Conscience 3ly Corruption craves That the Christian should stand in fear and awe of it That they should be hopeless ever to get it overcome and this he is prompted to by his sinful Heart through considering the multitude of his Corruptions and the deepness of their Root and of his oft Essays against it with frustration following thereupon and his want of skill to improve Christs Mortifying Grace But the Christian is not a Debitor to give it this awe anâ— fear for this discourageing fear of the power of Corruption should be studied against 1st Because he is free of the Guilt of it 2ly Because he is no moâ— a Slave to it Rom. 6.14 3ly This Fear does hiâ— prejudice For 1st It makes him suspend his Faitâ— upon the promise of pardon 2ly It makes him doubt if God would hear his Prayers 3ly Iâ— make him â—ath to engage against it as being hopeless of the successfulness of his engagement and so he is a Prey to the meanest Temptation and then confusion of Spirit and want of peace follows 4ly We are not Debitors to the Flesh to give it Entertainment for it craves of us that we should seek External Temptations to it to feed it this should be denyed because it stops folks confidence in Praying for Mortifying Grace 2ly It obscure the sight of sincerity Psal 18 23. 3ly It provoke God to let them meet with these occasions 5ly We should not hearken to Corruption when it craves the hideing of its Nakedness from us by making us extenuate it for the yeilding to it in this will not lessen it in Gods sight 2ly It keeps away the impressions of pardoning Mercy Psal 32.3 3ly it will keep us from the Exercise of Repentance or Soul-Loathing and tenderness of Conscience against Sin and weakens the Mans esteem of Christs Blood and sets God against the Man Jer. 2.35 And 6ly Corruption craves spareing of it That we should not seek the Life of it but be content with an mean measure of Mortification And this it doth telling us that we may have peace and Communion with God and keep up our Name of Profession notwithstanding of this But we should not yeild to this because Corruption was cruel to us seeking our Death 2ly If we attempt not its Death none of our Attempts will be successful against it 3ly When we attempt its Death it makes it as it were despaired and gives us more ado whereby we are necessitate to believe on Christ for Mortifying Grace and forced to have a desire to be gone to be sure of it and withall if we do spare it it may break out to our shame Verse 13. For if ye live after the Flesh ye shall â—y But if ye through the Spirit do mortify the deeds of the Body ye shall live HEre the Apostle is proving we are Debitors not to the flesh but to the Spirit And that because of the benefite we have by the one and the prejudice we have by the other Death is by the one and Life by the other Observe 1. That those that live after the flesh shall dye after the flesh imports a mans fixed purpose not to contradict the Corruptions of his Nature Psal 36 3. 2ly When a man resolutely sets himself to bring the motions of his Corruption to External Acts Mica 2.1 Psal 36 4 3ly When he delights in sinning and is frequent in it and is fearless under it Psal 36 2. In a word it is to be a slave to Corruption and to make it our design to give it full satisfaction Eph. 2.1 2. To spend our time Wit and Parts to the gratifying of our Lusts and to place our felicity and satisfaction in them such a course of Life ends in Eternal Death as appears by the Threatning of the Law and of the Gospel and the Self-condemnation of such Folks Consciences Use of reproof to those that are secure and have their security springing from misbelief of future Wrath False-Imaginations of Divine Mercy Stupidity and souredness of Conscience Blinding self-Self-Love and Atheistical Thoughts of Providence as tho God would neither do Good nor Evil but such would remember to reflect on the Truth of the Scriptures the hatefulness and demerite of Sin and the Justice of God Observe 2ly That the Mortifying of the Deeds of the Body is a most advantagious thing and brings Life with it it brings with it the Life of Justification or Pardon because it 's the great Pledge of Pardon 1 John 1.8 2ly It brings with it the Life of Sanctification consisting in these Four viz. The Easy Vigorous Cheerful and Constant Exercise of Grace 1st It brings the easy Exercise of Grace with it because it makes a man quick-sighted to discern his Duty for Lust blinds the mind it frees him of these Lusts that makes him ordinarly shift the doing of his Duty 2ly Mortification makes him Vigorous in the Exercise of Grace 1 Tim 6.11 Because the whole Heart when Mortified gets liberty to be about its Duty in the Exercise of Grace 3ly It makes him cheerful in it Because the Exercise of Grace is connatural to a Mortified Heart And the mind of a Mortified Man does more clearly discern the Advantage of the Exercise of Grace than the mind of another 4ly It is useful for the constant Exercise of Grace and that because it keeps him from being easily overcome with Temptation 2ly He cannot weary of it for he finds a pleasure in it And 3ly He does not soon satisfy himself with what he has done because he sees many of his Imperfections therein But 3ly Mortification is good for the life of Comfort Because it fits a Man for discoveries of God Matth. 5.8 It qualifies him for hope 1 John 3.3 And contributes to the intrinsick pleasure that the New Man has in Duty And 4ly It brings the life of Glory with it because it tends to prepare a Man for it From all this we may see 1st The cause why many Christians wants the intimation of their Pardon it s because they study not Mortification 2ly We see that we need not lay the blame of the want of Sanctification either upon Gods sparingness to give us sanctifying Grace or upon External Temptations so much as upon our own neglect of Mortifying our Lusts 3ly This tells us why so many Professors are Strangers to Comforts Use 2d Of Exhortation if we would win hastily to Heaven we would strive to mortify Lusts and as we would have those Advantages let us go about the Duty 1st Labour for the discovery of the Evills in the Imperfections of your Services Rom. 7.21 2ly Repent of them Jam. 4.8.9 Continually groan under Corruption Rom. 7.24 make no provision for Corruption Rom. 13. last And apply the promises of the Gospel 2 Cor. 7.1 Next study to reflect on the prejudices you have sustained by them how oft they have brought on Judgements upon your Person made you Scandalous to others interrupted your Communion with God broken your peace
have distinct Petitions to God about their condition and therefore David Psal 38. When he fears Gods rebukeing of him in Wrath all that he wins to is All my desire is before thee and my groaning is not hid from thee Psal 38 9. This speaks out what sad Condition the Saints may be in sometimes when they are under this confusion They would not conclude that they are in an unrenewed state on the account of this condition neither would they reckon that all of their Prayers they put up to God in this condition are refused by him for God observes what is regular in their Desires and accepts it tho it be mixed with many irregularities as the next Verse tells us and this is an Evidence of the great Favour and Grace of God to his own and this tells us that the prevalency of Prayer springs more from Divine Favour than from its own absolute and intrinsick Perfection Observe next that in the sad conditions of the Saints they are called to fervency in Prayer this is necessary if they would imitate Christ in his Prayers and if they would imitate the Saints Practice according to the Scriptures And 3ly The Fervour of Prayer is necessary for the prevalency of it for as James tells us that the effectual fervent Prayer of the Righteous avails much with God if men would win to fervour in Prayer they would labour to be under the fullest conviction of the necessity and usefulness of the Mercies prayed for Verse 27. And he that searcheth the Hearts knoweth what is the mind of the Spirit because he maketh Intercession for the Saintâ— according to the Will of God HEre the Apostle adds the Consolation thâ— God accepts the indistinct and confused Prayers of the Saints and he gives the reason of this acceptance 1st He knows what in these Prayerâ— flowes from his Spirit men in confusion cannot takâ— up what is the good and what is the bad of theiâ— Prayers but God can take it up because he searcheth the Heart and by searching knowes what iâ— perfectly in it and so can accept the good and refusâ— the evil in them 2d Cause of acceptance is Thâ— good of these Prayers comes from his Spirit and therefore he cannot and he will not refuse the good desires that are excited by his Spirit sent into theiâ— Hearts A 3d. Cause is these good Desires anâ— Intercessions are made for the Saints for their Spiritual and Eternal Good whose Felicity God intends to bring to a Perfection A 4th Cause is that this Intercession made by the Spirit is according to the Will of God that is according to his Promise for the Spirit excites no desire in a Saint for any good but what is promised of God 2ly Thir desires are according to the revealed Will of God which is the Rule of Duty and agreeable thereto the Desires excited by the Spirit are all lawful Desires 3ly Thir Desires are according to Gods Will because attended with submission to his disposeing Will. Observe 1st The Designation that God gets in the Text he is called the Searcher of Hearts and one that by searching perfectly knowes the Heart man by Reflections can but know his Heart imperfectly for the Lusts of his Heart are deceitful and darkens his mind that he cannot see all the evil that is in his Heart perfectly and the number and greatness of the evils that is in the Heart of the best marrs the mind of man from taking up the good that is mixt with these evils Next Satan does not perfectly know what is in the Heart he only can conjecture by the external Conversation and Temperature of the Body what is in it but God has the perfect knowledge of it he framed it and therefore knows it 3ly The Heart of Man as to its actings depends on Gods Influences the Heart of man is in the hand of the Lord and he turneth it whethersoever he will 3ly The internal Acts of a Mans Heart and Soul is regulate by the Divine Law and the Sum of the Law is to love the Lord with all our Heart alse well as to give him external Service and therefore he being Judge of them he must know them In a Word his Immensity and Omniscience makes him perfectly know all the Good and al the Evil that is in the Heart Use of this is first to exhort Folks to look well to the Heart that it be right for God knows it we should look to this that the Heart hate the Ill and love the Good 2ly This is very comfortable to these that are sincere for let the World calumâ—niate as they please God sees the contrary 3ly It may terrify the Hypocrite who professes fair and neglects the Heart Observe next That God accepts and hears the sincere Prayers of the oppressed Saints The Texâ— says he knows what is the mind of the Spirit thaâ— is he approves and hears the Desires excited by the Spirit in the Hearts of the Godly This is cleâ— from the returns he gives to those Prayers bâ— giving Spiritual and Temporal Mercies This Goâ— doth to keep his promise for he has promised tâ— hear the Prayers of his People 2ly To convincâ— the Atheistical World of a Providence And 3â— To testify his respect to Prayer and to endear thâ— Exercise to the Saints 4ly To testify his respect tâ— Christ for whose sake he hears them 5ly To testiâ— that Blessed Harmony that is amongst the Persons 〈◊〉 the Trinity in carrying on the Work of our Salvâ—tion The Father hears these Prayers that are dâ—ctate by the Spirit for the Saints Good 6ly Thâ— he may sweeten our Mercies as coming to us thâ— way and intimate his Love to his Saints therebâ— see Dan. 9. And 7ly That he may put a note oâ— respect on his Saints and shew the view of the moyen with him as he did to Moses and Daniel Use Seing this is a priviledge of the Saints Lâ—bour to win to these Prayers that prevails with God and for this effect First Labour to be renewed be Saints for it is only the Prayers of such that prevails with him 2ly See that your Prayers come not so much from the gift of Prayer as from the Grace of Prayer let them come from an Holy Inclination to promote your spiritual good they must come from the Spirit 3ly They must be lawful desires agreeable to his will 4ly They must be attended with submission 5ly They must be founded on the the promise 6ly They must be single Desires we must not regard Iniquity in our heart Psal 66.18 7ly They must be fervent groanings unutterable 8ly They must be attended with Breathings after the publick good of the Saints Eph. 6 16 9ly They must be in faith Ja 1 3. 10ly They must be free of resentment and revenge see 1 Timothy 2 8. Use 2d Of Tryal Since the great reason why the Lord hears the Prayers of his People is because they flow from his Spirit ye would try whether your
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
Expressions of Bounty are given with Christ which holds out that if we have an interest in him we have an interest also in all these all things are yours and ye are Christs and Christ is Gods 2 Cor. 1. last 2 Cor. 1.20 2ly It imports that Christ is the principal Gift other things cannot be had without him and if they could they would not be sweet to us 3ly When the Text says he gives us all things with him it imports that all the Expressions of his Bounty conferred on us in our afflicted condition are given to us upon the account of his Merite and not upon the account of ours Observe 5ly The Apostles manner of Expressioâ— shewing Gods readiness to supply the need of his afâ—cted People on Christs account in these Words He shall be not with him freely give us all things imports thâ— crossed Saints should have no doubt of Gods readâ—ness to supply their Wants This appears from 〈◊〉 Faithfulness in keeping Promises 2ly The Uâ—changeableness of the goodness of his Nature 3lâ— From his tender Sympathy towards his People 〈◊〉 their afflicted condition In all their afflictâ—on he was afflicted Isa 63 9. 4ly It appears fâ—â— the great love that was vented in procureing them Saviour Use of Reproof to those that have hard thoughâ—â— of God as tho he were unready or unwilling to suâ—ply their wants Use of Exhortation to concludâ— from hence that what ever our Lot is it is suite for us This would make us love our God and comply with our Duty and Cross notwithstanding oâ— Cross were against our Natural Humour vâ— farr Observe 6ly That Gods giving up of Christ 〈◊〉 Death is a great Confirmation of the Fathers Lâ— to us In speaking to this I shall clear first in wâ—â—â— sense it is the Father did not spare his Son 2ly Wâ— he is called his own Son 3ly In what sense it 〈◊〉 said that he delivered him up to Death And 4â— How all this is the very highest Expression 〈◊〉 his Love For the First The Father is said not to spare tâ—â—â— Son to hold out that our Salvation was so dear 〈◊〉 him that rather than it were not brought about it was content to expose his Son to a state of Humâ—ation for us and this must be an Argument of great Love It was great Love to design and bestow Salvation on us but it was an greater Argument of Love to design such a Salvation for us as would not be brought about but by the Humiliation of his Son and this tells us we are still great Debitors to the Fathers Love for it 's impossible that we can express Love to him as he hath to us 2ly It says that as we are obliged to Christ who by his Humiliation merited our Salvation so to the Fathers Love likeways who to make way for it procured Christs Humiliation 3ly It says there is nothing promised in the Covenant but we may expect it from the Fathers Love seing Heaven it self if it could have heen given another way then this had been an expression of Love below this expâ—cision of it 4ly If Love made him part with he Son for us it saith that there is nothing so dear to us that we should not part with to testify our Love to him 2ly He is said not to spare him because after he had undertaken to be our Soverty Justice exacted all the Penalty of him for the breach of the Covenant of Works and for all our Sins he forgave him nothing Isai 53 7 It was exacted and he Answered it tho' these Words be otherways in our Translation when Christ dyed he said It was finished Jo. 19.30 He suffered in his Soul Body and Name The Lord withdrew his sensible Comfort from him at appears by his crying My God why hath thou forsaken me Devils vexed him Men mocked him From this See 1st The greatness of Gods Love to us that he would not divide the Legal punishment of Sin 'twixt Christ and us but would have him to bear it all 2ly We would read the greatness of Gods Love in the Extremity of Christ his Sufferings And for this effect be oft considering 1st The painfulness of his Death 2ly The Ignominiousness of his Death 3ly It was a Cursed Death and he dyed in the account of many as deserving Death and in the view of many 3ly Consider the trouble of his mind Jo. 12.27 It puts him to that what shall I say He was exceeding sorrowful Matth. 26 38. 4ly Consider his Prayers for relief his sinles nature shuning this Cup he that was so willing to suffer being put to that tells us he was put to great Extremity 5ly Consider his Prayers the fervour of them Luke 22.44 The frequency and shortness of them and that he desired the Disciples to watch and pray with him all that says that he was sore put to it 6ly Consider that he stood in need of the confirmation of an Angel Luke 22.43 7th The prophetical Expressions of the old Testament about his Sufferings says he was in great Extremity his being bruised pouring out his Soul to Death Isai 53. His Heart being poured out like Water Psal 22. That says he behooved to be in great Extremity Use 3d If God spared not Christ but put him to bear the whole Curse for his People then they are to bear no portion of vindictive Wrath themselves 4â— if Justice spared not him it will not spare others that have no Interest in his Suffering The Wicked and Unbelievers may expect the exact accomplishment of the Threatning 5ly Believen may venture on his Satisfaction 6ly Be affected with Sin that procured this Extremity of Suffering But 2ly He is said to be his own proper peculiar Son Jo. 10.34 1 Jo. 4.10 Jo. 1.8 Gal 4.4 And this was a great Expression of the Fathers Love If ye consider that he was the Object of his Fathers Eternal Love Prov. 8. 2ly In that he gave up his own Son He testified by this his design to bring up his People to the Honourable state of Adoption From this see the necessity of our Salvations being brought about by Christ and by no other for no other was capable of the Work of Mediation but he He had only Personal Dignity to make his Sacrifice of Value He only had the Spirit to apply the purchases of that Sacrifice 3ly How the Father delivered him up to Death This Delivery to Death is ascribed to the Father by reason of his Decree that he should dye 1 Pet. 1.20 2ly Because it was by his Providence all that was inflicted on him he had the main hand in inflicting all that punishment on him that he sustained And that Providence had the main hand in Christs Sufferings Appears 1st In that he suffered not till the appointed time came notwithstanding all his Enemies Malice The Scripture saith no man laid hands on him for his hour was not yet come 2ly Scripture-Prophecy about them tells us that Providence ordered them 3â— Christs
recommends it to us as 〈◊〉 way to make use of Rom. 3.25 1 Cor. 1 30. Use since God Justifies the People of God may contemn the Worlds Censures the Devils suggestions and the groundless Challenges of our own Conscience When he adds that it is the justification of Gods Elect he holds out First The freedom of it 2ly The continuance of it it is a state of standing favour it is called the Grace wherein we stand Rom. 7.1 Verse 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us HEre the Apostle comforts the Afflicted Persecuted Christian with this That not only he can Answer the Law-Charge but also with this that he is free from a Condemnatory Sentence by the Judge This freedom does appear from these considerations First Christ is the Judge 2ly The Gospel and not the Law is the Rule of Judgement Jo. 12.48 3ly Consider the qualities of their Pardon it is total irrepealable well confirmed by Christs Death the Oath and promise of God 4ly Look to the satisfaction on which this Remission is founded it is compleat in its Nature exactly Answering all the comminatory parts in the Law He exhausted the whole Curse Gal 3.14 The punishment of all our sin was laid on him Isa· 53.6 The Expiatory Vertue of the Sacrifice was perfect Heb· 10.14 1.3 2ly This Satisfaction was Gods choice Heb. 10.6 3ly God approves of it Eph. 5.2 This appears by his Resurrection in setting him at his own right Hand 4ly Christ is an â—ntercessor ready to vindicate it from all Aspersions of its insufficiency for us 5ly The Father declares that this Satisfaction is ours by Right Use to reprove the People of God that have a slavish fear of Condemnation This arises either from our ignorance of the forementioned Grounds or our unbelief of them Or 2ly It arises from our Conscience accusing us for our great sins before Conversion or for them after Conversion or from our declineing from a good frame Or this fear of Condemnation may arise from some singular Cross that we are under or from the frightful Apprehension we have of Death This misbelieving Fear brings us under a Spirit of bondage through the fear of Death and makes us neglect our duty of longing for Christs second return Use of Exhortation to the confidence of Absolution at his 2d Coming and if we would have this confidence at his coming labour to keep the Anointing with you labour to abide in him 1 John 2. â—7 28. Observe next that this freedom from Condemnation belongs only to the Called the Elect of God for of such only doth the Context speak the unconverted Folks are under Law-Wrath John 3. last and their contempt of the Gospel brings them more under condemnation John 3 19 Neither can it be otherways because these that are uncalled hâ— no interest in Christs Person and so cannot wâ— Paul have fellowship with his Sufferings for at 〈◊〉 only our effectual Calling that brings us to a feâ—lowship with Christs Person 1 Cor. 1.9 This reproâ— the unconverted for wanting the fear of Condemnation this Security arises from a stupidity of Conscience not accusing them for sin 2ly It arise from the abuse of their Prosperity or it may aâ— from their â—ning to their Morality or to the â—nency of Gifts or to their leaning to a great Name amongst the Godly To such Persons ordinarly the Gospel-Offer is very unsavory because they cannot see their need of it and ordinarly such Persons aâ— supprised with horrible Awakenings of Conscience under great Crosses or at the hour of their Death Directions how secure People may win to an awakening 1st They would examine their Life by the Rule of the Law 2ly They would be of considering the old Covenant of Works 3ly Thâ— would consider that not one Word of the Gospel confirms their Security 4â—y They would consider that Justice spared not Christ when he was inputatively guilty 5ly They would consider thâ— Gods Holiness Justice and Veracity and his respect to the Glory and Credit of the Redeemer â—gadges his Wrath to pursue the rejecters of Christ 6ly We would consider the Marks of Gods indignation upon the Souls and Bodies of Men upon Inferiour Animals and upon the Works of Creation which are imprinted upon them for sin This will give them a visible Evidence of Gods hatred at sin This may secure expected Punishment from God if Grace prevent not 7ly They would retire them sâ—lves from the Worlds noise and make a Reflection on their inward Temper and beg the convinceing Spirit of God to through the Work of Conviction on their heart The Apostle in laying down the Grounds upon which Faith triumphs over the fear of Condemnation holds out these four Viz. Christs Death Resurrection Session at the Right Hand and Intercession Christs Death may well be a ground of freedom from this fear because 1st It was the Punishment threatned in the Covenant of Works against our sin and he never having been a transgressor of that Covenant for he never personally transgressed it neither could Adam's Transgression be imputed to him because he sprang not from him by the way of natural Generation I say he being thus Innocent his Death behooved to be a dying in our stead 2ly This Death may free us of this fear because he endured the Spiritual Death threatned in the Old Covenant he took it off us and laid it on himself he suffered in his Soul also well as in his Body as Witnesseth the History of his Passion which shews us that his Father withdrew his Comforts from him when he cryed out My God Why hast thou forsaken me And likewise it tells us his Soul was subjected to Trouble to Soul-Grief Fear and Agony 2ly His Resurrection is a good Ground to secure us against this Fear because it is the Fathers absolution of him as our Soverty 3ly The Session at the right Hand secures us against this Fear because iâ— is a Preludium of his being Judge and a certain Pledge given him of the Father of his total Victory over all the opposition made to hâ— Peoples Salvation Psal 110.1 Likeas it is a furthâ— Testimony of the Fathers acquiesceing in that satisfaction he payed to Justice for the sins of his People Heb. 1.3 4ly His Intercession secures us from this fear because it is a Ground that may sufficiently comfort us by assureing us of the continuance of our Friendship wâ—th God and our standing in our justified state notwithstanding of our daâ— sinful infirmities 1 John 2.1 2. But because this Text speaks of the great Articles of our Creed we would inferr some comfortable Inferences from them And 1st From his Death inferr the greatness of his Love to us Job 15.12 2ly Inferr the strong Confirmation of the new Covenant therefor his Blood is called The Blood of the New Testament in the Institution of
suppose it 's a great difficulty to overcome the Temptation of the Contentments of this life And this will appear to be true if ye consider thâ— these Contentments have a sensible present certainty which makes us prefer them to the thing of another life which are to come and cannot be seen but believed 2ly The Contentment they offer is suitable to our Corruption 3ly At the first view they offer Happiness as they did to Solomon 4ly We are under necessity to use these Contentments and readily the use of them ensnares us and the necessity of our using them makes us forget our selves when our heart is too much taken away by them 5ly We would willingly have Happiness to ly in them as appears by our trying them after disappointments Solomon tryed Wisdom again and again Eccl. 2 12 Our desire that Happiness should be in them makes us hardly believe that it is not in them 6ly The Contentments of this life are very various and our deceitful heart tho we have experience of the emptiness of some yet it bids is try others this made Solomon turn himself from one thing to another 7ly There are many Folks that are drawen away with the Contentments of this life and that makes the Temptation hardly overcome 8ly We have the easy opportunity of enjoying them and that proves a great snare to us they may easily be had by some whereas spiritual Comforts require more diligence to obtain them 9â—y The heart of Man must be defended by spiritual Enjoyments against this snare and many times the Christian lyes out of these partly through Gods Desertions and partly through his own Sin Mis-belief Laziness and unconstant pursuit of them Use Wonder not then that this temptation carries so many away with it 2ly It says to the Rich that they should be afraid for they are in the midst of Temptation 3ly It says to the Poor that they should be Content with their Poverty because they want the temptation and not to repine 4ly It exhorts all to be sober-Minded and those that stand under this Temptation to be humble seing it is so dangerous 5ly Seing it is a Temptation that is so hardly overcome we would try whether we be overcome by it or not And 1st We must try whether we make use of these Contentments to satisfy our heart under want of Communion with God 2ly We would try whether or not we are so well pleased with them as we will desire to live in the World perpetualy and make it our home 3ly Whether we use them as helps to serve God or rather as fewel to our Lusts Observe 2ly That God has provided sufficient security against the temptation of the Worlds Contentments As appears 1st If ye consider that he has clearly revealed a Heaven and an other Life and has given them the security of a promise for it Heb 11 13. 2ly He has given them the first fruits of the Spirit to make these tasteless to them Psal 4 7. 3ly Ordinarly he keeps them from this Temptationâ— either by denying them these Contentments for nâ— many Rich are called 1 Cor. 1 30. Or by mixing something with them if they enjoy them that maâ— make them wersh to them viz Some spiritual Exercise about their Soul-state or some sad grieving cross that sticks to them that makes their other Contentments wersh 3ly Some fear of the inconstancy of their Lot as Job had Job 3 26. Or lastly He sets up a Light in the Mind that discovers the Vanity of all these Contentments to them Use this tells us that when the People of God are overcome with this Temptation in less or more they may blame themselves and not him 2ly It says that we should be thanful to God for these things that he gives us as securities against this temptation And for the first fruits of the Spirit our sticking Cross and the fears of coming Crosses we should be thankful 3ly Since he his provided thir sufficient Securities for us let us use all means to preserve us from the scaith of this Temptation And for this effect build up your selves in the Faith of the Truth of the Gospel 2ly Meditate much on the Excellency of the Good therein offered 3ly Consider much the vanity of all these Enjoyments Consider their unsuitableness emptiness and inconstancy and how frequently ye have met with Disappointments from them 4ly Be busie at your Duty that ye may not be ensnared by Idleness 5ly Take head to your Heart in the very first pursueing of these Contentments that it be not over eager Regulate your Conversation more by the word then by the Example of others Meditate much on Old-Age Death and Judgement Eccles 11.8 9.10 11. And lastly Labour to live in the Enjoyments of Gospel-Comforts Motives to perswade to the use of these Directions Are 1st The Eager pursuit of the Worlds Contentments loses our Time and makes us neglect our Duty 2ly It is an Sin that breaks our peace with God 3ly It wears out the thoughts of God Death and Judgement out of our Heart 4ly It makes Spiritual Content and Fellowship with God appear less excellent in our Eye And 5ly It makes our Cross more intollerable when it comes on us The next thing that the Apostle says that shall not separate us from the Love of God is Angels And by Angels some here mean Good Angels not that these can endeavour to separate us from the Love of God but by way of supposition that tho they would yet they could not effectuate it For we may suppose things that will never be to clear an Truth Gal. 1 8. By Principalities and Powers are there meant Devils Eph. 6 12. Col. 2 5. Called so because of their Power over the Inferiour World and therefore the Devil is called the Prince of the Power of the Air. 2ly For their Dominion over the Ungodly Men in the World Eph. 6 12. Or 3ly Here he may mean the most Mighty and Wickedest of these Spirits for certainly there are some of them more Mighty and Wicked then other Matth. 12 45. We may observe here that the Devils are greâ— Enemies to our Salvation and endeavour to separate us from Gods Love The Devils Enmity against 〈◊〉 appears In the Bodily Possession of the Saints he possessing of Mary-Magdalen Luke 13 16. And his drawing some of them to Compacts with himself 2 Chron. 33 6. Next it appears by his Accusations of them to God Job 1 Zech. 2 1 2. As also by his Accusations of them to themselves Luke 22 31 2 Cor. 2 7 11. And his Accusations of them to their Neighbours it was he that filled the Hearts of Jobâ— Friends with Surmises of his Hypocrisy As also he Accuses God to us as he did to our first Parents Gen. 1.12 His Enmity appears by his wronging their Goods as in the instance of Job it appears by his tempting them to Sin And that these Temptations come from him and not so much from Corruption