his Doctrine but the main End was to satisfie for our sins And though Christ be God-man yet it is not incongruous to say that he satisfyed his Fathers Justice for the contempt of his Father's Authority by the violation of that Law so expresly enacted by the Father because he did reveal himself to the Rational World by that Constitution Neither is the freedom of pardoning-Grace inconsistent with this satisfaction of Christ because though Christ bought our Pardon we did not buy it our selves and our Pardon may well be called free though it be given us for Christ's sake because the Father of Grace provided Christ for us 2ly Of Grace he accepted of Christ's suffering in our stead he might have required personal satisfaction from our selves And 3ly Of Grace he gives â— Faith through which we have interest in the satisfaction Neither can it be said that Christ's sufferings are not satisfactory to Justice because they were not Eternal For 1st The Dignity of his Person contributed to the value of his sufferings and thereforâ— it is said God by his own Blood purchased his Flock Acts 20.28 2ly He bore the extremity of suffering sinlesly and overcame them by his own Spirit in raising himself from the dead He ascribes the raising up of the Temple of his Body to himself Joâ— 2.19 Now the damned in Hell can neither suffeâ— sinlesly nor yet relieve themselves from their Sufferings which makes their Sufferings to be Eternal 2ly It tells us the Godly may well bear wiâ— Chastisements for sin seing Christ hath born the Legal Punishment 3ly This may encourage us to make use of Christ as a Savior seing he can give 〈◊〉 such a Salvation as is consistent with the Justice 〈◊〉 God he having born the punishment due to siâ— 4ly This may give us an account of the Righteousness of that Providence whereby an most innocent Person was exposed to the greatest Extremitie of Misery The Answer is tho he was personally Innocent yet he was Legally Guilty for he willingly undertook to be our Soverty And this mâ— tell us that the most dark and strange Providences would appear highly Rational if God's Designs were knowen in them The particulars wherein Christ's suffering did consist Are 1st In that he was subject to the sinless Infirmities of our Nature 2ly In his Subjection to the Moral and Ceremonial Law Gal. 4.4 3ly In his Temptations frae Satan 4ly In his Persecutions from the World 5ly In his Poverty 6ly In his Reproach Shame and Contempt he suffered from the World 7ly In his severe pains he had on the Cross in all the parts of his Body and without the least Alleviation of inward Joy which many of the Martyrs had 8ly It consisted in Natural Death Like as he had Trouble in his Soul as appears in his Prayers by strong Crying and Tears and by his Bloody sweat in the Garden and by his Outcry on the Cross when he said Why hast thou forsaken me And this suffering in his Soul consisted in his fear of being swallowed up of Wrath see Heb 5.7 8. which Fear was sinless because he having frail Nature and having a quick apprehension of Divine Wrath and its unsupportableness to that Nature without supernatural support and he at this time not reflecting on the promise of supernatural support he could not but fear the being overcome thereby If it be said it was a sin to him not to reflect on that promised Support I Answer It was no sin because his Mind being Finite and being fixed in the apprehension of that terrible Object of Divine Wrath it could be in no Natural Capacity at that same moment of time to reflect on the promises of Support the which he did quickly after when the Mind was in its Natural Capacity to do it 2ly His Soul-trouble consisted in the want of the sensible Enjoyment of his Fathers Love whereof he complainâ— on the Cross 3ly His Soul-Trouble consisted in that great Grief which put him in an Agony and made him Sorrowful even to Death And this was for feeling the Wrath of an Angry God against sin From this First We may see the greatness of the moral ill of Sin that brought on such sharp and sore Sufferings upon Christ 2ly We may see the firmness of the Commination of the Law for iâ— the Threatning was exactly accomplished on the the Elects Soverty It will be exactly accomplished on the Sinners themselves that have no interest in the sovertys satisfaction 3ly In Christ's severe Sufferings ye may read the greatness of his Love 4ly Since his Sufferings were so extream It commends his Carriage as an imitable pattern under an suffering lot see him Exercising Faith Love to God and his People Sympathy with God's People as he had with the Disciples when he found them sleeping Zeal Patience Self-denyal and the like c. We may here observe that the Text refers the inflicting of this Punishment to the Father he thaâ— sent his own Son Condemned that is punished siâ— in the flesh of his own Son This is clear because that this punishment was inflicted for manifestatioâ— of the Father's Justice Rom. 3 2â— Because he was offered to God the Father as an sacrifice Eph. 5.2 His suffering was the accomplishment of the Father'â— purpose and brought about by the Fathers provividence Acts 4.28 This Cup was holden to his Head by his Father Jo. 18.11 He dyed in Obedience to his Fathers command Jo. 10.18 This speaks the Fathers regarding the Credite of his own Law who tho he intended to save his Elect yet would not do it without keeping up the Honour of his Law and the Glory of his Justice 2ly It holds out the greatness of his Love to the believing World and gives them an ground of Assurance that there is no promise in the Covenant of Grace but he will perform it for their good He that punished his own Son to make way for their good will certainly for his cause give them all that good which he hath purchased Rom. 8.32 Verse 4. That the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit THis is the Effect of the wise Method that God did take for the Justification of the sinner in a way consistent with the Law And in speaking to these Words as they are connected with the former verse we will speak to these 3. Things 1st Clear what this Righteousness of the Law is and that it is a Righteousness 2ly That Christ hath acted and done it And 3ly That it is surely ours and that it is fulfilled in us As for the first The Righteousness of the Law to clear what it is and that it is you must know that it hath two parts its preceptive part and it 's Comminatory part now both these are Righteous 1st The preceptive part it is Righteous if ye consider either the Authority enjoining or the Matter enjoined The Authority is just If ye consider ouâ—
the former Verse He in this Verse preoccupies an Objection that they might have made against the Application of the Priviledge of Non-condemnation It might have been said that since Believers must dye what benefite can be expected by them as enjoying that Priviledge It is Answered they must dye because of inherent Sin For God to shew his indignation against all sin appointed Death Likeways they must dye for the abolition of it God appointing the dissolution of our Nature to be the Method for its perfect cure yet the comfort is that tho the body dye yet the Soul lives because of Christs Righteousness And a second Comfort is that the Souls Life is an Pledge of the Resurrection of the Body Here we may see that Christ dweâ—ls in his Peoples Hearts by his Spirit 1 John 3. last And ye may Observe 1st That there may be Inherent Sin in those in whom Christ dwells though it reign not Rom. 7. last The Lord does not perfect our Cure all at once he leaves this evil Neighbour in our Hearts to embitter the Worlds Comforts to us to try our Faith of Justification and to call us to a vigilant and dependant frame upon himself Observe 2ly That the Godly must dye For albeit Christ hath removed the whole Curse of the Law and satisfyed Justice compleatly for all our sins and has the Fathers Promise that he shall free his People from all the bad Consequences of sin yet a present total freedom from all these Consequences that followes on sin upon their first believing is not promised by the Father to him or to them It is secured that it shall be done in Gods time and way but mortality is not removed from them presently If ye shall say they are freed from the Curse of the Law in Justification why then and they not freed presently from all the effects of that Curse Answer Mortality continues on the Justified not by vertue of a curseing Law as though it would be a Reflection upon Justice if God should deliver the Believer upon his first Faith altogether from Mortality But Mortality is continued by the Soveraign God for wise Ends not to make a particular satisfaction to Justice for our sin that Christ hath left unmade but because God will have the whole Mystical Body its perfection to be all at once and he will have his People to live in this World by Faith and therefore he makes the Mortality of Believers a vail to hide their promised Felicity from Sense And that the Mortality of Believers is not continued upon them as the Effect of a curseing Law is clear from what the Apostle says 1 Cor. 15. That their Death wants its Sting Next we see Death inflicted as a Chastisement upon some of the Godly See 1 Cor. 11.30 31 32 And it is clear in the Instance of Josia who dyed in peace and yet was chastised with a violent Death for his rash engagement in a War Now God inflicting Death upon Believers testifies his Fatherly Displeasure against sin but not his Justice against them as a just Judge for Affliction is sent upon them as an Accomplishment of the Threatning annext to the Covenant of Grace but not as an Accomplishment of the Law-curse Psal 89.32 This is much for the Comfort of Believers Use of this is since Believers must die They would prepare for Death and if they would be prepared they would make use of these Directions 1st Labour to be sure of the indwelling Spirit for that is the only sure mark of an interest in Christ they would not lean to an empty profession a great measure of common gifts or meer Morality A 2d Direction is They would found their Title to Life only upon the Righteousness of Christ and not upon their own merite A 3d. is They would be willing to dye and therefore they would mortify their Covetousness and their Security and they would labour for a firm Faith in Divine Providence whereby they may committ the disposal of all their concerns and the concerns of the Church to God as Joseph did Gen. last 4th Direction is They would labour to have peace of Conscience at Death and for this effect they would beware of lying under impenitency for old or new contracted Guilt Likeas they would labour for a Testimony from their Conscience that they have readily accepted of the Gospel-Offer 2ly They would labour to have the Conscience witnessing their singleness in their Conversation at Death as Hezekiah had in his sickness Isai 38. Likeas they would have the Conscience witnessing their Diligence in Duty That so an entrance may be Administred to them abundantly to the Everlasting Kingdom of our Lord Jesus 2 Pet. 1.4 A 5th Direction is They would fix themselves in the faith of the Immortality of the Soul which Immortality appears from its conception of immaterial Objects 2ly From its Operâ—tions independent on the Body as in Extasies 3ly From the Moral Government of God in the World by Laws and Judgement considered jointly with the impartial Justice of God with the Miseries of the Godly and the Prosperity of the Wicked A 6th Direction is We would build our selves up in the faith of the Resurrection of the Body Observe 3ly That the Godly have a spiritual life in their Soul as appears by the spiritual sense they have of spiritual things They have an Hunger and Thirst after spiritual Food They have a spiritual sigh of spiritual Mysteries by Faith and they have a spiritual feeling of sin and misery Now this spiritual Life continues after Death as appears from Luke 16.23 and 23 43. Phil 1 23. 2 Cor 5 1 The Apostle supposeth that the continuance of this Life after Death is a sufficient comfort to the Godly under their present Mortality and these considerations may clear the sufficiency of this Comfort if ye consider First The great Good that is in it 1st There is a freedom in it from Trouble and Vexation Rev. 14.13 Isai 57.1 2ly The perfection of Holiness is in it Heb. 12.23 And sâ— there is freedom from Coâ—ruption and horrid Temptations much uninterrupted Peace and Joy in expectation of a future Blessedness 3ly Theâ— have much good Company in it they have the fellowship of Angels and Saints Heb 12.22 23 They have the fellowship of the Patriarchs Luke 16.25 They have the fellowship of Christ Philip. 1.23 2 Cor. 5.8 Use of this is Godly Folks would comfort themselves with this Consolation under their Mortality 1st Because this Comfort is a pure Comfort unmixed with Trouble 2ly It is a sure Comfort as appears by the Scriptures formerly cited 3ly It is a near Comfort they have it partly in possession and they are to have a great measure of it immediatly on their Death This speak the great misery of these Mortals who altogether want spiritual life they want the great support that can Support Sinners under the View of Mortality Likeas this calls to the Godly to have a great measure
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
the Sacrament And 3ly We see the Truth of the Divine Threatning in the Covenant of Works because he bore the same Punishment for kind that was threatned in that Covenant 4ly We see the care that Christ has to remove the fear of Death from us Heb. 2.15 5ly We may be assured that a living Christ will save us since he dyed to reconcile us to God Rom. 5.10 6ly We may expect the total Crucifixion of the Body of Sin and Death by the diligent use of the Means of Mortification since he dyed to procure the same Rom. 6.6 7ly We see the Fathers good Will to conferr the Covenant-Good on us since he exposed his Son to Death to make way for the same From his Resurrection inferr since it was the first step of his Exaltation after his self denying Obedience Phil. 2. We may see from this the Fathers readiness to reward the self-denying Obedience of his People 2ly We may see a Confirmation of his being the Son of God from it Rom 1.4 3ly We may see the Fathers care to vindicate him from the Calumnies that were laid on him he was reckoned to be a Blasphemer and a false Teacher God raised him from the Dead for a vindication from these Calumnies 4ly We may inferr we have sufficient Ground to expect our Spiritual Life from him Rom. 6.11 5ly We may expect the Resurrection of our Body from him seing his Resurrection was a Pledge of our Resurrection 1 Cor. 15.20 23. 6ly From this we may inferr that we have an good Ground for our Faith of Justification through Christ because he raised him from the Dead to give us assurance of his Absolution as our Soverty 1 Pet. 1 21. From Christs Session at the right Hand inferr 1st That we should set our Hearts on things above where he is Col. 3.1 2ly That we should cast the Anchor of our Souls Hope within the Veil because Christ the Forerunner is there Heb. 6.20 If he be there he'ell fetch us to himself that where he is there we may be John 14.2 3. 3ly From this we have a further confirming Ground for the answer of a quiet and peaceable Conscience notwithstanding of sin 1 Pet. 3 21 2â— 4ly We may expect for our Consolation the Mission of the Spirit of God to us John 16.7 for he goes to Heaven for that end Acts 2.33 5ly We may securely expect that all things will be mannaged for the safety of the Church seing this Session at the right Hand includes in it a Power over all Flesh that he may possess these hâ— has given him with Eternal Life John 17.3 6ly We need not fear any opposition made to our â—alvation seing the frustration of that is included iâ— Christs sitting at the right Hand since the Fatheâ— gave him that Session at his Right Hand as a Pledge of that total Victory over all our Personal Enemieâ— Psal 110.1 From Christs Intercession the People of God mâ— expect that Spiritual Benediction spoken of Numb â— last verses They may expect the Unity the Preservation from the Evils of the World and the seven other things prayed for in the 17 of John Theâ— may expect Grace and Mercy to help in time oâ— need Heb 4. They may expect perfect Salvation Heb. 7.23 They may expect the presenting of therâ— imperfect Prayers to God Rev 8.3 He offers 〈◊〉 the Incense of the Prayers of the Saints The Church may expect his â—ntercession for them whiâ— they are in a Low Condition Zech. 1. This Intercession will be prevalent 1st If 〈◊〉 consider his Sympathy Heb. 4 2ly Consider hâ— is called the High-Priest in the New Testament inaugurate by Oath Heb. 7 it is founded upon Blooâ— Next it is founded upon the Promise made to Chrisâ— and the Promise made to us Likeas it cannot be bâ— prevalent because of the great Affection the Father bears to the Son and if ye consider that Mystical Union that is 'twixt him and us Use of Consolation 1st To such as are at 〈◊〉 distance from God and have not clear views of hiâ— This High-Priest is appearing before God and is a no distance from God 2ly It 's comfortable to suâ— as are jealous that God may forget them but this Intercession secures the contrary because this true High-Priest carries the Names of the true Israelites upon his heart before the Lord for he is the truth of that Levitical Priest that had the Names of the Twelve Tribes of the Israelites writen on his Breastplite 3ly It is comfortable to those that meet with Satans Temptations because he prays for such that their Faith fail them not Luke 22.23 4ly It 's comfortable to such as miss the Spirits Presence John 14.16 Verse 35. Who shall separate us from the Love of Christ shall Tribulation or Distress or Persecution or Famine or Nakedness or Perrill or Sword Verse 36. As it is writen For thy sake we are killed all the day long we are accounted as sheep for the slaughter Verse 37. Nay in all these things we are more than Conquerors through him that loved us HEre the Apostle prevents another Discouragement ariseing from Trouble He had prevented Discouragements ariseing from Sin in the former Verses And now he prevents a Discouragement ariseing from fear that our Trouble may draw us from the Love of Christ The Question here proposed anent it imports a strong denyal that any Trouble will drive us from the Love of Christ And this is clear that through Christs Assistance we are more than Conquerors The Apostle adds a Description of Christ from his Love to hold out that Loâ— is the Principle of Assistance and he wills us to be assured of his love to us by proposeing his own Example to us to imitate Paul was Assured of bâ— love to him as the last Verse in the Chapteâ— sheweth Observe 1st here That the People of God arâ— subject to all the Evils here enumerate And 1â— To Tribulation which is taken for Distempers anâ— Pressures on the Body the Reason of it is 1st Tâ— humble them under these Notes of Respect God pâ— on them as Hezekiah was Isa 38. 2ly To try theâ— Patience Job 2. 3ly To excite Repentance Psaâ— 38. 4ly To set them to Prayer Psal 6. 5ly Tâ— presignifie their Mortality and to make the Worâ— werch to them 6ly That they may have an entire Faith in God 2 Cor. 1.12 And Lastly the God may give them fresh Experiences of his Suppoâ— and Relle Vse Improve all the Distempers of your Bodie for these Ends. Observe 2ly That the Godly are subject to Dâ—stress or Anguish of Mind that is Perplexity ariseing from a doubtfulness about our delivery and the methods of it This is done by God that the Delivery may be seen the more to be of him see Exoâ— 14. 2ly He trystes them with this to try whether their Faith be grown stronger or not with their former Experiences see that same Text. 3ly Thaâ— they may prize their Delivery the more Hezekiâ—
their Corruption By the things of the flesh are meant either such outward Enjoyments as are gratifying to our Corrupt Lusts or such sinful methods as Corrupt Men ordinarly chuse to attain these Enjoyments by or both By â—ding the things of the flesh is meant Corrupt Men their high esteem of strong desires after and solicitous care about these Enjoyments of the World that gratify unrenewed Lust That Unrenewed Men thus mind the things of the flesh appears Because to enjoy the Objects of their Lusts they will not stand to commit the greatest of crimes Jeroboam would not stand to commit Idolatry to gratify his Ambition Judas would not stick to betray his Master to gratify his Covetousness 2ly Unrenewed Men will expose themselves to much to ill of Spirit and Labour of Body to obtain these Enjoyments 3ly They expose themselves to many Bodily dangers to enjoy them 4ly They have great fears of loseng them they have a great confidence and rejoiceing in the enjoyment of them Luke 12. The Rich Man bad his Soul take rest and be Merry 5ly Unrenewed Folks have an exceeding greif when they want these Enjoyments The Causes why Unrenewed Fold mind the things of the Flesh are first Ignorance of and Infidelity about an other Life A second cause is a wrong Set of heart whereby they love to have their satisfaction placed in outward things more than in God A Third is the Devil hurries Corrupt Men to follow sinful courses who by that can get no leisure to reflect on the Vanity of these Enjoyments The Evils of their thus minding the things of the flesh Are 1st This practice ordinarly hardens People and gathers strength to Corruption and makes customary sin hard to be overcome Jer. 13.23 2ly This course is very scandalous and offensive to others 3ly It exposes Men to great smarting of Conscience for it 4ly It exposes them to many snares and destuction 1 Tim. 6.9 10. 5ly It exposes them to great Torment through disapointment of their expectations The Use of this serves First for Tryal Those that mind the things of the flesh are in a state of Nature 2ly It bids us pity those those that are in an unrenewed state For they have a pityful Employment minding always the things of the Flesh 3ly It exhorts such as are unrenewed to seek the Renovation of their Nature by Prayer to God for it and the use of the means of Grace see Peter's Exhortation to to Simon Magus Acts 8.22 and Ezek. 36.37 The last part of the verse is contained in these words Those that are after the Spirit mind the things of the Spirit Now First By those that are after the Spirit are meaned Such who have an renewed Nature whose Conversation flows from Faith and Love who are led by the Spirits motions whose Conversations are regulated by the Law in its spiritual meaning whose Conversation hath an tendency to promote spiritual Ends viz. The Glory of God and the pleasing of him their own Salvation the preserving Peace of Conscience the attaining of Communion with God in the World and the Edification of theâ— Neighbour By the things of the Spirit are meant these Duties the New Man exerciseth himself in with Delight and these Comforts that please the new Nature and its Felicity By the minding of the things of the Spirit is meant thâ— Christians esteem of and concernment about thâ— enjoyment of spiritual Good We may observe here the Renewed Man mind the things of the Spirit that is he minds the Dutiâ— that are pleasant and profitable to the New Naturâ— As 1st The duties of the Moral Law Paul tells 〈◊〉 in the 7 Rom. That he delights in the Law of Goâ— after the inward Man 2ly He minds the Exerciâ— of Faith he sits down under Christ's shadow witâ— great delight Câ—râ— 2.3 3ly He is much taken 〈◊〉 about the guiding of his Conscience 1st That 〈◊〉 Conscience may witness for his Integrity 2 Cor. â— 12. 2ly That his Conscience may testify his Tendeâ—ness 1 Cor. 4.2 3ly That it may testify his 〈◊〉 offensive walking Acts 24.16 4ly That his Coâ—science may testify for him that he hath an Intenâ— in Christ's Blood Heb. 10.22 4ly The reneâ—ed man minds Duty if you consider that he is careful to mix the Exercise of Grace with the Exercise of Gifts 1 Tim. 1 14. 5ly He is careful to Exercise the various Graces of the Spirit as providence calls him to it 2 Pet. 1.5 Next as to the Comforts of the New Nature he is an Man that hath a panting desire after fellowship with God Psal 63.8 and that either in Ordinances Psal 27.4 or in Providences Psal 34.7.8 In the last place the renewed man is taken up about his Felicity As 1st To make his Title sure to it Phi. 3.9.10 2ly That he may hastily enjoy it Phil. 3.14 3ly That he may keep entire friendship with God who is the giver of it 2 Cor. 5.8 4ly That he may taste something of it before he enjoy it fully Philip. 3. penulâ— And 5ly He commits the keeping of it to God till he come to the Actual Enjoyment of it 2 Tim. 1.12 From this we make an Use of Tryal of our renewed state And 2ly We would be exhorted if we would be in capacity to mind the things of the Spirit to study more Heart-renovation by labouring to entertain the impressions of the word without prejudice Rom. 6.17 Verse 6 For to be carnally minded is Death But to be spiritually minded is Life and Peace HEre the Apostle proves That those that walk after the flesh are lyable to Condemnation Because to be Carnally minded tends to Death and the truth is that these Objects which gratify Lust or rather those sinful courses that corrupt Nature takes for to attain the Enjoyment of these gratifying objects certainly tends to Death many times the wickedness of men brings them to an untimeous Natural Death and always Mens acting of Wickedness encreaseth Spiritual Death which stands in the Alâ—e nation of the Heart of Man from conversing with God whether to converse with him by Prayer in the use of publick Ordinances or in conscientious Reflections upon and improvement of the course of Divine Prvoidence Now since Sin encreases our Alienation from God it cannot but encrease our Spiritual Death for the Life of the Soul lyes in Communion and fellowship with God 2ly The Carnal Acts of the carnal mind encrease Spiritual Death because they encrease in us an impotency to do that which is spiritually good and they encrease in us a Readiness and Ability to do that which is Evil so then Sin cannot but encrease Siritual Death Because Spiritual Death consists in an Aversion from doing good and a readyness to do Evil. Likeas there is a strict Connection between the sinful course of the Carnal unrenewed Mind and Eternal Death which stands in the Eternal separation of an Man from the favourable presence of God And the Intimation and Expressions of his special Love
and it lyes in the undergoing to all Eternity the Effects of his displeasure as a just Revenging God punishing all disobedience to his Law And that this Eternal death is surely connected with the prophane course of a Carnal Mind Appears 1st Because that the Law binds over all the Transgressors of it to endure this Death The Wages of sin is death Rom. 6.23 Now there 's non can evite the Accomplishment of this Law-Threatning but such as are in Christ and the Carnal-minded Man is not so while he remains Carnally Minded 2ly It appears that the course of the Carnal minded Man tends to Death because while he is in that course of Life the Gospel and all it's promises are unsavoury to him and so he cannot be in case to follow the Counsels therein proposed for escaping Eternal Death Use 1st Seing that such persons are running to Death it serves to reprove them that are in this case that are very secure and fearless expecting that they will go to Heaven notwithstanding of their wicked course of Life This security of theirs may arise 1st From their Morality leaning to that 2ly From their Formality 3ly From their immunity from present Trouble 4ly From the exercise of their common Gifts 5ly From their Carnal Policy they make a Covenant with Death and Hell Isai 28. They think they have wit to escape the Wrath of God let it burn never so hot 6ly This security comes from the Flattery of bad Ministers and false Friends A second Use of Exhortation And that First To the Carnally minded That they would consider what is the danger of their Condition and what is the remedy thereof And 2ly To Ministers and other Godly People to pity such and do what they can in their station to prevent the danger of their Folks A Third Use is to instruct us in the miserable condition of such who not only are lyable to Death but the whole tendency and labour of their Body and toil of their Mind during the course of their Life while they are in that state is to involve them more and more under Eternal Death Next Observe To be Spiritually Minded is Life and Peace and therefore the Man that walks after the Spirit is free of Condemnation The Life of Grace follows on Spiritual Mindedness and the Life of Glory is connected with it see Rom. 8.13 This is a singular advantage to have spiritual Life For 1st It is the best kind of Life the Animal is better then the Vegetative Life the Rational is better than the Animal and the spiritual Life is better then the Rational 2ly It is the end of Christ's Death John 4.10 3ly It is the same Life that he possesses 1 John 5.11 4ly Tho it be obscure to Sense yet it is sure to Faith Col 3.2 5ly It is a Life from God springing from his Gracious presence It makes a Man live with God to entertain Converse with God and disposes him to live to God to give him much Self-denying Obedience Now spiritual-mindedness encreaseth this Life because to be spiritually-minded is vigorously to act this Life and the vigorous acting of it encreases it From this we may see That Christians may blame their own Carnality for the want of the encrease of spiritual Life 2ly Since the Apostle to prove that Spiritual Mindedness is inconsistent with the state of Condemnation adduces this Argument that spiritual Life attends spiritual Mindedness from this he warrands the Christian to conclude from his spiritual Life that he cannot be condemned and indeed it is a good Ground for such an Conclusion for spiritual Life is begun Gâ—ory Likeas the Christian is hereby taught to be induced to spiritual Mindedness because it is attended with this advantage the encrease of spiritual Life Tho the World look on spiritual-mindedness as folly yet this again should make them look on it as true Wisedom The next Advantage following on spiritual Mindedness is Peace which includes in it Peace with God peace with our own Conscience and freedom from the disturbance of Lusts The spiritual-minded Man has Peace with God because he has an Union with Christ he has peace with his own Conscience because he lyes near the Communication of saving Light whereby he may discern his Interest in Gospel-Priviledges 3ly He acquires freedom from disturbance frae his Lusts because Spiritual-mindedness lessens a Mans inclination to Sin Verse 7. Because the carnal mind is Enmity against God For it is not subject to the Law of God neither indeed can be HEre the Apostle proves That the unrenewed Man is lyable to Death and Condemnation Because the Carnal Mind is Enmity against God That is it is an irreconcileable Enemy to God and this he proves because the Carnal Mind cannot comply with the Law nor be subject to it There are three Things observable in the Text 1st That the carnal and unrenewed Man is God's irreconcileable Enemy 2ly That the unrenewed Man cannot be subject to the Law nor comply with it And 3ly The Man that is God's Enemy is lyable to Death For here the Apostle proves from the Enmity that the carnal Man hath against God that former Assertion That to be carnally minded is Death For the First Observation That the Unrenewed Man is God's Enemy it appears from his carriage towards Gods Law 1st He contemns its Authority 2ly He vilifies the Rewards that are promised to the Obedience of it 3ly He defies the Threatnings of it Deut. 29.19 4ly He dislikes the Matter of it Secondly It appears from his Carriage towards Gods Spirit As 1st He rejects his Testimony for the Gospel 2ly He resists his Motions 3ly He traduces his special Operations whether his Works of Miracles or his Works of Sanctification in the hearts of the Godly Thirdly It appears from his Carriage towards the Gospel he slights the Acts of Grace contained therein Matth. 22.5 He rejects the revealed Mysteries thereof 1 Cor. 2.4 He is an Enemy to the settlement of the Ordinance of the Gospel and a great Enemy to the serious Preachers of it Fourthly This Enmity kythes by his Carriage towards the Providence of God for as the Corrupt man is ready to deny the Being of God Psal 14.1 So he is ready to deny the Being of Providence Zeph. 1.12 And 2ly He is a great Reflecter upon Providence Mal. 3.13 And Fifthly this Enmity appears in his Carriage towards the Godly his Calumniating and Persecuting the innocent Godly tells that he hates the Image of God And Sixthly He is an Enemy to God because he desires never to think on him he would fain have God far from him he saith to God Depart from me Job 21. Vse This speaks the Folly of the unrenewed Man who loves to be at enmity with so powerful and good a God 2ly It speaks the Wickedness of his Heart since he keeps emnity at so holy a God 3ly It speaks his Ingratitude since he is an Enemy to his Benefactor 4ly It lets us
the Conscience 3ly Corruption craves That the Christian should stand in fear and awe of it That they should be hopeless ever to get it overcome and this he is prompted to by his sinful Heart through considering the multitude of his Corruptions and the deepness of their Root and of his oft Essays against it with frustration following thereupon and his want of skill to improve Christs Mortifying Grace But the Christian is not a Debitor to give it this awe anâ— fear for this discourageing fear of the power of Corruption should be studied against 1st Because he is free of the Guilt of it 2ly Because he is no moâ— a Slave to it Rom. 6.14 3ly This Fear does hiâ— prejudice For 1st It makes him suspend his Faitâ— upon the promise of pardon 2ly It makes him doubt if God would hear his Prayers 3ly Iâ— make him â—ath to engage against it as being hopeless of the successfulness of his engagement and so he is a Prey to the meanest Temptation and then confusion of Spirit and want of peace follows 4ly We are not Debitors to the Flesh to give it Entertainment for it craves of us that we should seek External Temptations to it to feed it this should be denyed because it stops folks confidence in Praying for Mortifying Grace 2ly It obscure the sight of sincerity Psal 18 23. 3ly It provoke God to let them meet with these occasions 5ly We should not hearken to Corruption when it craves the hideing of its Nakedness from us by making us extenuate it for the yeilding to it in this will not lessen it in Gods sight 2ly It keeps away the impressions of pardoning Mercy Psal 32.3 3ly it will keep us from the Exercise of Repentance or Soul-Loathing and tenderness of Conscience against Sin and weakens the Mans esteem of Christs Blood and sets God against the Man Jer. 2.35 And 6ly Corruption craves spareing of it That we should not seek the Life of it but be content with an mean measure of Mortification And this it doth telling us that we may have peace and Communion with God and keep up our Name of Profession notwithstanding of this But we should not yeild to this because Corruption was cruel to us seeking our Death 2ly If we attempt not its Death none of our Attempts will be successful against it 3ly When we attempt its Death it makes it as it were despaired and gives us more ado whereby we are necessitate to believe on Christ for Mortifying Grace and forced to have a desire to be gone to be sure of it and withall if we do spare it it may break out to our shame Verse 13. For if ye live after the Flesh ye shall â—y But if ye through the Spirit do mortify the deeds of the Body ye shall live HEre the Apostle is proving we are Debitors not to the flesh but to the Spirit And that because of the benefite we have by the one and the prejudice we have by the other Death is by the one and Life by the other Observe 1. That those that live after the flesh shall dye after the flesh imports a mans fixed purpose not to contradict the Corruptions of his Nature Psal 36 3. 2ly When a man resolutely sets himself to bring the motions of his Corruption to External Acts Mica 2.1 Psal 36 4 3ly When he delights in sinning and is frequent in it and is fearless under it Psal 36 2. In a word it is to be a slave to Corruption and to make it our design to give it full satisfaction Eph. 2.1 2. To spend our time Wit and Parts to the gratifying of our Lusts and to place our felicity and satisfaction in them such a course of Life ends in Eternal Death as appears by the Threatning of the Law and of the Gospel and the Self-condemnation of such Folks Consciences Use of reproof to those that are secure and have their security springing from misbelief of future Wrath False-Imaginations of Divine Mercy Stupidity and souredness of Conscience Blinding Self-Love and Atheistical Thoughts of Providence as tho God would neither do Good nor Evil but such would remember to reflect on the Truth of the Scriptures the hatefulness and demerite of Sin and the Justice of God Observe 2ly That the Mortifying of the Deeds of the Body is a most advantagious thing and brings Life with it it brings with it the Life of Justification or Pardon because it 's the great Pledge of Pardon 1 John 1.8 2ly It brings with it the Life of Sanctification consisting in these Four viz. The Easy Vigorous Cheerful and Constant Exercise of Grace 1st It brings the easy Exercise of Grace with it because it makes a man quick-sighted to discern his Duty for Lust blinds the mind it frees him of these Lusts that makes him ordinarly shift the doing of his Duty 2ly Mortification makes him Vigorous in the Exercise of Grace 1 Tim 6.11 Because the whole Heart when Mortified gets liberty to be about its Duty in the Exercise of Grace 3ly It makes him cheerful in it Because the Exercise of Grace is connatural to a Mortified Heart And the mind of a Mortified Man does more clearly discern the Advantage of the Exercise of Grace than the mind of another 4ly It is useful for the constant Exercise of Grace and that because it keeps him from being easily overcome with Temptation 2ly He cannot weary of it for he finds a pleasure in it And 3ly He does not soon satisfy himself with what he has done because he sees many of his Imperfections therein But 3ly Mortification is good for the life of Comfort Because it fits a Man for discoveries of God Matth. 5.8 It qualifies him for hope 1 John 3.3 And contributes to the intrinsick pleasure that the New Man has in Duty And 4ly It brings the life of Glory with it because it tends to prepare a Man for it From all this we may see 1st The cause why many Christians wants the intimation of their Pardon it s because they study not Mortification 2ly We see that we need not lay the blame of the want of Sanctification either upon Gods sparingness to give us sanctifying Grace or upon External Temptations so much as upon our own neglect of Mortifying our Lusts 3ly This tells us why so many Professors are Strangers to Comforts Use 2d Of Exhortation if we would win hastily to Heaven we would strive to mortify Lusts and as we would have those Advantages let us go about the Duty 1st Labour for the discovery of the Evills in the Imperfections of your Services Rom. 7.21 2ly Repent of them Jam. 4.8.9 Continually groan under Corruption Rom. 7.24 make no provision for Corruption Rom. 13. last And apply the promises of the Gospel 2 Cor. 7.1 Next study to reflect on the prejudices you have sustained by them how oft they have brought on Judgements upon your Person made you Scandalous to others interrupted your Communion with God broken your peace
them for though they be free of the sting of Death which is the Venome of the Curse of the Law in it yet they are not altogether free of the fears of the sting of Death 2ly The Godly tho they be free of the reigning Power of Lust yet they are not free of the solicitations of it Paul complains of this Rom. 7. 3ly Tho' the Godly be not Children of the Kingdom of Darkness and Slaves to Satan yet here-away they are subject to many vexing Temptations from him and therefore this present condition should make us more willing and desireous to dye that we may be freed from this state of Bondage And 2ly It lets us see that considering Christians that have a view of this Bondage cannot send without Faith Observe 2ly That the Children of God shall certainly get this glorious Liberty because here it is taken for granted and fully and clearly promised in the Word and therefore we should al 's firmly believe it There are three things that Christians should firmly believe as to this Liberty As 1st A total freedom from the indwelling Presence of sin 2ly A total freedom from Satans Temptations 3ly A total freedom from Death I shall give the Scripture Grounds that the Christian hath allowed to him for founding his Faith and Hope of all these three upon For the First Grounds to found the Faith of a Christian to make him believe and expect the total removal of sin are these 1st Christ designed its total removeal by his Death we cannot think that he can be frustrate of his Design see Eph. 5.25 26. 2ly His Death did merite the crucifixion and killing of the Old Man Rom. 6.6 3ly His Resurrection is a Pledge thereof see Rom. 8.11 For the Spirit that raised Christ from the dead did it to assure him and the Believing World that he could and would raise up all his Members perfectly from a Death in Sin 4ly The Spirits Presence begining this Work says he will perfect it because his great Design when he enters into the Child of God's Heart is not to make a partial but a total conformity between him and Christ 5ly The Priviledge of Justification says it must be for if all our guilt be pardoned and our Remission be compleat according to the Promise of the new Covenant Ezek. 18 and Ezek. 33. Where it is said that all Iniquity shall be forgiven and none shall be mentioned Then Corruption must be removed for a loving God and a loving Mediator will remove such an hurtful Evil from Believers since the state of Justification tells it may he done without reflection on his Justice A 6th Ground of Faith for the removal of sin is this that Baptism is the External Seal confirming the Promise for its total removal and therefore it s said we are buried as to our old Man with Christ by our Baptisme Rom. 6.4 For the Second piece of the Christians Liberty Viz. A freedom from Satans Temptations the Grounds to found our Faith of that upon Are 1st The Promise made to Eva that the Seed of the Woman should trample down the Head of the Serpent from which Paul infers Rom. 16. That God would tread Satan under their feet shortly A 2d Ground is Christ by his Death hath taken away Satans Plea against us Heb. 2.14 15 For all his â—lea was that we were Enemies to God and therefore it were but just that we should be given up to him to delude and vex us But now Christ by his Death hath destroyed him that is he hath enervate the strength of his Plea by reconcileing us to God and therefore he is said Col. 2.15 to spoil Principalities and Powers and to triumph over them on the Cross by setting at liberty their Captives A 3d Ground is Christs Personal Victory over Satans Temptations and Persecutions which Victory he attained in our Nature by making use of the Sword of the Spirit which is the Word of God and exercising the Graces of the Spirit and by wrestling in Prayer with the Father see Mat. 4. and Mat. 26.41 He overcame by Faith Love Patience Meekness Submission and Zeal and this Victory was given to him to be a Pledge to him and his Spiritual Seed that are incorporate in him of their total Freedom from his seduceing and vexing Temptations A 4th Ground is the strength of Christs Spirit that is stronger in Believers than the Devil that is in the World For the Third piece of the Liberty of the Christian it stands in his delivery from death and there are these following Grounds upon which the Christian may build the Faith of his Delivery from it First Ground is Gods Covenant-relation to him it was from this Relation that God had to Abraham that Christ inferred the necessity of the Resurrection Math. 22. 2d Ground is the Believers Union with Christ that necessarly draws with it a conformity of the Members with the Head in respect of Immortality these that sleep in Jesus God will bring with him 1 Thess 4.4 A 3d. Ground is thâ— the Believers Body is a consecrate Temple to the Holy Ghost and therefore it cannot be always subject to Corruption A 4th Ground is Christ haâ— power to raise the Body Phil. 3 last A 5th Grouâ— is He hath undertaken to the Father to do it he says he will raise them up at the last Day John 6 4â— A 6th Ground is Christs Death which gives assurance of Immortality 1st Because it is a full saâ—faction for sin and it is unpardoned sin that caâ— keep folk eternally under Deaths Power It wâ— by means of his Death for the Redemption of Transgressions that those that are Called receive thâ— Promise of the Eternal Inheritance see Heb. 9.15 Besides God the Father gives an Promise of Eternâ— Life in the Covenant and Christs Death is a Ratification of that Covenant he that spared not his own Soâ— will he not with him freely give us all things Roâ— 8.32 Likeways Christ gives us Eternal Life in hâ— Testament and his death is an Evidence of the unalterableness of his Purpose to Confer it 6ly Thâ— Resurrection is a Ground of Faith for it because 〈◊〉 is the absolution of our Soverty Rom. 4 last and 〈◊〉 Pledge of our Resurrection Christ is the first Fruitâ— of them that sleep 1 Cor. 15. A 7th Ground is his Ascension into Heaven if he had not obtained Eternal Redemption by his Blood and Suffering which includes immortality Justice had given him no access to Heaven he could not have entered into that holy Place by his own Blood except he had obtained immortality for us by that Blood which he as Soverty undertook to do see Heb. 9 12. The 8th Ground is his Session at the Fathers Right Hand which is given him as a Pledge of his Victory over all his Peoples Enemies whereof Death is one Psal 110.1 The 9th Ground is Christ's Intercession for Salvation to his People to the uttermost which includes in it the
immortality of the Body Heb. 7.25 10th Ground is the Spiritual Life of Believers is a sure Pledge of the Bodies Immortality Rom. 8.11 From the assurance of this glorious Liberty we infer 1st That we have a sufficient Comfort under the unavoidable Vanity that sticks to all Worldly Enjoyments 2ly We have an sufficient Support under all our Sufferings of whatsoever kind they be 3ly We have full Encouragement to abound in the Work of the Lord seing our Labour will not be in vain in the Lord 1 Cor 15. last Observe 3ly That the Creature will participate of this glorious Liberty For mans sin being taken away as to its guilt and presence all the bad consequences of it must be taken away likeways whereof this is one the imposing of Vanity on the Creation the day is coming when the Creatures Defectiveness as to mans use and its hurtfulness to man shall be removed The time draws on when the Creature will be no more made use of by Satan 〈◊〉 satisfy his Malice against Man nor can be moâ— made use of to gratify Man as to his corrupt Luâ— This cannot but be very comfortable to the Godâ— when it shall fall out to be who now in the timâ— of their Pilgrimage are taken up in grieving for thâ— ill of sin and for the Marks of Gods displeasure against it on the Creature Verse 22. For we know that the whole Crâ—ation groaneth and travelleth in paâ— together untill now HEre the Creature is Figuratively proposed 〈◊〉 an excellent Pattern to the Saints for maâ— excellent Frames becoming them in the state 〈◊〉 their Pilgrimage And 1st Groaning is ascribe to the Creature because the Vanity imposed on it iâ— contrare to its natural Inclination and Primitâ— State And this Groaning calls to the Christian 〈◊〉 be affected with their Bondage under the Remaâ—ders of sin and vexing Temptations of Satan aâ— fears of Death 2ly There is a continuation groaning under many preceeding Ages ascribed 〈◊〉 it it is said to groan even till now to tell us tâ— neither the soreness of the Vanity imposed upon 〈◊〉 Creature nor its long continuance doth break 〈◊〉 Figurative Hope of its Liberty ascribed to it aâ— this is done to call the Christian to imitate the Crâ—ture by keeping up of his Hope of Liberty nâ—withstanding of the sore and continuing Crosses thâ— may be trysted with in this Life 3ly Travelâ— in pain as a Woman doth is ascribed Figuratiâ—ly to the Creature because as a Womans Travel is an endeavour for releif so the Creature has an natural tendency for its freedom and this Figurative Endeavour ascribed to the Creature for its Liberty calls the Christian to have a proper Endeavour for his Observe 1st Here That the Christian is called to groan and to be affected with his Bondage under Sin and Satan see Rom 7.24 This groaning imports sorrow for sin and a vehement desire for relief and this reproves those that are stupid under sin and the sad Consequences of it and this Stupidity may arise from a feared Conscience Or 2ly From the want of observation of the Effects of Divine Displeasure against sin Or 3ly From the deceit of the Heart that cloaths sin with the Cloak of Vertue this stupidity procures to us the continuance and addition of many troubles and renders them all unprofitable Observe 2ly We should imitate the Creature who keeps up its Figurative Hope under its sore and lasting Vanity through many Ages So the Christian should live in the hope of Liberty notwithstanding of his sore and long Crosses And I give these Three Reasons for it 1st Because Christ himself his Mystical Body and individual Believers have been trysted with such an Dispensation consider the Bondage in Egypt and Captivity in Babylon see the case of Job Heman and David A 2d Reason is the Advantagiousness of Hope to the Christian in such a case It preserves the Love of God in the heart mitigates the Cross makes them submissive to Providence and makes them cheerful in their Duty 3d. Reason is that theâ— should hope under such an case because this Dispensation is appointed for them by infinite Wisdom as an fit Dispensation for their Good Anâ— First God may intend it as a suitable Expression oâ— his Fatherly Displeasure against their sin An Afâ—fliction of a lesser Degree and of an shorter continuance than what they are trysted with could not sufficiently express his dislike at some of theâ— Crimes No less trouble could David be trysted with for numbering the People than three dayâ— Pestilence No less was appointed for his Chastisement nor the Sword never to depart from his House for his sin of Adultery and Murder Nâ— less Punishment was appointed for the Jews sins than Seventy Years Captivity in Babylon 2ly God may intend this sore and long Affliction to be 〈◊〉 mean to reform them from these ills that they lovâ— well and have been long accustomed to 3ly Hâ— may intend it as a mean to discover the secret 〈◊〉 of their Heart as Jobs long Tryal made some impatience appear in him 4ly God may intend it 〈◊〉 to be the occasion of exerciseing of Faith and the occasion that Patience may have its perfect Work 5ly God does it that the Delivery may appear the more wonderful as in the Lame Mans case John 5. Use of this is to learn us to exercise Hope under sore and long Tryals that you may keep up your Hope beware it break not tho the means made use of for your releif proves ineffectual see Exod. 5.22 2ly Quite not your Hope when your Prayers meet with an repulse see Lam. 3.8 Neither quite your Hope though your Corruption be irritate by the Cross Neither quite your hope though you live under dark Providence Job 23. Isa 50.10 Neither quite it because of the improbability of an outgate Isa 40.37 Observe 3ly That we should imitate the Creature in our Endeavours after our Liberty And 1st We should endeavour after our Freedom from Sin and that by exerciseing Repentance for the Body of Sin and Death that is in us Rom. 7.24 And 2ly by repenting for our actual Sins James 4.9 10. 3ly By forbearing to add Fewel to your Lust by casting our selves upon external Temptations Rom. 13. last 4ly By entertaining the Word in our Heart against Sin Psal 119.9 Rom. 6.17 5ly By obeying the Motions of the Spirit Gal. 5.17 Next We should endeavour our freedom from the fears of Death by our frequent considerations and firm Applications of these Scriptural Grounds formerly laid down to assure us of the Redemption of our Body 3ly We should endeavour our freedom from Satans Temptations and that first by resisting them Jam. 4. 1 Pet. 5. 2ly By opposing the Word to them Matth. 4. 3ly By Praying against them 2 Cor. 12.8 9. 4ly By cloathing our selves with the Scriptural Armour Eph. 6. And being constantly Watchful Ibid. And 5ly By being acquaint with his Devices and Subtilty in Tempting who takes advantage of us when
recommends it to us as 〈◊〉 way to make use of Rom. 3.25 1 Cor. 1 30. Use since God Justifies the People of God may contemn the Worlds Censures the Devils suggestions and the groundless Challenges of our own Conscience When he adds that it is the justification of Gods Elect he holds out First The freedom of it 2ly The continuance of it it is a state of standing favour it is called the Grace wherein we stand Rom. 7.1 Verse 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us HEre the Apostle comforts the Afflicted Persecuted Christian with this That not only he can Answer the Law-Charge but also with this that he is free from a Condemnatory Sentence by the Judge This freedom does appear from these considerations First Christ is the Judge 2ly The Gospel and not the Law is the Rule of Judgement Jo. 12.48 3ly Consider the qualities of their Pardon it is total irrepealable well confirmed by Christs Death the Oath and promise of God 4ly Look to the satisfaction on which this Remission is founded it is compleat in its Nature exactly Answering all the comminatory parts in the Law He exhausted the whole Curse Gal 3.14 The punishment of all our sin was laid on him Isa· 53.6 The Expiatory Vertue of the Sacrifice was perfect Heb· 10.14 1.3 2ly This Satisfaction was Gods choice Heb. 10.6 3ly God approves of it Eph. 5.2 This appears by his Resurrection in setting him at his own right Hand 4ly Christ is an â—ntercessor ready to vindicate it from all Aspersions of its insufficiency for us 5ly The Father declares that this Satisfaction is ours by Right Use to reprove the People of God that have a slavish fear of Condemnation This arises either from our ignorance of the forementioned Grounds or our unbelief of them Or 2ly It arises from our Conscience accusing us for our great sins before Conversion or for them after Conversion or from our declineing from a good frame Or this fear of Condemnation may arise from some singular Cross that we are under or from the frightful Apprehension we have of Death This misbelieving Fear brings us under a Spirit of bondage through the fear of Death and makes us neglect our duty of longing for Christs second return Use of Exhortation to the confidence of Absolution at his 2d Coming and if we would have this confidence at his coming labour to keep the Anointing with you labour to abide in him 1 John 2. â—7 28. Observe next that this freedom from Condemnation belongs only to the Called the Elect of God for of such only doth the Context speak the unconverted Folks are under Law-Wrath John 3. last and their contempt of the Gospel brings them more under condemnation John 3 19 Neither can it be otherways because these that are uncalled hâ— no interest in Christs Person and so cannot wâ— Paul have fellowship with his Sufferings for at 〈◊〉 only our effectual Calling that brings us to a feâ—lowship with Christs Person 1 Cor. 1.9 This reproâ— the unconverted for wanting the fear of Condemnation this Security arises from a stupidity of Conscience not accusing them for sin 2ly It arise from the abuse of their Prosperity or it may aâ— from their â—ning to their Morality or to the â—nency of Gifts or to their leaning to a great Name amongst the Godly To such Persons ordinarly the Gospel-Offer is very unsavory because they cannot see their need of it and ordinarly such Persons aâ— supprised with horrible Awakenings of Conscience under great Crosses or at the hour of their Death Directions how secure People may win to an awakening 1st They would examine their Life by the Rule of the Law 2ly They would be of considering the old Covenant of Works 3ly Thâ— would consider that not one Word of the Gospel confirms their Security 4â—y They would consider that Justice spared not Christ when he was inputatively guilty 5ly They would consider thâ— Gods Holiness Justice and Veracity and his respect to the Glory and Credit of the Redeemer â—gadges his Wrath to pursue the rejecters of Christ 6ly We would consider the Marks of Gods indignation upon the Souls and Bodies of Men upon Inferiour Animals and upon the Works of Creation which are imprinted upon them for sin This will give them a visible Evidence of Gods hatred at sin This may secure expected Punishment from God if Grace prevent not 7ly They would retire them sâ—lves from the Worlds noise and make a Reflection on their inward Temper and beg the convinceing Spirit of God to through the Work of Conviction on their heart The Apostle in laying down the Grounds upon which Faith triumphs over the fear of Condemnation holds out these four Viz. Christs Death Resurrection Session at the Right Hand and Intercession Christs Death may well be a ground of freedom from this fear because 1st It was the Punishment threatned in the Covenant of Works against our sin and he never having been a transgressor of that Covenant for he never personally transgressed it neither could Adam's Transgression be imputed to him because he sprang not from him by the way of natural Generation I say he being thus Innocent his Death behooved to be a dying in our stead 2ly This Death may free us of this fear because he endured the Spiritual Death threatned in the Old Covenant he took it off us and laid it on himself he suffered in his Soul also well as in his Body as Witnesseth the History of his Passion which shews us that his Father withdrew his Comforts from him when he cryed out My God Why hast thou forsaken me And likewise it tells us his Soul was subjected to Trouble to Soul-Grief Fear and Agony 2ly His Resurrection is a good Ground to secure us against this Fear because it is the Fathers absolution of him as our Soverty 3ly The Session at the right Hand secures us against this Fear because iâ— is a Preludium of his being Judge and a certain Pledge given him of the Father of his total Victory over all the opposition made to hâ— Peoples Salvation Psal 110.1 Likeas it is a furthâ— Testimony of the Fathers acquiesceing in that satisfaction he payed to Justice for the sins of his People Heb. 1.3 4ly His Intercession secures us from this fear because it is a Ground that may sufficiently comfort us by assureing us of the continuance of our Friendship wâ—th God and our standing in our justified state notwithstanding of our daâ— sinful infirmities 1 John 2.1 2. But because this Text speaks of the great Articles of our Creed we would inferr some comfortable Inferences from them And 1st From his Death inferr the greatness of his Love to us Job 15.12 2ly Inferr the strong Confirmation of the new Covenant therefor his Blood is called The Blood of the New Testament in the Institution of
apply the promises Eph. 1.13 3ly By letting them see that Christ dyed for them in particular Rom. 5.8 4ly By assureing them of through-bearing Grace 1 Tim. 4.18 2 Tim 4 12 see the Text. 5ly By perswading them of the pardon of their Sin Psal 22.5 Hosea 14.4 And 6ly By discovering the reality of their Grace under its great Tryals And 7ly By leting them see their Election and their Effectual Calling 2ly As for the time in which he gives this perswasion 1st It is when they are deeply humbled for their own Sins and the Sins of others Dan. 9. This is to keep them from fainting and to perswade them their Humiliation is accepted of God A 2d time is at their Conversion Eph. 1 13. And this is to engage them to the way of God finding it sweet and to comfort them under the mean measures of their Mortification A 3d. Time is When they are under pressures of Wrath Psal 32.5 Because their Faith cannot be kept up under the External Promise as David's Faith could not be kept up by the Promise made by Nathan A 4th Time is When they want the Ordinances and that grieves them Psal 63.3 A 5th is under the Cross Rom 5 3.5 That they may contemn the hard Censures of Men and that they may know that even Godliness wants not its advantage even in that Lot A 6th Time is When he puts them to some hard Task Joshua 1.2 3 4 5. A 7th Time is When he is about to let the Devil loose to Tempt them Matth. 3. last Compared with 4 1. and 2. An 8th Time is When they pursue it earnestly by extraordinary Diligence Directions How to come at it are 1st Labour for Sincerity Psal 36.10 2ly Entertain the motions of the Spirit and give them ready Obedience Rev. 3.20 3ly Be tender of your walk from Love to God Jo. 14.21 4ly Be much in Loving your Bretheren Jo. 15.10.12 5ly Beware of Declining Jude 20.21 6ly Be much in Exercising Grace Cant. 5 1. 7ly Beware of hardness of Heart Isai 65.14 Beware of deadness of Spirit Psal 85.5 6. Beware of Graces decay and Corruptions grouth Isai 66.6 We should endeavour after this perswasion of Love Because we can neither bear our Cross nor be willing to dye without it we cannot with confidence and courage look to the Obstructions that ly in the way of our Salvation See the Text. Without it we cannot serve God from Love and our duty will not be sweet without it For the Evils that seem to obstruct the Love of God The first of them is Death where we see that the beloved Believer must go through Deaths Tryal 2ly When it is so he is tempted to doubt of the Love of God 3ly Tho he be tempted to doubt of Gods Love he should be confident of it notwithstanding of Death For 1st They must go through Death for hereby he will try their Faith of an other Life by puting this Veil of Death 'twixt it and us 2ly To conform them to Christ who by Death entered to Life 3ly He will keep Election and Reprobation as a secret in this life 4ly To testifies his Displeasure at Original Sin Rom 8 11. And becauâ— Death here is meant of Death inflicted by persecutâ— on therefore they must go through it 1st Thaâ— they may be Witnesses to his Truth and rendâ— Persecutors inexcusable for rejecting of it 2â— For the Tryal of their Self-denyal Love and Faith And if this be so Then the People of God shoulâ— labour to prepare for Death and for this effect labour first for Self-denyal Luke 14 26. 2ly Laboâ— for Sobriety that with ease ye may part with thâ— Worlds Contentments 3ly Labour for a Heavenly life that ye may be willing to dye that 〈◊〉 may get more of it 4ly Labour to be wearied 〈◊〉 a Body of Death Rom 7 last 5ly Labour foâ— the Faith of Immortality 2 Cor 5 2. Second Observation is It is hard to believe God Love in Death 1st Because it is a Cross we have a strong Aversation from It being the dissolution of Nature and a parting with our dearest Enjoyments 2ly It appears to have something of Godâ— displeasure engraven on it Isai 38. 3ly It 's a separation from Communion with God by Ordinances ibid v 11. 4ly It 's attended with the clearest conviction of guilt and represented as an immediate forerunner of Judgement Use is That we would not wonder to see the People of God hardly put to it at Death Next the Lords People should not question his Love Because 1st He hath appointed all to Dye and so cannot say that he loved none 2ly Christ has Dyed to take away the Sting out of thy Death and to sympathise with thee in it Use is That we would endeavour to believe the love of God even even in Death And for this effect first remember the experience of Gods goodness to thee in thy life Psal 23. 2ly Consider that tho thou dye thou may have fellowship and Communion with God and more after then before Phil 1 23 2 Cor 5.8 3ly Consider the goodness of that God that hath the keeping of thy Soul he is Faithful 1 Pet. 4 last And a powerful Keeper 2 Tim 1 12. 4â—y Consider God is present with his People at Death Psal 23. 5ly Take up Death as the Scripture represents it As a Rest Rev 15 13. From the labour and toil of Duty From bearing Crosses on our Names Persons and Goods from the Cares of the World from the fears of committing sin and of coming Crosses from doubts of Gods Love and fighting against Temptations from Vexation and seeking Contentments in this World and from Griefs from our Self-disappointments and from the Challenges of our Consciences And lastly It is a Rest from sinning 6th Direction Labour for the Testimony of your Sincerity as Hezekia had for ye cannot have the Testimony of Perfection 7ly Ly not under unrepented Guilt 8ly Labour for the Earnest of the Spirit that it may be a pledge of your Immortality 1 Cor. 5 5. 9ly Be not diffident of Divine Providence for them that you leave behind you For when you look on Death as untimeâ—ous it makes you suspect Gods love in it And 10ly Labour for the firm hope of the Resurrection of the Body The next Evil that the Apostle Enumerates As that which threatens to separate him from the love of God is Life which is taken here for all the Contentments of this present Life And this suppose that these Contentments are Temptations to alienaâ— us from God and so to separate us from his Love 2ly We see the Lords People are sufficiently fuâ—nished against that Temptation of the Contentment of this life for we see the Apostle is very confidenâ— that they will not have Power to make God alterâ— love from them That is they will not have Powerâ— alienate them from God And first In that the Apostle ranks this in the second place It tells us That the Apostle