Sermons Preached on Romans 8

or that which but few or none do own? have not several with great solidity and judgment defended it? as to any error in it or any absurdities that will follow upon it, I must confess I do not (as yet) understand either the one or the other. A difference of parts in Sanctification is commonly granted, viz. mortification and vivification; the abolition of the power of sin and the implantation of the divine Nature; the putting off the old man and the putting on the new man (Eph. 4.22.); now why may not Justification have its parts as well as Sanctification? If the Believers righteousness doth lie in the fulfilling of the Law, and there be different parts in that Law (its commanding and its punishing part ), then that righteousness which results from the fulfilling of it must admit of different parts too. So that remission of sin is one part (that being grounded upon the satisfying of one part of the Law ), and imputation of righteousness is another part (that being grounded upon the satisfying of the other part of the Law ). The Scripture speaks of these not as one and the same, but as distinct; Rom. 4.25. Who was delivered for our offenses (there's remission ), and was raised again for our justification (or righteousness, there's the other part ): how the latter is attributed to Christ's resurrection is not my business now to inquire, I only cite the words as holding forth a distinction betwixt remission and righteousness: (So Rom. 5.9. compared with Rom. 5.19.). And Dan. 9.24.— to make reconciliation for iniquity, and to bring in everlasting righteousness; (here are the two parts of Justification set forth as different and distinct ). 'It is true, the Apostle Rom. 4.6, 7, 8. speaking of the Sinners righteousness instances only in the forgiveness or non-imputation of sin; but he doth not do it as if that was the all in that righteousness, but

• (1.) because that being one eminent part thereof he puts it for the whole:
• (2.) because that remission of sin and the imputation of a positive righteousness being never parted, in naming the one he included the other: not as if they were one and the same in their nature but because they are never separated in the • ubject.

I cannot yet be convinced but that the removal of Sins guilt and the introducing of a positive righteousness, are things of a different nature and carry distinct notions in them: for (besides what hath been already said,) though in God's dealing with fallen. Sinners they are never parted, yet as they are considered in themselves they may be parted. Amongst us sometimes sin is remitted when yet the offender is not justified, (as we see in the case of Joseph's Brethren, Shimei, Abiathar &c.); and 'tis possible for a person to be justified though he hath no sin to be remitted (as it would have been with Adam had he stood, he was then capable of Justification but not of remission ): now this their separableness evinces a difference or distinction betwixt them. To object therefore against the imputation of Christ's active Obedience as well as of his passive, (one being supposed to free us from guilt, the other to make us righteous ), that this would infer two different parts of justification; this is so far from being an Objection that 'tis but a plain asserting of what is so indeed.

2. Whereas 'tis said that this doth also make different causes of Justification, I say as before, what if it doth? Provided, that by those ye understand only the different grounds or matter of Justification according to its different parts; (that is) as Christ died and shed his blood there's the ground of the Sinners discharge from guilt, that which is imputed to him in order to that effect; then as he in all things actively conformed to the Law there's the ground of the Sinners positive righteousness, or that which is imputed to him in order to that effect. Such a multiplication of Causes, which are not so of a diverse nature but that they do unite and concur in some one as the general Cause (as these do in Christ's righteousness or Obedience ), carries in it nothing repugnant to Scripture or Reason. This righteousness of Christ is the one only material Cause of the Sinners righteousness; but that dividing it-self into his active and passive righteousness, accordingly the Causes of the Sinners righteousness are diversified.

3. The allusions (brought against the Truth in question) seem to fasten some absurdity upon it: For they tend to this, that for any to say upon one act sin is remitted, and upon another the person is made righteous; 'tis as if one should say, that by one act the crookedness of a thing is removed and that by another 'tis made straight, (and so as to light and darkness ).

To which I reply; I except against these similitudes as not suiting with the thing in hand; they are proper for things of another nature, not for that which we are upon; for that being a Law-act is not to be judged of by things of a physical nature. Suppose the effects mentioned are produced by one and the same act, yet they are not so pertinently alleged because what we are speaking of falls under another consideration. We are not concerned about crookedness and streightness, but about guilt and righteousness; all allusions which suit not with these (as things of a legal nature ) are insignificative. Will they say, that that which frees the Offender from guilt (when he stands arraigned before the Judge), doth also make him a true and exact keeper of the Law? that at the same time, and by the same sentence, wherein he is acquitted from the violation of the Law, that he is also thereupon to be looked upon as a person that hath really kept the Law? such an Instance as this would be pertinent; but then we should determine it in the Negative. And indeed I could humbly desire, that in these Points we might be very sparing in argumentative Similitudes of this nature; for 'tis very well known how by them some endeavor to decry and undermine all imputation of Christ's righteousness. To be made righteous by the righteousness of another? 'tis (say they) as if a man should see with another's eyes, or be learned with another's learning, or wise with another's wisdom &c. (there's similitude for similitude, though upon a far more pestilent and mischievous design). Therefore in Law-acts (such as we all grant Justification to be), let us keep to those allusions which are proper to such acts; or else (upon the disparity of Physical and Law-acts ) we shall run ourselves and others upon great mistakes.

Obj. This seems to reflect upon God some error or mistake in his judging, as if be should esteem the Sinner to do that in Christ which he did not do, and which he knows the Sinner did not do. And 'tis said, that 'tis not possible that we (by any estimation) can be the Subjects of those acts, qualities, accidents, which belong to another Subject.

Answ. Though the debtor himself doth not pay the debt, but the Surety in truth pays it, yet without any mistake the Creditor may in a Law-sense look upon the debtor as having paid it, inasmuch as his Surety paid it for him; and what his Surety doth, he doth (they being in Law but one person ): the application of this, as to God's judging with respect to Christ and Sinners, is plain and obvious. But I ask, why should this be thought a mistake in God to look upon us as obeying in Christ, when (I hope) 'tis not made a mistake in him to look upon us as disobeying in Adam? wherein is the truth of God more impeached in the one, than in the other? we did not personally eat of the forbidden fruit, and yet I presume it will not be denied but that in Adams eating of it legally we did eat it too; and that God doth most truly and righteously reckon us guilty of it as though we had done the fact in our own persons: Grant then that there is no mistake there, and it will follow that there is none here. Nay further, why may we not as well be said to obey in Christ as to suffer in Christ? his Sufferings were as remote and aliene from our persons as his active obeying; and yet 'tis granted, that they are so reckoned to us as that in them even we may be said to suffer and satisfy; and if the passive Obedience of Christ be thus imputed without any mistake, why may not the active without any mistake be imputed also? clear God in the one and you must likewise clear him in the other. And whereas 'tis said, that those acts, qualities, or accidents, which belong to one Subject cannot be made over to another; this strikes at all imputation (though I suppose 'tis not so designed), for that which is imputed must be out of that Subject unto which 'tis imputed; otherwise 'tis inhaesion, and not imputation. Adams disobedience was his own personal and subjective act, and yet 'tis ours imputatively and legally. (But of this I will say no more).

Obj. If Christ actively obeyed and fulfilled the Law, as in our stead, so that his Obedience be imputed to us; hence it will follow, that we are not at all obliged ourselves to obey or keep the Law, Christ having done that in his person for us. For as he bearing the curse and penalty of the Law, in our stead, we are thereupon freed from that curse; so if he did obey the Laws commands in our stead, we must also thereupon be freed from any obligation to obedience on our part thereunto.

Answ. All that follows from hence is this, that Christ obeying the Law for us and in our stead, we are not bound to obey it for those ends and upon those accounts upon which he obeyed it, (as namely for satisfaction and for righteousness before God): but as to other ends and upon other accounts, we are yet (and must be so) under an obligation to obey it. For being Creatures we are indispensably bound to keep that Law which our Creator and Lord is pleased to lay upon us, so as that nothing can absolve us from that obligation: And besides, not only love and gratitude to God do call for this Obedience from us, but it is the way wherein we can only hope for benefit by Christ's satisfactory and meritorious Obedience. We must not carry our Savior's fulfilling the Law for us beyond what he intended; now it appears by the whole tenure of the Gospel, that he never intended it to exempt believers from Obedience as it speaks duty, but only as 'twas the Condition of the first Covenant. I therefore think that it may as well be argued, that Saints should not die, or bear any punishment for sin, because Christ died for them and bore the penalty of the Law for them; as that they should not obey actively because Christ obeyed the Law for them. 'It is true, upon the imputation of his passive obedience they are freed from Suffering in order to Satisfaction, yet in other respects suffer they shall: and so upon the imputation of his active Obedience, they are freed from obeying (so as that their righteousness before God should not lie in that ), yet upon other accounts obey they must notwithstanding all that Christ hath done. In short, we may as well argue against others that upon their principles God's people are not liable to any punishment, as they do against us that upon our principles God's people are not under any obligation to obey the Law: and that explication or distinction which will clear and justify their Opinion in the consistency of the Saints Sufferings with Christ's passive Obedience, will do the same for ours in the consistency of the Saints Obedience with Christ's active Obedience.

Obj. 'It is objected, that the imputation of Christ's Obedience (as thus stated) makes Believers to be no Sinners, yea as righteous as Christ himself was: they in him fulfilling the Law, where's their sin? and his righteousness being made over to them, are they not as righteous as he was?

Answ. This is one of the beaten, thread-bare Arguments with which the ROMANISTS impugn (in general) the imputation of Christ's righteousness: Our PROTESTANT Writers thus answer them; though Christ's righteousness be imputed to Believers yet for all that they are Sinners, and may justly be so denominated, inasmuch as the denomination is taken from what is inherent in them, notwithstanding what is imputed to them. Saints may be considered either as they are in themselves, and so who can deny them to be Sinners? (so the best must cry out Unclean, unclean ): or as they are in Christ, they being justified through the imputation of his righteousness, and accepted in him as their Head and Surety; and so who will deny them to be righteous? He fulfilled the Law for them, which obedience of his being reckoned to them in God's account and imputatively they may be said to be without sin, (there's no ANTINOMISME in this if it be rightly understood); yet as they are in themselves and as to what is inherent and done by them, there is (God knows) too much of sin in them. 'It is no absurdity, for the same Subject under diverse considerations to be looked upon as sinles • , and yet as sinful; I am black but comely: O what a pure, spotless, righteous person is the Believer in respect of imputation; and yet what an impure, defiled, sinful person is he in respect of inhering corruption.

As to the other part of the Objection I deny the Consequence; may we not be righteous but upon this we must be as righteous as Christ himself was? as the former I would be loath to deny, so the latter I would be as loath to affirm. It doth not follow, if Christ's obedience and righteousness be imputed to us that therefore we must be as righteous as he was; because it is made over to us not in the fullness and infiniteness of it, but only so far as our case and necessity doth require; or not absolutely in the utmost extent and degree of it, but in tantum quod hoc that we may be looked upon as fulfillers of the Law, and as partakers of that righteousness which we need and are capable of. And (pray) wherein doth the imputation of Christ's passive obedience come short as to what is here charged upon the imputation of his active? will not the Argument lie as much against that as against this? For upon that ('tis said) the Law was fully satisfied and received from Christ in our stead its full accomplishment, upon that we are looked upon as having committed no evil and omitted no good, that Christ's infinite merit and Satisfaction is ours &c. wherefore may it not with equal strength be inferred from the imputation of this that we are not Sinners, and that we are righteous as Christ was, as it may from the imputation of the other?

Obj. This makes Christ to have done that very thing (for matter) which we ourselves should, that he paid that very debt of Obedience in kind (and not in value only) which the Law required and which we should have paid; which if so, and that that be reckoned to us, we are then justified by Works and our righteousness is Legal rather than Evangelical.

Answ. I have had occasion (in what went before) to speak a little of the idem and tantundem as they refer to Christ's Sufferings in answer to that Question Whether he suffered the self-same penalty which the Law threatened and the Sinner himself should have endured? or whether he suffered only that which was equivalent thereunto? In the deciding of which I closed with the common determination, that Christ's Sufferings for kind and substance, were the same which the Law threatened; but as to some certain Circumstances and Accidents they were but equivalent: The same resolution I shall give concerning the idem and tantundem with respect to his active obedience; as to the substantial duties required by the Moral Law, to them in kind he submitted, and to that very obedience which we were obliged unto; so it was the idem: But then there were some Circumstances (arising from some special Considerations about his person ) which in other things made a difference; with respect to which it was but the tantundem. What all were bound to do in the great and indispensable duties of the Law (as Holiness, Love to God &c.), that Christ did; but what some only are bound to do, upon certain special obligations lying upon them as they stand in such and such relations (as Magistrates, Husbands &c.), that was not done by Christ in specie (he not standing in those relations ). In the substantial duties of the Law and in those acts of obedience which were in general necessary, Christ did just that which we should have done; (understand me that I speak of Legal not of Evangelical Obedience, for though Christ did that for us which the Law demanded yet he did not do that for us which the Gospel demands): but as to some particular duties of the Law, proper to such persons in such circumstances, those he (not being under those circumstances ) did not do: and yet there is no defect in his Obedience, the want of this particular being supplied and made up by his general Obedience. The Text saith that the righteousness of the Law might be fulfilled in us; now why may we not content ourselves with this that Christ fulfilled the Laws righteousness, without running of ourselves upon perplexing debates about the idem and the tantundem? The case (in brief) stands thus, the Law must be obeyed, in ourselves we neither did nor could obey it, our Surety therefore must do it for us, he doing it for us his Obedience must be imputed to us, this imputation must be of that very obedience which we were bound unto, otherwise (this, & not something else in the lieu of it being demanded by the Law) we are yet debtors to the Law: therefore it follows that Christ did the idem which we should have done. For as he delivered us from the curse of the Law by bearing that very curse in his own person which we should have bore, so he fulfilled the righteousness of the Law for us by comforming to that very righteousness in his own person which we should have come up to.

As to our justification by Works (which is pleaded against this imputation ) to that I shall speak immediately in the Use.

And thus I have (with no small grief and trouble (the Lord knows) to see in this point differences amongst persons so godly, so learned, and as to myself that I should so unavoidably be concerned in these unhappy Controversies, ) gone over and answered the most material Objections (that I have met with) against the imputation of Christ's active Obedience. I would not be so fond or weak as to hope, that what I have said should have any influence upon those learned and judicious persons from whom I differ, so as to alter their opinion; (they knew it all before, and had it from others with great advantage, and yet could not be thereby convinced). However I thought I could not do less than what I have done: possibly thereby weaker Christians may come to some clearer insight into these matters; if there too I be disappointed, yet I have laid down the grounds of my own pe • suasion (which this Subject made necessary). Whether the Answers I have given to the Objections will be satisfactory to others, I know not; but I. seriously profess (as to the main) they are so to me. I must acknowledge in some of them there are those difficulties which 'tis not an easy thing to get over; yet upon the whole matter I must say, that (after the most serious thoughts) I (as to myself) can with more ease and satisfaction answer the Arguments brought against the imputation of the active Obedience, than I can those which are brought for it; otherwise I had not embraced an Opinion which some knowing men oppose with scorn and derision.

I come to the Application (wherein I must be very short).

From the Truth I am upon we learn (1.) in what way or upon what terms a Believer is justified. [Use 1] What are they? why the fulfilling of the Laws righteousness; which though it could not be done by the Believer himself, yet by Christ it is done for him. In the justifying of Sinners God proceeds upon the perfect righteousness and full demands of the Law; and being justified they are righteous according to that strict and exact righteousness which the Law itself holds forth. You read much of Legal and of Evangelical righteousness, of justification by works and by faith; there seems to be a contrariety between these two (and so there is in some respects ), but if you consider them materially and fundamentally they are one and the same: The righteousness by which we are justified, 'tis both legal or the righteousness of works and also Evangelical or the righteousness of faith; in reference to Christ 'tis legal (as he exactly fulfilled the Law), in reference to us 'tis Evangelical (that righteousness which was never performed in our own persons, being graciously made over to us and accepted for us ). And so as to ourselves we are justified by faith, but as to our Head and Surety we are justified by works: God deals with us in our own persons upon the terms of the Covenant of grace, but he dealt with us in Christ upon the terms of the Covenant of works: and indeed in the justification and salvation of a Sinner all these concur. The Scripture ('tis true) sets them in opposition one to the other, and makes them incompatible; but that is only in reference to the same subject under the same personal consideration: The same person as considered in himself, and by himself, cannot be justified by Works and by Faith too, by the Covenant of works and by the Covenant of grace too: but let Christ be taken in, and so these things are reconcilable. As Christ in his person did all which the Law or Covenant of Works required, so in him our justification is by the Law of Works &c. but as that his righteousness is imputed to us and applied by us, so our justification is of grace, by faith &c. That very righteousness which is legal in the Head is Evangelical in the members (in respect of the application of it). Blessed be God for the sweet harmony and concurrence of both Covenants, of Law and Gospel, Works and Faith in the Sinners justification and salvation! 'tis admirably brought about by this great thing which the Text speaks of, Christ's fulfilling the righteousness of the Law for us.

2. Secondly it shows us, what great respect and value the great God had for his holy Law, and what an high honor he put upon it. Which appears from this; the Apostle here setting down God's high and glorious ends in the sending of his Son into the world, he makes them all to center in the satisfaction and accomplishment of his Law: that it might be satisfied in its penalty, Christ shall be a Sacrifice (as you had it before); that it might be satisfied in its commands, Christ in his own person shall fulfil the righteousness of it (as you have it here). Here was by both plenary satisfaction made to the Law, which was the very thing which God stood upon and would have done: and rather than it should not be done, his own Son must come from Heaven, and put on flesh, and be himself made under the Law; he must live an holy life and die a cursed death and all to satisfy the Law. And this was a thing so great in God's eye, as that he looked upon the fulfilling and answering of the Laws demands as a valuable compensation for all the abasement and humiliation of his dearest Son: Oh let us think honorably of the Law for surely God did so. The Apostle had seemed to speak somewhat diminutively of it before, what the Law could not do in that it was weak; but here he puts a great deal of glory upon it, in making this the end of the Incarnation of the Son of God that the righteousness of the Law might be fulfilled in us. God never designed by the sending of Christ to have his Law abolished or abrogated; no, but rather to have it accomplished and fully satisfied: think not that I am come to destroy the Law or the Prophets, I am not come to destroy but to fulfil. In Christ's obedience, active and passive, we have an high demonstration of that singular respect which God bare to his Law. Sin was a base thing therefore that shall be condemned, but the Law was good therefore that shall be satisfied.

Secondly, [Use 2] from hence by way of Exhortation I would urge a few things upon you: As (1.) make sure of an interest in the privilege here spoken of. To have the righteousness of the Law fulfilled in us? O what a privilege is this! is it yours? are you in the number of the [us] in the Text? is Christ's obeying the Law so made over to you as that, in God's estimation, the righteousness thereof is fulfilled in you? Sirs! this is a thing that must be done either by you or for you; the former being impossible what relief have you from the latter? If you cannot plead this fulfilling of the Laws righteousness, either by yourselves or by your Surety, you are lost forever; you are under that debt to the Law which you will never be able to pay, you are yet in your sins, un-justified persons, you lie open to the wrath of that God whose Law you have violated, can make no good claim of life (for the Law is not done, its condition of life is not performed); and (which is very dreadful) if the Laws righteousness be not fulfilled in you the Laws curse will most certainly be inflicted upon you. God will have a perfect righteousness and obedience some where, or he will not justify and save; if therefore the perfect righteousness and obedience of Christ be not imputed to you, what will you do? what will become of you? woe to that man who when he shall come at the great day to stand before God's Tribunal, shall not be judged in and through Christ, a fulfiller of the Law! that shall then be, found without the garment of Christ's imputed righteousness! how will the Law fall upon him for non-obedience, and thereupon demand satisfaction of him in the suffering of eternal torments! Pray think of this in time, so as to get an interest in Christ's fulfilling the Laws righteousness. Some dispute whether his righteousness be imputed to any; let your enquiries (you taking the thing in thesi for granted) be about something else, viz. whether in particular it be imputed to you? and what you may be and do that it may be imputed to you?

For your direction and help in both of these enquiries, look to three things, Union with Christ, Faith, the Spiritual conversation; these are the evidences of the privilege, and also (especially the two former ) the grounds and means of obtaining it. The us (of whom the Apostle speaks) in whom the Laws righteousness is fulfilled, are

• (1.) Such who are in Christ: 1. Cor. 1.30.—
• (2.) Such who believe: Rom. 3.22. Rom. 4.24. Phil. 3.9.—
• (3.) Such who live the Spiritual Life; for so they are here characteriz'd, that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit.

So that would you either know whether Christ obeyed the Law for you, and that that his obedience be imputed to you; or would you take some course in order to the securing of this grace to yourselves; these are the things which your eye must be upon, that you be in Christ, that you be true believers, that you be holy and spiritual in your walking: God never intended that his Sons Obedience should be imputed to any but only to such as these.

2. You who pretend to the having an interest in this glorious privilege, I would (with the greatest earnestness) exhort you to go as far in your own persons as is possible in the fulfilling of the Laws righteousness. And this I would with the more vehemency press upon you, because of those ugly aspersions and calumnies which some do cast upon this precious Truth, and the worthy Assertors of it: How do Papists let fly whole volleys of bitter invectives against Protestants, because they assert the imputation of Christ's Obedience (and so expound these Words)! And there are some Others who are high enough in their censuring and calumniating of this Doctrine, as if it tended to nothing but to make men careless and loose and profane, as if it opened a wide door to all licentiousness, and did cut the sinews of all piety and godliness. O therefore I would entreat you to be the more strict, exact, holy, obedient in your course, that you may live down all these scandals and that your conversation may be a • isible confutation of them. 'It is no new thing for the Doctrines of imputed righteousness, of not resting on the Law for justification, the decrying of Works for righteousness, the crying up of Faith as the great condition of righteousness and life; I say, 'tis no new thing for these evangelical Truths to be reviled by some, and perverted by others. Therefore (as to the latter ) the Apostle when he was speaking of them was fain ever and anon to interpose something by way of Caution, that he might obviate those misinterpretations, perversions, abuses which some might make of what he had said; Do we (saith he) make void the Law? is Christ the minister of sin? And surely we have need to do the same as to that which I am upon: O (say some) did Christ in our stead obey the Law? is his fulfilling the Law made over to us? then we have nothing to do, we are under no obligation on our part to obey too; is not Christ's perfect fulfilling the Law enough? what can be further required of us? what need we trouble ourselves about any obedience or holy walking? But God forbid that any of you should thus reason! We are indeed too prone to such reasonings; 'tis very natural to us to catch at anything that may comply with the gratifying of the flesh, and with the easing of us as to the severities of an holy, obediential course: and hence it is that we suck poison out of the sweetest flowers, turning the grace of God into wantonness. But (I assure you) there's nothing in Christ's Obedience and in the imputation thereof; that hath any tendency or gives any encouragement or patronage to any such loose inferences: for though he obeyed the Law for us yet we ourselves must obey it too; his obedience must not justle out ours, both together (upon different accounts ) do very well agree. Indeed he having obeyed the Law, we are not bound to obey it for such an end, as for satisfaction and merit, for righteousness and life; yet in other respects and for other ends, as that we may conform to the Will of God (and so please him), that we may (in our sphere) imitate our holy Savior, that we may testify our love and gratitude to God &c. so we are as much bound to keep and obey the Law as ever. O 'tis such an excellent Law in the commands and injunctions of it, that all should delight in conforming to it! as 'tis the Law of works (calling for perfect and personal Obedience, and giving no strength thereunto) so 'tis burdensome, but as it is puts the creature upon works and is the rule and matter of obedience, so the gracious Soul will delight in it. Wherefore though Christ hath fulfilled it for you, yet it becomes you too to live in all obediential compliance with it and subjection to it.

And (I say) herein go as far as is possible. You cannot perfectly fulfil it (blessed be God that is not required of you!) but yet you should do as much as ever you can; you should endeavor after perfect obedience though you cannot arrive at it. Our Savior's perfect obedience may encourage us in our lamented defects, but we must not thereupon stint or limit ourselves in our obedience. A gracious man's will is always above his power; he can do but little but he would do all. 'Twas an high commendation given to Caleb; saith God of him he followed me fully, or (as 'tis in the Hebrew vajemalle achari ) he fulfilled after me; and thus it is with every Caleb (one that is after God's own heart as the word signifies) he's for fulfilling after God. The Apostle speaks of 〈 in non-Latin alphabet 〉 , the fullness or fulfilling of obedience 2 Cor. 10.6. Epaphras prayed for the Colossians Chap. 4.12. that they might be complete in all the will of God; and 'tis said of Zechariah and Elizabeth Luk. 1.6. they were righteous in all the commandments and ordinances of God: O that it might be thus with you! If straight bodies be put together there is an universal contiguity betwixt them, they'll meet and touch each the other throughout; and so where the heart is sincere it will close with every part of God's Law. Christians! pray rejoice in Christ's fulfilling the Laws righteousness, and rest upon that only; but yet in the way of duty and obedience aspire in yourselves at the highest fulfilling of the Law which here you are capable of.

3. Thirdly, the Law-righteousness Christ hath fulfilled for you, but the Gospel-righteousness you must perform yourselves: The Moral Law (as 'twas strictly and properly the Covenant of works ) Christ hath satisfied in his doing of what it required, but the Evangelical Law (requiring Faith and Repentance ) you yourselves must satisfy: Christ's obedienee to the former is made yours by imputation, but as to the latter there must be your own personal and inherent obedience. We read of Christ's being made under the Law▪ and of his fulfilling the Law, but we never read of his being made under the Gospel or fulfilling the conditions thereof: no, you must repent yourselves, believe yourselves, or else all that Christ hath done upon the account of the Law will not profit you. I would not be mistaken in this; therefore

• (1.) I do not mean that you are to perform the Gospel conditions in your own strength; was it so, you might as well do what the Law as what the Gospel requires, (it being as easy in your own strength to obey the one as the other): You yourselves are to repent and believe, but 'tis not of yourselves; these are the gift of God. Nor
• (2.) do I mean, that the performing of the Gospel-conditions is left to the lubricity of your Wills, so as that it should be uncertain and undetermin'd whether you should perform them or not; for, upon the Election of God, and the purchase of Christ, all that do belong to him shall certainly believe and repent. Nor
• (3.) do I mean, that upon the fulfilling of the Gosp •• -Law, you should have another formal righteousness before God distinct from that which results from Chaist's obeying the Moral Law, (which is imputed to you); but only that upon your performing of the Gospel-conditions way may be made for the application of Christ's legal obedience to you, as the only thing wherein stands your righteousness: (these are things which might be very much enlarged upon, but I am now in hast).

All therefore that I drive at is this, Christ fulfilled the Moral Law for you but he never fulfilled the Gospel-Law for you; you must repent and believe yourselves, or else you cannot rely upon the imputation of Christ's Obedience to the Law: if you be impenitent and unbelieving, both Law and Gospel are unfulfilled and in full force against you. 'Twill be an insignificant plea at the great day when the Laws righteousness shall plead against you, for you to say, Lord! Christ fulfilled that righteousness; true (will God say) he did so, but the Gospel-righteousness was not fulfilled by you; therefore what my Son did as to the other is nothing to you.

4. One thing more, you that are Believers take a further view of the great love of God and Christ, and let the sense of it work up your hearts to the highest thankfulness. Was God pleased to send his own Son in flesh, for this very end that he might fulfil the Law? and when his Son had so done, doth he reckon that obedience to you as if you had done it yourselves? O incomprehensible, infinite, amazing love! Was Christ willing to submit to this, on these terms to take flesh? O the transcendent, superlative love of Christ! He who made the Law to be made under the Law? he who was the Lord and Sovereign to be willing to become a Subject? he to undertake to do that which you could never have done, and without the doing of which you must have eternally perished? he to condescend to do what the Law demanded, to suffer what the Law threatened? what shall we say to this love! surely we can never enough adore it or sufficiently bless God for it. Saints! did you but consider what humiliation this was in the Son of God, what a dreadful enemy this Law would have been had not its righteousness been fulfilled, into what a blessed state things are now brought; it would certainly highly affect you with the love of Christ, and engage you to love, serve, praise him eternally.

The third Use is Comfort to the people of God; [Use 3] and indeed to such here is not a little matter of rejoicing. The righteousness of the Law fulfilled in us? great and blessed words! Did God employ such a person, in such a way, for such an end? that end must needs then be attained; and if so, what shall hurt them for whom it was attained? You who believe do often fear that the Laws righteousness is ready to rise up against you, you tremble at the thoughts of it when you consider how short you come of it; but fear it not, for in Christ 'tis exactly, perfectly fulfilled; and that for you too, in your stead, that 'tis as well as if you had obeyed it fully in your own persons; is not here ground of Comfort? You eye the imperfection of your own obedience (and you do well), but pray eye too the perfect obedience of the Lord Jesus which is yours by imputation. There is now no condemnation to them who are in Christ; why now no condemnation? because now Christ hath fulfilled the Laws righteousness for such; and thereupon who or what shall condemn them? You are troubled because of the Law of Sin, but that the Spirit hath freed you from; you are troubled because of the Law of God (inasmuch as you come so much short of its righteousness ), but that by Christ is fulfilled for you. You desire a righteousness, such an one as will bear you out before God; here 'tis for you, Christ's own righteousness is yours; O you may say In the Lord we have righteousness. When you had none of your own God provided another and a better for you; Assignata est ei aliena (justitia) qui caruit suâ, ( Bernard. Epist. 190. ad Innoc. ); Christ was willing to be made sin that you might be made the righteousness of God in him. You may with holy confidence say Law thou demandest much of me (and that very justly), and I cannot myself answer thee in these demands; but there's my Savior, my Surety, he hath paid the full debt for me, he hath in my room and place done and suffered all that thou canst require, to his satisfaction I appeal: (a good appeal! the Lord give you more and more of the comfort of it). That which often causes a gracious Soul to be troubled, is the consideration not only of the Laws penalty but also of the Laws purity; Oh 'tis a righteous Law and it calls for an exact doing righteousness in the Creature, what will become of me who cannot answer it herein? Now under this trouble, the belief of the imputation of Christ's active obedience may be of great use: And this is one reason why I would be the more loath to part with the imputation of that obedience, because under troubles of Conscience it is so proper, so necessary, so sovereign a Cordial for many fainting Christians. To shut up all; Believers! Christ's whole Obedience ( active and passive ) is yours, what would you have more? what can Sin, or Satan, or Conscience, or the Law itself now object against you? be humble and mourn in the sense of the imperfection of your own inherent righteousness, yet withal rejoice and glory in the fullness, perfection, everlastingness of that righteousness which is imputed to you. 'It is a terrible word to Sinners the righteousness of the Law must be fulfilled on them, 'tis a comfortable word to the Saints the righteousness of the Law is fulfilled in them.

The Index, Directing to the principal Things insisted upon in this Book▪

A.
• SUch as are in Christ must abide in him Page 73
• Of Christ's Active Obedience. Vide Obedience.
• Particular Acts do not evidence the State but the general Course. Page 92
• Of Spiritual Affections. Page 109
• There is no Condemnation yet much Affliction to Believers. Page 7
• 'It is Antichristianism directly or by Consequence to deny Christ's coming in Flesh. Page 422
• Of Atonement by Christ. Page 498

B.
• Baptism alone not sufficient to prove Union with Christ. Page 62
• Fleshly Walking contrary to Baptismal Dedication. Page 122
• Being in Christ opened. Page 42
• Christ being sent by God, that is a great engagement and encouragement also to Sinners to believe on him. Page 310, &c.
• How Sin exerts its power in and by the Body. Page 183
• The miserableness of the Sinners Bondage under Sin opened & set forth. Page 189, &c.
• The proper and only Cause of Deliverance from Sins Bondage. Page 242, &c.

C.
• Great Changes in the Godly with respect to their inward Comfort or Sorrow. Page 5
• The weakness of the Ceremonial -Law: Page 262
• Of Union with Christ. Vide Union.
• Of Christ's being sent by God the Father. Vide Sending.
• Of Christ's Sonship to God. Vide Son.
• Of Christ's Incarnation. Vide Incarnation.
• Of Christ's being a Sacrifice. V. Sacrifice.
• Of Christ's Obedience. V. Obedience.
• Christ's praeexistence before he was born of the Virgin proved. Page 284.
• Christ is a Person. Page 287
• His Personal distinction from his Father proved. Page 287
• Christ's Godhead proved. Page 349
• His Manhood. Vide Man.
• The excellency of Christ's Priesthood and Sacrifice. Page 539
• Christ's fitness to be a Redeemer and to be sent by God opened in some particulars. Page 299
• Communion depends upon Union and follows upon it. Page 69, 84
• Communion with God and Communications from him are made credible by Christ's Incarnation. Page 444.
• Christ being Man must be compassionate. Page 452
• Concupiscence is Sin. Page 8
• No Condemnation to such as are in Christ. Page 7
• proved. Page 20
• Condemnation opened as to Word and Thing. Page 17
• It refers to Guilt and Punishment. Page 18
• There's the Sentence and State of Condemnation. Page 19
• 'It is Virtual or Actual. ibid.
• There is matter of Condemnation in the Best. Page 8
• Condemnation by Men, by Conscience, by Satan. Page 10
• Condemnation under the Gospel as well as under the Law. Page 13
• 'It is not only No Condemnation to Believers but positive Salvation. Page 16
• Of the dreadfulness of Condemnation. Page 25
• How it may be avoided. Page 32
• Persons exempted from it are to be thankful and cheerful. Page 37, &c.
• What the Condemning of Sin is. Page 460
• There may be troubles in the Conscience after Sin, and yet Sin may reign. Page 212
• The Contrariety of the two Walkings. Page 95
• The Corrupt Nature set forth by Flesh. Vide Flesh.
• The Covenant of Redemption touched upon. Page 298
• Of the New Creature. Page 65
• Of the crucifying the Flesh. Page 66

D.
• The Law of Death opened. Page 152, 249
• Sin and Death go together; especially when 'tis the Law of Sin. Page 250
• How the Regenerate are freed from the Law of Death. Page 253, &c.
• Comfort from hence to such against the Fear of Death. Page 257
• In temptations to Sin 'tis good to consider that 'tis Sin and Death. Page 254
• Comfort to Believers as to Death from their Union with Christ. Page 81
• Christ's Death a strong Dissuasive from walking after the Flesh. Page 128
• The main Ends of Christ's Death made good against the Socinians. Page 518, &c.
• Man had not died if he had not sinned. Page 250
• Of the Saints Dignity from their Union with Christ. Page 96
• Of the Dominion of Sin. See the Law of Sin.

E.
• The converting Spirit works efficaciously and irresistibly. Page 234
• Of the spiritualness of a man's Ends. Page 111
• Expiation of sin by Christ's Sacrifice. Page 449
• That finished on Earth, not done in Heaven. Page 505
• The Nature of this Expiation. Page 510
• The Extent of it. Page 511
• Vide Sacrifice.

F.
• God the Father's Love to be admired in his sending of Christ. Page 303
• Saints are to think well of God the Father as well as of God the Son. Page 305
• Faith the Bond in the Mystical Union. Page 49
• Faith to be repeated in fresh applications to Christ. Page 553
• There are but few in Christ. Page 118
• Flesh is in the Best. Page 91
• All particular Sins comprehended in Flesh. Page 97
• Of being in the Flesh and walking after the Flesh. ibid.
• Flesh taken for corrupt Nature. Page 99
• Why that is set forth by Flesh? Page 100
• Flesh considered more
  • Generally. Page 99
  • Particularly. Page 101
• The Philosophical notion of Flesh and Spirit. Page 105
• What it is to walk after the Flesh. Vide Walking.
• What the Flesh is by which the Law is made weak. Page 263
• Of Christ's being sent in Flesh; that opened. Page 375
• He did not bring his Flesh from Heaven. Page 376
• Of the verity of his Flesh (against the ancient Heretics). Page 377, 379, 380
• That proved. ibid.
• How he was sent in the likeness of sinful Flesh. Page 406, &c.
• And but in the likeness of sinful Flesh. Page 410, &c.
• Of the excellency of Christ's Flesh. Page 417
• He as sent in Flesh is to be believed on. Page 424
• Of Freedom from the Law of Sin. Vide the Law of Sin.
• Freedom from its Guilt and from its Power. Page 150
• Of Christ's Fulfilling the Law. Vide Law.

G.
• The eternal Generation of Christ the Son of God, proved. Page 324, &c.
• The difference between that and common Generation. Page 356
• Its mysteriousness. Page 354
• Of the excellency of the Gospel and Christian Religion. Page 415
• The Privileges of Believers under the Gospel above those under the Law. Page 450
• Grace set forth by Spirit, and the Reasons why 'tis so. Page 104, &c.
• There should be in Saints a Growth in Spiritualness. Page 137
• Of the Spirits being a Guide. Page 108
• Whether Christ took our very Guilt upon him? Affirmed. Page 490

H.
• Heaven made credible upon Christ's Incarnation. Page 447
• Holiness pressed from Union with Christ. Page 75
• From being made free from the Law of Sin. Page 225
• From the Incarnation of Christ. Page 437
• The Holiness and sinlesness of Christ's Human Nature. Page 411
• The necessity thereof. Page 414
• The difference of the Human Nature as in Christ and as in us. Page 386
• Of the advancement of the Human Nature by Christ's assuming it. Page 451
• Christ to be highly Honoured. 'It is shewn wherein. Page 363
• Humiliation the way to Consolation. Page 5, 6
• Saints to be humbled, that they were so long under the Law of sin, and that sin still hath such a power in them. Page 217, &c.
• As also that there should be that Flesh in them by which God's own Law is made weak. Page 271
• Humility pressed from Christ's taking our Nature. Page 437
• Of the Hypostatical Union.
• Vide Union.

I.
• About the Idem and the Tantundem
  • With respect to Christ's Sufferings. Page 489
  • To his Active Obedience. Page 608, &c.
• Of the Imputation of Christ's Active Obedience. Vide Obedience.
• How the imputation thereof is to be stated. Vide ibid.
• The Incarnation of Christ largely discoursed of. Page 372, &c.
• His Mission and his Incarnation two distinct things. Page 376
• The Latter not impossible, not incredible. Page 386
• The Grounds laid down why Christ was Incarnate. Page 387, &c.
• Prophesies and Types of it. ibid.
• Seven Propositions insisted upon for the explication of it. Page 393, &c.
• What benefit had they by Christ who lived before his Incarnation? Page 397,
• Why he was Incarnate just at that time when he was incarnate? Page 398
• A firm Assent is to be given to the Verity of Christ's Incarnation; as also a firm Adherence to him as incarnate Page 420, &c.
• Many other Duties urged from this Incarnation. Page 426, &c.
• As also the Comfort of it. to Believers is set forth in several Particulars. Page 441, &c.
• Whether if Man had not sinned Christ had been incarnate? Neg. Page 406
• Of Inclinations Good or Evil, and their difference in the Godly and Others. Page 110
• The severity of God's Justice in Christ's being a Sacrifice. Page 543
• The Law unable to Justify. Page 266
• Whether there be two distinct integral parts of Justification? Page 602
• In the Justifying of Sinners God proceeds upon the fulfilling of the Laws righteousness. Page 610
• As to Christ we are justified by Works, as to ourselves by Faith. Page 610

L.
• Law of Sin, what it is. Page 151
• What the Law of the Spirit is. Page 159
• All Unregenerate persons under the Law of Sin. Page 169, &c.
• How Sin is a Law; opened in the proper & improper notion of a Law. Page 172, &c.
• Wherein Sin acts as a Law. Page 177
• How it may be known, when it is the Law of sin; That particularly opened. Page 179, &c.
• All the Regenerate are freed from the Law of Sin. Page 154, 203, &c.
• They are freed from Sin only as 'tis a Law. Page 149, 203, 206
• Their freedom from the Law of Sin proved from Scripture and Argument. Page 207, &c.
• How f • r men may go and yet not be freed from the Law of Sin. Page 210
• A serious Exhortation to all to get free from it. Page 214, &c.
• One Direction given in order to it. Page 217
• What is incumbent upon those who are made free from the Law of Sin? Page 217, &c.
• Comfort to such. Page 225, &c.
• Of the Law as weakened by the Flesh.
• Of what Law doth the Apostle speak Page 259
• How 'tis said to be weak. Page 263
• Wherein 'tis weak. Page 260, 266, 267
• Grounds or Demonstrations of its weakness. Page 268
• Yet the Law is holy and good, and 〈◊〉 disparag'd by this. Page 272, &c.
• Nor to be cast off as useless. Page 274
• Nor is it altogether weak in other respects. Page 275
• There's no looking for Justification or Righteousness by the Law. Page 276, &c.
• Of the Law as Christ fulfilled the righteousness thereof. Page 567
• Which is to be understood of the Moral Law. ibid.
• Of the Righteousness of that Law. Page 569
• In what respects Christ is said to fulfil it. Page 570, 584.
• How the Laws Righteousness is fulfilled in Believers? Four Opinions about it. Page 572, &c.
• Christ was made under the Law: opened in Five things. Page 579
• Whether the Law required both Suffering and Doing too? Page 600
• Of the Honor that God had for his Law. Page 611
• All to get an interest in Christ's fulfilling the Law. Page 612
• Believers themselves to go as for as ever they can in the fulfilling of the Law. Page 613
• The admirable Love of Christ in being willing to be made under the Law. Page 616.
• The Comfort that res •• ts from thence to Believers. ibid.
• Christ hath fulfilled the Moral Law, but we ourselves must fulfil the Evangelical Law. Page 615
• Saints being made free from the Law of Sin, must stand fast in their Liberty. Page 219
• And walk suitably to it. Page 225
• Also be very thankful for it. ibid.
• Christ to be loved greatly for his readiness to come when he was sent. Page 306
• The Love of the Father in sending Christ. Page 366
• Of Lust (or Lusts ) the most natural act of the Flesh. Page 101, &c.
• Lusts distinguished Page 102, 121

M.
• Of Christ's Manhood. Page 375
• He was a real Man. Page 377
• Had a Soul and Body as we have. Page 383
• Yea he submitted to all our sinless Infirmities. Page 385
• The excellency of Christ's Manhood. Page 419
• Marks and Signs grounded upon Sanctification not to be neglected under the Gospel. Page 115
• Our Sin the Meritorious Cause of all Christ's Sufferings. Page 467
• Whether there be a Medium betwixt not guilty and righteous? Page 601
• Of Christ's Mission. V. Sending.
• The Misery of all out of Christ. Page 25
• The Moral Law as given to Israel not only a Covenant of Works. Page 260

N.
• The two Natures in Christ united but not confounded, nor converted. Page 403
• Negative Promises carry a great Emphasis. Page 16
• Negatives in Religion not sufficient. Page 94

O.
• Of Christ's Obedience (Active and Passive). Page 570
• His Obedience imputed to us. Page 576
• He being bound to obey, how doth his Obedience become imputable to us or meritorious for us? That cleared up in Three things. Page 582
• Whether his Active as well as his Passive Obedience is imputed? Four Opinions about it. Page 585, &c.
• Arguments to prove its imputation. Page 588, &c.
• Whether it be imputed as done in our stead? Aff. Page 595
• Arguments to prove it. Page 596, &c.
• Ten Objections against both answered. Page 598, &c.
• Though Christ obeyed yet we also are bound to obey. Page 606
• The Opposition which Sin makes to what is good. Page 178.

P.
• Against PAPISTS it is proved
  • That in all in this life there is that which deserves Condemnation. Page 8
  • That inherent Righteousness is not the proper Cause of Justification. Page 145
  • That their granting of Christ's being come in the Flesh, doth not acquit their Supreme Head from being Antichrist. Page 421
  • That no man in this Life doth, or can personally and perfectly fulfil the Law. Page 572
  • That their Calumnies against Protestants, as if they were against Inherent Righteousness and Good Works are false and groundless. Page 116
  • That their Human Satisfactions are vain and groundless. Page 523
  • That the Lord's Supper is not a Sacrifice but a commemoration only of Christ's Sacrifice. Page 528, &c.
• Pardon of Sin plenary. Page 14
• Persevenrance infer'd from Union with Christ. Page 83
• Of the different Principles by which men are acted. Page 105
• The Spirit the Principle in the Regenerate. Page 107
• Sin the Principle which acts the Unregenerate. Page 175, 176
• All the Promises sealed by Christ's taking Flesh. Page 443
• When Propensions to sin are entire it is the Law of Sin. Page 180
• Protestants Vindicated. Page 116
• The people of God are liable to Punishment for sin. Page 7
• But not under the notion of Satisfaction or in a vindictive way. Page 524

R.
• Christ's fitness to be a Redeemer. Opened in some Particulars. Page 299, &c.
• The Work of Redemption a great Work. Page 352
• All Believers have an equal share in Remission. Page 15
• Remission of Sin not the fulfilling of the Law. Page 577
• Of the Necessity and Efficacy of Renewing Grace. Page 200
• Also of the necessity and mighty power of Restraining Grace. Page 197
• Resurrection sure from our Union with Christ. Page 82
• Also from Christ's Incarnation. Page 446
• The Laws Righteousness. Page 569

S.
• Christ a real, proper Sacrifice for sin: proved. Page 471
• All the old Sacrifices Types of Christ the great Sacrifice Page 472
• They received all their virtue from him. Page 473
• They all began and ended with him Page 478
• Six Things in the Levitical Sacrifices: all which are answerably to be found in Christ. Page 476
• Christ a propitiatory and expiatory Sacrifice. Page 478
• Four Heads (much enlarged upon) to prove Christ to be such a Sacrifice. Page 481
• Of Atonement and Expiation (and the true notion thereof) by his Sacrifice, according to what was done by the Jewish Sacrifices. Page 494, &c. to 502, &c.
• Christ was a Sacrifice when he died upon the Cross. That proved. Page 504, &c.
• Of the Nature and Extent of the Expiation of Sin by Christ's Sacrifice. Page 508, &c.
• The excellency of Christ's Priesthood and Sacrifice. Page 539
• Duties incumbent upon us in reference to this. Page 544, &c.
• The Comforts which flow from it to Believers. Page 560, &c.
• Whether the old Sacrifices were merely typical? Page 474
• The Division and Distinction of the Jewish Sacrifices. Page 479
• Whether they did expiate all sin? opened. Page 511
• Of the Gentile Sacrifices and their notions in them. Page 502, &c.
• Evangelical Sacrifices now to be offered up by Christians. Page 558
• Salvation under the Law and Condemnation under the Gospel. Page 14
• The truth of Christ's Satisfaction proved. Page 515
• The Vanity of Human Satisfactions. Page 523, &c.
• Of the Sending of Christ. Page 282, &c.
• When the case of Sinners as to the Law was desperate, Christ was sent. Page 282
• God the Father sent him. Page 283
• Christ came not till sent. Page 288
• What this sending of Christ was not. Page 289
• What it was: opened in Five things. Page 290
• How this was consistent with his equality with his Father, explained. Page 294
• The Grounds of Christ's being sent. Page 296
• The Love of Father and Son to be adored upon this. Page 302, &c.
• All are to go when they are sent, not before Page 307
• None to rest in the external sending of Christ. Page 309
• Christ as sent to be believed on. Page 310
• Comforts from Christ's being sent. Page 313
• None free from Sin here. Page 8
• Sin a vile and base thing. Page 190
• The Tyranny of it. Page 192
• Its advantages against us. Page 232
• It hath not barely a Being but too great a power even in the Regenerate. Page 203
• The special and most prevailing Sin must be most resisted. Page 222
• Christ's Death the highest Demonstration of the Evil of Sin. Page 541
• What the Condemning of Sin is. Page 460
• Of the breaking of the Heart for and from Sin upon Christ's being a Sacrifice. Page 546
• SOCINIANS dealt with, and these great Truths made good against them:
  • 1. That Christ did praeexist before he was born of the Virgin. Page 284
  • 2. That Christ was the Son of God, not in respect of the things which they allege (Seven of which are instanced in and largely refuted), but in respect of his eternal Generation. Page 323, &c.
  • 3. That he who was antecedently the Son of God was in time made the Son of Man (or was incarnate). Page 393, &c.
  • 4. That Christ was a true and proper Expiatory Sacrifice; and the true notion of his Expiation is made good gainst them. Page 481, &c.
  • 5. That he made Satisfaction to the Justice of God. Page 515
  • 6. The principal Ends of Christ's Death are asserted, and their Ends thereof proved not to be the principal. Page 517, &c.
  • 7. That Christ is truly and Essentially God. Page 349
• Sons of God by Creation, by Grace, by Nature. Page 321
• Christ God's Son. Page 319
• Scripture attestations of it. Page 319, &c.
• Christ God's own Son. Page 321
• That opened Comparatively and Absolutely. ibid.
• His b • ing the Natural Son of God, Co-equal, Co-essential, Co-eternal with the Father, begotten of him by eternal Generation, is explained, proved, and largely vindicated against Opposers. Page 323, &c.
• He is not God's own Son partly in respect of eternal Generation, and partly in respect of his miraculous Conception &c. Page 345, &c.
• Of the different communications of the Divine Essence from the Father to the Son and to the Spirit. Page 348
• Christ's Godhead infer'd from his Sonship. Page 349
• How Christ's Sonship is to be studied. Page 354, &c.
• All are to believe Christ to be the Son of God, and to believe on him as such. Page 358
• How he is to be Honoured as the Son of God. Page 363
• What Comfort doth arise from Christ's Sonship. Page 368
• How the Spirit is the Spirit of Life. Page 162
• How 'tis said to be in Christ Jesus. Page 161
• He is the Spirit of Life
  • Formally. Page 162
  • Effectively. Page 163, &c.
• What is meant by the Law of the Spirit. Page 158
• His making free from the Law of Sin, opened. Page 228
• Of the Necessity, Sufficiency, Efficacy of the Spirits Power and Operation in that. Page 230, &c.
• The Spirit the sole Efficient therein▪ Page 243
• How he secures against the Law of Sin after Conversion. Page 240
• Deliverance from Sins power is to be expected from this Spirit, and to be ascribed to him. Page 244, &c.
• Of the Spirits greatness and glory. Page 241
• He is greatly to be honored. Page 247
• How the Spirit may be obtained. Page 70
• The Spirit taken Personally and Habitually. Page 104
• What it is to Walk after the Spirit. Vide Walking.
• Of Christ's Substituting himself in the Sinners stead. Page 483
• The true Nature and Ends of the Sacrament of the Lord's Supper. Page 528, &c.
• Christ sympathizes with his Members. Page 80

T.
• The Tabernacle a Type of Christ's Body. Page 389
• Of the Distinction of the Persons in the Sacred Trinity. Page • 87
• Great relief under Troubles of Co •• ence from Christ's Incarnation. Page 513

U.
• How Sin reigns in the Understanding. Page 181
• How the Spirit works on the Understanding in order to freeing from the Law of Sin. Page 236
• Of the Union
  • Of Three Persons in one Nature.
  • Of two Natures in one Person.
  • Of Persons where yet both Natures and Persons are distinct. Page 44
• Of the Hypostatical Union. Page 399
• Of the Sublimeness and Mysteriousness of it. Page 400
• Opened in Four things. Page 401, &c.
• The Mystical Union opened. Page 42, &c.
• That also is a great Mystery. Page 43
• Of the threefold Union 'twixt Christ and Believers,
  • Mystical Page 48
  • Legal Page 48
  • Moral Page 48
• The Bonds of the former, the Spirit and Faith. Page 49
• Several Scripture-Resemblances by which 'tis set forth. Page 52, &c.
• Six Properties of it. Page 54, &c.
• How Persons may know whether they be under it. Page 60
• Of Natural and Spiritual Union with Christ. ibid.
• Of External or Common and Internal or Special Union. Page 61
• Sinners exhorted to labor after this
  • Union. Page 68
  • How it may be attained. Page 70
• Without Union no Communion. Page 69
• Several Duties urged upon such who are united to Christ. Page 72, &c.
• Several Comforts directed to such. Page 78, &c.
• The Mystical Union made credible by Christ's Incarnation. Page 444

W.
• Of Walking not after the Flesh but after the Spirit. Page 88
• Why the Apostle pitches upon this Evidence. Page 90
• Spiritual Walking not the Cause of the Privilege, but the Property of the Person to whom it belongs. Page 93
• The contrariety of the Two Walkings. Page 95
• Men must be in Christ before they can live the Spiritual Life. Page 96
• There always was and always will be different Walkers. ibid.
• What it is to Walk after the Flesh: opened. Page 97, 103, &c.
• Walking in the Flesh taken in a good sense. Page 98
• Of the more gross and the more close Walking after the Flesh. Page 120
• Men dehorted from Fleshly Walking. Page 121, &c.
• The Dehortation enforced with diverse Motives. Page 122, &c.
• Directions in order to it. page 129, &c.
• What it is to Walk after the Spirit. Page 104, 106
• Opened by the Spiritualness of the Principle Page 106, &c.
• Guide Page 106, &c.
• Affections Page 106, &c.
• Propensions Page 106, &c.
• Ends Page 106, &c.
• All in Christ thus Walk. Proved. Page 112
• This Walking
  • Excellent Page 132, &c.
  • Pleasant Page 132, &c.
  • Saving. Page 132, &c.
• Spiritual Walkers are
  • To be very thankful. Page 136
  • To be yet more Spiritual. Page 137
  • To take the Comfort of it. Some Discouragements about it removed. Page 139
• The Will is the principal Seat of Sins Power. Page 181
• How the Spirit works upon the Will efficaciously, yet without the infringing of its Liberty. Page 238

In the drawing up of this Index many things occasionally spoken unto have slipped me; but thou wilt find them under those main Heads which I chiefly insist upon, to each of which thou art here directed.