of the sensible presence of the Spirit that they may have his supporting encouragement at their hand under their seeing and feeling Mortality When the Text says The Spirit is Life in opposition to the Bodys Death It doth not only intimate that the Soul lives a spiritual life and likeways that it doth live that Life after Death immediatly But likeways it imports that the Holy Spirit of God as present in the Soul of a Christian is a pledge and cause of spiritual life here and immediatly after Death when it is a pledge and cause of immortal Life at the Resurrection For when the Text speaks of the Spirit being Life the word Spirit is not meant so much of a mans Soul as of the Indwelling spirit of God in Belivers which is clear by the words subjoined in the Eleventh verse Observe from these Two Verses jointly considered That the Indwelling presence of the Spirit in Believers is a sure pledge of immortal Glory and this is clear by these three 1st Consider the import and significancy of this Gift 2ly It 's Efficacy 3ly Consider it's Irrevocableness And First As to It 's significancy Consider the Names Designations and Descriptions it gets in Scripture 1st It is called the Blessing of Abraham Gal. 3.14 so it signifies that God's Covenant with Abraham belongs to them now Christ Luke 20 Evinces That God cannot be the God of the Dead but of the Living 2ly It is called a Seal Eph. â— 30. To signifie that God hath an peculiar interest â— them that have it as his peculiar Treasure and therâ—fore it is sure he cannot lose them by death Anâ—hilation and Perdition 3ly It is called the Ernest Eph. 1.13 2 Cor. 5.5 and 1 22. And therâ—fore where it is given it signifies Gods purpose anâ— Obligation to give the Inheritance 4ly It is callâ— the Unction or Anointing 2 Cor. 1.21 As 1 Joh. 2.20 To hold out that by the present of the Spirit Gods People are separate sanctâ—fied and dignified to be Gods Kings to triumph over all their spiritual Enemies whereof Death iâ— one 5ly It is called the Spirit of Promise Eph. 1 13. and the promise of the Spirit Gal. 3.14 Because the Gracious Indwelling of the Spirit in â— perfection is the primary and comprehensive goâ— promised in the Gospel and the great design of the Gospel being to possess People of the Spirit therefore the Gospel is called 2 Cor. 3. The Miâ—stration of the Spirit and therefore the presence â— the Spirit signifies that God will grant to the havâ— of it Glory to come seing when God grants tâ— primary good promised in the Gospel he will noâ— deny them any accessory good that 's promised 〈◊〉 the same Now Glory is a consequent unto thâ— presence of the Spirit see Verse 11. Next Consider the Efficacy of this Gift whiâ— kyths in these two 1st in raising us from tâ— Death of sin 2ly In raising Christ from the Deaâ— see for a proof of its Efficacy Eph. 1.19 20. And 3ly Consider it s an irrevocable Gift bâ—cause the Gifts and Callings of God are without Repentance And 2ly Because the Spirit is given to them not to be taken from them again for he is said to dwell in them by his Spirit and to make them a perpetual Sanctuary to himself Ezek. 37.26 He is to be a spring of Eternal Life to them Joh. 7.38 Joh. 4.14 The Soul that is thus possessed of the Spirit cannot miss Eternal Life for it is an Eternal habitation for God and the Spirit gives the Soul Eternal Life now the Spirit cannot give the Soul Eternal Life if the Body lay perpetually in the Grave The Use of this is since the presence of the Holy Spirit in a Believer is a sure pledge of immortal Life it reproves Believers that have it that they are not more lively in their hope of Glory A 2d Use is To Instruct us in the worth of this Gift God may give and take other Gifts from us but he gives us this Gift without Rueing and Repenting we may lose other Gifts but this is a permanent Enjoyment there is nothing in the World that has the full significancy that this Gift has nor has its Efficacy And therefore these that have it should be thankful for it and whosoever want it should be at pains to obtain it Verse 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you HEre the Apostle preoccupies an Objection they might have said since our Soul lives and shall our Body ly perpetually in the Grave wherefore then serves our Justification It is Answered That if the Spirit of God dwell in us that same Spirit will quicken our Mortal Body In the Words ye may take notice of the Assurance that the Apostle gives of the Resurrection of the Body upon the account of the Pledge thereof in time and that is the Spirit dwelling in us And 1st Ye may observe That the Mortal Body shall be quickened again and this appears from the priviledge of Justification seing Death is a punishment following upon sin 2ly Adoption cleaâ— it Luke 20.36 compared with Rom. 8.23 3â— Christs Resurrection clears it his Resurrection being the exemplary cause of ours 1 Cor. 15 2â— 4ly The Spirits Indwelling in the Body clears it 1 Cor. 6.19 and see the Text. 5ly The Body beinâ— a peice of Christ Mystical see 1 Cor. 6.15 1 Thes 4 and 14. 6ly Christs Engagement to the Fatheâ— clears it Joh. 6.37 7ly The Immortality of the Soul compared with the Natural Inclination of iâ— to the Body clears it because nihil violentum est de rabite and therefore Luke 20.37 Christ takes it foâ— granted since Abraham Isaac and Jacob live in theiâ— Souls their Bodies must revive again And that the self same Body shall rise again Appears 1st Becauâ— Chrâ—st had the self same Body and his Resurrection was a Patern of ours 2ly Christ says God can caâ— the Body in Hell after Death 3ly The Bodies thaâ— are raised come out of their Graves John 5.28 29 4ly Paul Prays that the Body may be kept blamelesâ— till the coming of Christ 1 Thess 5. 5ly It 's the Mortal Body see the Text 1 Cor 15. This Corruptible c. Use of Exhortation strive to believe this Article And that by considering the Scriptures are the Word of God and believing the Omnipotent Power of God Luke 20 36. 2ly It exhorts us to abound in Gods Service 1 Cor. 15. last 3ly It bids us suffer for Christ when called to it 4ly It reproves those that stain their Body by Intemperance and Lust see 1 Cor. 6. An other Use is of Comfort for those that have pained Bodies like Lazarus and Job it s sowen in Dishonour it s raised in Glory and it is of comfort to them that have weak Bodies it is sowen in weakness it s
warrantable and no ways presumptuous He did not intend it as a mean securely to make him neglect his duety but he rather used it as an Encouradgement for to make him walk after the Spirit and not after the Flesh Observe That Paul assured himself of his freedom from the Law of Sin and Death that he might with the greater freedom apply the Priviledge of Non-condemnation to himself spoken of in the first part of the first Verse And if we would be free of the fears of Condemnation we would be assured of the removal of indwelling sin because that the fear of Condemnation followes the presence of it because the Law connects Sin and Death together 2ly Because Corruption where it is unfits folk for Communion with God and mean Measures of Communion awaken fears of Condemnation And 3ly Someâ—ime God afflicts the Christian to restrain indwelling in from outbreaking and these Afflictions heighten â—hese fears For this Reason people would be assured of sins total removeal by considering that our Union with Christ speaks the necessity of it that we must â—e sinless as he is he hath undertaken it his Blood â—oth merite it Eph 1.7 Titus â— 14 and his â—esurrection is the Pledge of it Verse 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinfull Flesh and for Sin Condemneâ— Sin in the Flesh THis Verse and the following are brought in tâ— clear the first part of the first Verse viz. Thaâ— there is no Condemnation to the man that is in Chrisâ— They are an illustration of that great truth that thâ— Believer in Christ though in part sinful is not lyabâ— to any Condemnation and these Verses cleâ— this truth because they hold out that the methâ— that God takes to justifie the sinner is not inconsistent with his Law and Justice The words hold out the way and Method tâ— Infinite Wisdom has found out to Justifie a sinnâ— though not by the Law yet consistent with the Laâ— The words contain in them First the necessâ— of this Method it was necessary to God to fall on because the Law could not justifie the man for he â— in an Estate of Corruption the Law could not dâ— for it was weak through the Flesh 2ly The words â— out the Method it self which may be taken up these three 1st The Preparation for it 2ly Tâ— Action it self in order to it 3ly The Conseqâ— and Effect of that Action The Preparation lyes in these words God â—ding his own Son in the likeness of sinfull Flesh for Sin In which words ye may Observe Person made use of for to bring about sinners Justification consistent with Law described from the relation he has with God the Father his own Son 2ly Observe his Mission he sent his own Son 3ly Observe his Incarnation he sent him in Flesh that is in Human Nature he is nâ—t said to be sent in the likeness of Flesh as though he had assumed only the appearance of Human Nature but he is said to be sent in the likeness of sinfull Flesh because the Nature he assumed was like our sinfull Nature because he was subject to these Infirmities that our sinfull human Nature is subject to 4ly Observe his Condition after his Incarnation and that stands in two 1st He was Sinless he had not sinfull Flesh but the likeness of sinfull Flesh 2ly He was Subject to the Infirmities of our Nature on that account he is said to be sent in the likeness of sinful Flesh 5ly Ye may take notice of the end of this Mission exprest in these words And for Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieing these two 1st That our sins all our sins especially the sinfullness of our Nature was the moveing and procuring cause of Christ's taking on him our Nature with the sinless Infirmities thereof Or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may admitt that sense that they have 1 Peter 3.18 That the Abolition and Destruction of sin both as to its Guilt power and presence is the final cause of the Mission Incarnation and Infirm condition of the Son of God 2ly Take notice of the Action it self in which consists the way and method that God uses to bring about the Sinners Justification consistent with his Law and that is exprest in these words He or God the Father condemned Sin in the Flesh Some make the Exposition of the Words to be That God sentenced or appointed sin to be totally extirpate out of our Nature But it seems rather to be of Gods punishing sin in Christ's Humane Nature Condemnation of sin is here taken for the punishment of sin Punishment ordinarly following on Condemnation and this is the method that God takes to justifie the Sinner because the punishment was inflicted upon Flesh that is on Humane Nature a peice of that Nature possest by the Redeemer whereof we all partake now this is Ascribed to God the Father that God condemned sin in the Flesh for though Men were the Instruments of Christ's Sufferings yet God the Father had the principal sinless hand in bringing these about He was delivered to suffering by the determinate Counsel and foreknowledge of God Acts 2 23. Rom. 4.25 It is said he was delivered viz. to Death for our offences And that Delivery must be ascribed to the Father because it is made a ground of our Encouragement to believe on him Rom. 8.32 The Delivery of the Son to Death is ascribed to the Father Next this punishment of Sin on Christ must be referred to God the Father because he offered himself up a Sacrifice to God the Father Eph 5.2 Beside the Father is said to make him sin or a sacrifice for sin 2 Cor 5. last And in the third place the Father is said to punish sin in Humane Nature because it was convenient for the manifestation of Divine Justice and preservation of the Honour and Credite of the Law that the punishment inflicted for the Transgression of the Law should be inflicted on that same Nature that transgressed the Law though not on the same individual persons that did transgress and it contributes very much to make the satisfaction imputable to sinners that the Satisfier share of the same Nature with them In the third place take notice of the effect and consequent of this Action of God the Father viz. His Condemning or Punishing sin in the Human Nature of Christ and it is this That the Righteousness of the Law is fulfilled in Believers It is not said that it is fulfilled by them for if that could have been done Christ needed not to have suffered for them But the meaning is that the Righteousness of the Law is fulfilled for their behoof This Righteousness of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else but the just Punishment due to sin by Vertue of Gods Law and the Threatnings thereof all one with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 1. and last For that is
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
obligation to God and our dependencies on him and if ye consider that Infinite Wisdom Goodness and Power which qualifie him to be the supream moral Governour of the World 2ly If ye look to the matter of the Law it is Righteous to acknowledge the Creator as our God to give him the prescription of his own manner of Worship to be reverend in that Worship to give him a part of our time to do the Relative Duties to our Superiours because oâ— our dependance on him and benefite by them sincerely to design the preservation of our Neighbours Life Chastity Goods and Name as we do design the preservation of our own and that because ouâ— Neighbours participate of the same nature and spring from the same common Root of Mankind Because the good of Humane society tends much to Gods Glory To be content with our Lot as being prescribed be the good and wise God The practice of these Duties are Righteous because the very light of nature approves them The practice of the Duties of the first Table of the Law having a Native tendency to fit a Man to Converse with his God in which stands his Felicity And the practice of the duties of the second Table of the Law being necessary for the preservation of humane society clearly evinces That that practice is Righteous From the Righteousness of the preceptive part of the Law we infer First That every sin has in the bosome of it a Rebellion against the Authority of God 2ly Of its own nature it 's Unrighteousness 3ly We see that every true Christian with Paul must consent to the Law and approve it as good and Righteous Now as to the Righteousness of the Threatning annext to the Law the punishment threatned is most Righteous For the Law threatens the sinner with Death Natural Spiritual and Eternal Now it is a Righteous thing that no less punishment should be due for sin nor that threefold Death becaueâ— God who is Essentially just and necessarly the Moral Governour of the World hath appointed it and he cannot err 2ly His Deputy within us Our Conscience approves this punishment is due for sin 3ly The Intrinsick evil that is in sin deserves it It being an ungratitude against our Benefactor Unrighteousness upon the matter and Rebellion against the just Authority of our Ruler From the Righteousness and dueness of punishment by the Threatning we infer That we should not repine when God punishes us for sin Now we come to clear That the Righteousness of the Law is perfectly to be found in Christ and this stands upon the connection of the former verse with this It is expresly said that Christ was put to suffering That the Righteousness of the Law might be fulfilled in us 1st Then look to Christ's Active obedience to the Laws Precepts it is such an obedience as makes the sinner Righteous Rom. 5.19 2ly The perfection required by the Precepts of the Law is to be found in Christ Rom. 10.4 He is the End of the Law for Righteousness that is a perfect conformity to the preceptive part of the Law is to be found in Christ as a Basis for our Justification 3ly Christ's Righteousness is perfect standing in a perfect obedience to all the Commands he was under Because he is allowed to stay with the Father in Heaven he could not enjoy that perfect Felicity constantly if he had been disobedient to the Father in the least Jo. 16.10 This obedience of Christ's flows from a principle of Love to the Father Jo. 14. last it tends to a good end viz. to please God Jo. 8.29 it is constant and uninterrupted Ibid. From this we may see 1st That Christs obedience makes him an excellent Pattern for our Imitation 2ly It holds out that our Justification through Christ hath a solid Basis it doth establish the preceptive part of the Law Rom. 3. last and 10.4 3ly We must not now study Obedience to be justified thereby seing Christ's compleat Obedience may be sufficient matter for our Righteousness Next a perfect conformity to the Commination of the Law is to be found in Christ 1st If ye look to the Extremity of his Suffering He was obedient to Death even the Death of the Cross Phil. 2.8 2ly The quality of his Sufferings he bore the whole Curse of the Law Gal 3.13 They were the Effects of vindictive Wrath. 3ly If ye look to the Effects of his sufferings As first Perfect expiation of sin Heb. 10.14 The procuring of Eternal Salvation Heb. 5.9 4ly If ye look to the Evidences of the compleatness of his Sufferings As first his Resurrection as being the absolution of our Soverty Rom. 4.25 2ly His Session at God's right Hand as being his Reward see Heb. 1.3 From the perfect conformity of Christ to the Threatning of the Law We see how the Justification of a Believer by the Gospel fully secures the Beleiver from Law-Vengeance 2ly We see we are bound to do and suffer for Christ who has fully satisfied the Threatning of the Law for us 3ly We see it is very unsafe for our selves and injurious to Christ to judge that either our Actions or Sufferings can come in as Partial Causes with Christ's Satisfaction to the Threatning of the Law to procure the Expiation of Sin We have spoken to the Righteousness of the Law in it self As it is prescribed and required by the Law 2ly We have spoken to it as performed acted and done by Christ We must speak to that Righteousness performed by Christ as imputed to us and possest by us And First It is imputable to us because the punishment Born to satisfy the Threatning of the Law was Born by one in our Nature the Father punished sin in Christ's Flesh and his Flesh was our Flesh 2ly Christ was the second Adam and our Legal Soverty 3ly We have an Mystical and spiritual Union with him we are called his Spiritual Seed Isai 53.10 as being born according to his Image by the power of his Word and Spirit Likeas The soveraign Lord and supream Governour of the World declares in the Gospel That he accepts Christ's satisfaction to the threatning of the Law in the place of a compleat satisfaction from Sinners Here is a strong perswasive to invite sinners to make use of Christ because he is in himself a compleat legal Righteousness and can invest them sickerly and securly with it 2ly It calls on Actual Believers seing they have a sure pretension to an compleat Legal Righteousness it calls on them I say to expell the fears of Law Vengeance out of their Mind it calls on them to have an quiet and peaceable Consciencece Boldness in Prayer and the lively hope of Glory Verse 5. For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit BY these that are after the flesh are meaned such in whom there is no new Nature and who give a ready and full obedience to
the Point The First is an Use of Tryal hereby ye may try if ye have had the Spirit of Bondage or no if the Mystery of Christs Cross be credible If sin appear an hateful thing to you If readily ye accept of Christs offered Righteousness If willingly ye subject your selves to the Divine Law as a Rule of Life If ye prefer Christ to all things in your Esteem If ye esteem the burthen of Christs Cross light Then ye have received the Spirit of Bondage 2d Sort of Uses are Uses of Instruction It instructs us in the Cause why so many Men see so little of the Moral Ill of Sin the Cause is they have not received the Spirit of Bondage 2ly Since the Spirit of Bondage goes before the Spirit of Adoption we may soon see that if the Spirit of Bondage be a rare thing in the World the Work of Conversion is as rare 3â—y We may be instructed that the Hearts of the Elect are very stupid under sin because that a mans Convictâ—on of his sin and misery must be brought about by the mighty Power of the Spirit of Bondage The Causes of the stupidity under sin before this Work of the Spirit of Bondage are 1st A feared Conscience through customary sinning A 2d Is Impunity Eccl. 9.3 A 3d. is Prosperity in sin Ephraim said I am become rich there is no iniquity in me A 4th Cause is the flattery of Ministers and Neighbours A 5th Cause is leaning to formal Services There is a 3d. Use of Exhortation to Ministers to preach the Law to prepare People for receiving of the Gospel because it is the moral Mean whereby this Work is wrought A 2d Use is to all the Members of the Visible Kirk as they would desire this necessary preparatory Work to be wrought in them so they would consider the Spirituality and Perfection of the Law and examine their Life according to it A second Observation Viz. That God allowes the Spirit of Adoption to these that have received the Spirit of Bondage He gives them this Frame to evidence the Reality of the Grant of Adoption and this Grant of Adoption is given them to testâ— his Love 1 John 1.3 2ly To testify his Respâ— to Christ to whom they are united Eph. 1.6 Aâ— 3ly To confirm their hope of Glory he gives thâ— this Honourable Title to it over and above the Tâ—tle they have to it by their Justification The Use of this is 1st of Consolation if Gâ— give them the Spirit of Adoption to evidence tâ— Reality of this Grant Then these that have the Sâ—rit of Adoption may be sure that God deals wiâ— them as with Children he 'll correct them for thâ— faults Heb. 12 6. He 'll pity them under the straits Psal 103.13 He 'll punish them sparing Mal. 3.17 He 'll give them access to himself unâ— their Trouble Eph. 2.18 He 'll be reconcilable â— them after their strayings Luke 15. He 'll proviâ— for all their wants Mat. 6.32 And he 'll give theâ— the Heavenly Inheritance in the end Rom. 8.17 Use of Reproof since God allows the Spirit 〈◊〉 Adoption to these that have had the Spirit of Boâ—dage It reproves such who have had some measurâ— of the Spirit of Bondage and do lay Obstructioâ— in their own way for their receiving the Spirit â— Adoption Such are these 1st Who refuse â— take with all the Aggravations of their Guilt sâ— Psal 32.9 2d Sort are such who continue ignoraâ— of the Grace of the Gospel A 3d. sort are sudâ— who continue an respect to their old Predominanâ— A 4th sort are such who are tenacious of their owâ— Righteousness and will not quite it It is to be Observed That God in his Soveraigâ— Wisdom deals variously with his Elect as to thâ— leaving them longer or shorter time under the Preâ—sures of the Spirit of Bondage There are some that lye short time under it As 1st Such as are called in their younger Years 2ly Such as are called presently after their Conversion to great and difficult Services as it was with Paul 3ly Such as upon their Conversion are called to endure hard â—ersecutions as it was with these Converts Acts â—3 Some he continues longer under the Spirit of Bondage As 1st Such as are Persons of Eminent Gifts such as Heman was Psal 88. This he does to to prevent their Pride A 2d sort are such as have been very gross sinners before their Conversion such are continued longer under the fears of Wrath that their Condition may be a scar to others to live in gross sins A 3d. sort are such who are continued long under these fears that they may acquire a skill and sympathy to be useful and comfortable to those that are in the like condition For the 3d. Observation These that once have received the Spirit of Adoption the Spirit of God never becomes to them a Spirit of Bondage A full Conviction that the sinner is presently lyable to wrath cannot be wrought by Gods Spirit in the Adopted Child of God because such a Conviction as this is inconsistent with the Word seing the Adopted Child of God notwithstanding of his Failings is not under the Law but under Grace If it be questioned what fears the Child of God may be allowed to entertain seing this Text tells us that he is not allowed to entertain a fear of his present actual lyableness into Wrath It may be answered to the Question he should entertain a fear and jealousie of the Evil of his own Heart that it may make him neglect his Duty and mislead him into sin Phil. 2.12 2ly He should fear that he will fall under certain ruine on supposition of his total Apostasie from God and this fear will breed an aversation from sins agaiâ— light and upsitting in duty and halting in the waâ— of God seing that Carriage has an tendency to Apostasie the Apostle in the Epistle to the Hebrews labours to cure their lame walk in the way of God by proposing the danger of Apostasie to them Use 1st Of Reproof to such that are Gods Adopted Children who have tormenting fears â— Wrath in their bosom which fears are not wroughâ— by Gods Spirit but they flow from their own miâ—believing hearts and Satans suggestions and are permitted of God as Chastisements for their former siâ— such I say are to be reproved who reckon theâ— fears well grounded as judgeing them wrought bâ— Gods Spirit when as they are nothing but permittod of God for their Chastisement 2ly Such arâ— to be reproved who entertain these fears as an â— for restraint against sin seing although they â— restrain from the outward Transgression yet thâ— are never effectual to remove the inward Inclination to sin Use 2d Of Exhortation Seing God allows noâ— his Adopted Children to entertain Tormenting fears of Wrath they would beware of these Sins that provocks God to give them up to their mis-believing Hearts to fill them with these fears As first They would beware of
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