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
the Gift of Prayer which stands in a clearness of Conception of things needful and a clearness of Expression if they have fervent single desires after spiritual good and these desires put up in the Name of Christ 3ly They would consider that tho Believers may want sometimes that Peace passing understanding that Joy unspeakable and Glorious the Spirits Testimony for their Aodption that full and free Application of the Promises Yet they may have the Comfort of the Spirit if they have that support in their Mind and calmness in their Conscience as makes them cheerfully go about their duty and hear their Crosses 4ly They would consider That the Spirit may be a sanctifying Spirit to such who are overtaken with Temptations at a time Gal. 6.1 and whose fervour of their first Love is abated Rev. 2.5 If their Exercise be to keep a good Conscience towards God and Man and if the tract of their way be to please God A Third Use of Exhortation to the Godly That since the Indwelling Spirit is a sure evidence of a renewed state they would Labour to entertain the presence of this Spirit in their Hearts And first they would entertain the presence of the Illuminating Spirit First By using all appointed meanes for the encrease of Knowledge 2ly By depending on the Spirit in the use of these meanes for the growth of Knowledge and not on the quickness of our understanding 3ly By having single desires after Knowledge by desireing the same not for Vain-glory or By Ends but for Gods Glory and our own and others Education Next We would entertain the presence of the Spirit of Prayer First By applying our selves seriously to that Duty as Daniel did Daniel 9. 2ly By being constantly exact in our Life which ministers confidence to us in Prayer 3ly By Examining our own Condition that we may not want matter for Prayer when we go to God 3ly We would entertain the Spirit of Sanctification by watching against Temptations and by the use of all appointed meanes for the Communicating of the Spirits Grace and searching after the Evils of your Heart and by knowing the plagues of your own Heart ye may know what Evils ye are mostly to set your selves against by Repenting for them Praying against them and watching in opposition against them 4ly Ye would entertain the spirit of Consolation As 1st By improving his Comforts to make you Cheerfully obey Astâ— 9.31 And 2ly By forebearing to drench your self too much in Worldly Comforts Jo. 14.17 Verse 9. Now if any man have not the Spirit of Christ he is none of his HEre is a Certification of the distance of all from Christ that want his Spirit And this is given on purpose to make the Romans make enquiry whether they have the Spirit or not This Spirit is called the Spirit of Christ 1st Because he meritoriously procures him Gal. 3.14 2â—y He is primarly possessed by him he possesses a greater number and measure of his Gifts than any of his Members John 3.34 Isa 61.1 3ly The Communication of the Spirit flowes from his Intercession John 14.16 4lyâ— The dispensation of the Spirit is from him John 15.26 and 16.7 And 5ly The Spirits Work â— to glorify him and to apply his Purchase John 16.14 From the Words observe 1st That all that have not the Spirit of Christ are none of his The meaning is not that these that have not Christs Spirit they are none of them elected or that the Salvation of such is not transacted for in the Covenant of Redemption for the Elect themselves may be Children of Wrath Eph. 2.2 and void of Christâ— Spirit alse well as others But the meaning is that the man that wants the Illuminating Praying Sanctifying and Comforting Spirit Christ hath noâ— that Interest in them that he hath in Actual Believers they do not so belong to him as they doâ— that is by vertue of the Fathers actual Donation iâ— time which stands in effectual Vocation John 6.37 38. they may be entrusted to him in the Covenant of Redemption but yet if they be void of Christâ— Spirit they are not effectually Called 2ly They do not belong to him by vertue of their personaâ— Resignation to him they cannot offer themselveâ— as a living and acceptable Sacrifice to him without Christs Spirit 3ly They do not belong to him by reason of his Conquest of them of redeeming them from the Dominion of Sin and Satan because a man that wants Christs Spirit is under the Tyrrany of both 4ly They belong not to him as his Members by Mystical Union for as that Union is made up of Faith on our part Eph. 3.17 so it is made up by the Communication of his Spirit on his part 1 Cor. 6.17 5ly They are not his by that near relation of his Spiritual marriage so as to be his Spouse because without Christs Spirit they cannot quite the Law as a Husband and consent to be married to Christ Rom. 7.4 For to quite our own Righteousness is a Work far above the power of our Faculties without the Communication of the Spirit of Grace 6ly Neither can a man void of Christs Spirit belong to Christ in this sense As tho the Mediator stood obliedged by vertue of the Covenant of Grace to conferr upon him Justification Adoption and Sanctification and to bring him to Glory For by vertue of that Covenant he is only tyed to conferr these things on sincere Believers now these that are void of the Spirit have no sincere Faith It 's true Christ may be engaged by vertue of the Covenant of Redemption to bring some who for the present are void of Christs Spirit into an Estate of Justification Adoption and Sanctification But for Answer 1st That Obligation lyes not on him by vertue of the Covenant of Grace made with the Church or the promulgate Gospel to them But that Obligation lyes upon him by vertue of that undertaking that he makes to his Father in the Covenant of Redemption Likeways when he undertakes to possess them of an Estate of Justification Adoption and Glory he doth not undertake to bring them into that 〈◊〉 state and Condition and that they should be voiâ— of the Spirits Presence while they are in that Estate but he undertakes to bring them into that Estate bâ— Communicating of his Spirit to them Now that no man that wants the Spirit of Christ can so belong to him as actual Believers do appearâ— by this we cannot belong to Christ without receiving him and it 's in the Word of the Gospel that â— receive him now when we receive him in the Gospel we receive him and his Spirit together See Gal. 2.3 Therefore is it that the Gospel is called the Ministrâ—tion of the Spirit 2 Cor. 3 8 The use of this is to reprove the unrenewed world that are void of the Spirit for believing they haâ— an actual Interest in Christ and in the Priviledges of the Gospel Covenant the reason of this Mistake is They
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
Godly as the unquestionable Sign of Grace Heb. 6.12 And 4ly To remember former Experiences For the Object of the Creatures Hope it is said to be the manifestation of the Sons of God this Figurative Manifestation of the Sons of God is ascribed to the Creature because they will never attain to their Primitive Perfection and Beauty till the Sons of God be Glorifyed and untill the last Day At which time or rather the Beginning of Eternity when there shall be a Manifestation of the Sons of God It shall be manifested then how excellent a Dignity it is to be the Sons of God the outward Visible Effects of Adoption are delayed till that day and therefore the Redemption of the Body is called Adoption in the subsequent Verses It is true the adopted receive the Spirit of Adoption whereby they themselves may know they are adopted but that effect is not so discernible by others 2ly At that day it shall be manifested who are the Sons of God the Book of Life will be opened to the view of all and the Children will have the Sentence of the Judge for their Possession of this Inheritance see the Process of Judgement Mat. 25. 3ly It will be made manifest in that day what good Works the Children of God have done God will bring to light the hidden Counsels of the Heart and so every man shall have praise of God see 2 Cor. 4 This Description of the last Day affords us an Use of Consolation to the Christian that doubts of his Adoption 2ly To the Christian contemned by the World 3ly To the Christian censured by the World for his Hypocrisie A 2d Use is of Exhortation to exhort folks to live suitably to this Adoption seing its Manifestation is so certain From the 20. Verse Observe the Vanity of all this visible Creation and its Insufficiency to make men happy And therefore Folks 1st Should not have excessive Desires after it Our Desires should not be pâ—remptor like Racheâ—s after Children we should be content to want what God denyes 2ly It reproves these that have big Expectations from the World like that fool Luke 12. who builded his large Barnes We should not expect full contentment of Mind or quiet of Conscience from any thing here away 3ly It reproves those that are unsober in their Enjoyments who do not use the World as though they used it not such who look on their Injoyments as perpetual and suffers their heart so to run out after the Worlds Good that they turn incapable to enjoy God or the Priviledges of the Gospel 4ly It reproves those that gives way to anxious Care about obtaining of the Worlds Good which anxiety makes them with Martha neglect the one thing needful and choaks the Word and makes it become unfruitful see Phil. 4.6 5ly It reproves these that give way to Excess of Sorrow when Providence separates their Enjoyments from them sorrow is excessive when it hinders them always to rejoice in God and when it weakens their health A 2d Use of Exhortation from the Vanity of the Creature is People should be crucified to it That they may win to this they should labour 1st For Mortification of their Lusts 2ly They should labour for a lively Faith of a better World 3ly They should observe the frequent Disappointments they meet with from the Worlds Good From the Creatures aversion to this Vanity It is subject to Vanity not willingly Christians may learn they are allowed to have a lawful Aversion from the Cross which aversion kythes in their Prayers to remove the Cross and in using all lawful Endeavors for its removing From the Creatures being subject to Vanity by reason of Gods imposing it on them Christians should learn an entire submission to cross Providences Which submission kythes 1st In an grateful Acknowledgement of the present Mercies of their Lot 2ly In a cordial Complyance with their Duty notwithstanding of their Cross 3ly In a believing of Gods Promises made to them notwithstanding of it 4ly In a Justification of Gods Way towards them notwithstanding of the same 5ly In a refusing of all unwarrantable Ways for their relief Helps to win at this Submission Are 1st A full Conviction of their Guilt a living man should not complain for the punishment of his Sins A 2d Is the due consideration of the Goodness Justice and Soveraignty of God A 3d. Is the firm belief of Divine Wisdom which can extract our profite out of the most dark and cross Providences we can live under Rom. 8.28 The Text says that he subjected the same in Hope To hold out that God did not design to perpetuate its Vanity but had appointed its restauration to its primitive Perfection And this is set down here as an Ground of the Creatures Metaphorical Hope And from this we may learn from the Creatures Example to strengthen our Hope by the consideration of this That God designs not to keep us perpetually in Misery but there is a firm Determination in Heaven for our Relief we may put on the Breast-plate of Faith and Love because as the Apostle says to the Thessalonians God hath not appointed 〈◊〉 to Wrath but to obtain Salvation by Jesus Christ Verse 21. Because the Creature it self also shall be delivered from the Bondage of Corruption into the Glorious Liberty of the Sons of God THE Apostle having Verse 19. ascribed a Figurative Hope to the Creature in the 20. 21 Verses he lays down the Grounds of that Hope and in the 20 Verse there are Two Grounds laid down whereof one is That the Vanity to which it was subject was contrary to its natural Inclination and Gods primitive Institution in the state 〈◊〉 Innocence The Text says It was not subjected 〈◊〉 vanity willingly A 2d Ground is there was a fiâ—ed purpose in God for the restitution of the Creature to its Primitive Vigour and Beauty He subjecâ— the Creature to Vanity under Hope And there a 3d. Ground of the Creatures Hope laid down 〈◊〉 the 21. Verse Viz. The necessity of the Creature partaking according to its measure and capacity 〈◊〉 the glorious Liberty of the Sons of God And ther is a Reason given for this because Vanity was imposed on the Creature for the sins of Gods People and therefore when Gods Children are made free 〈◊〉 sin both as to its Guilt and Presence it is but reâ—sonable that the Creature should be liberate of iâ—â— Vanity also We may Observe here 1st That Gods Children are while they are here away under Bondage 〈◊〉 They shall certainly meet with a glorious Liberty from that Bondage 3ly When they meet with that Liberty the Creature shall then and not till then be liberate from their Bondage For the 1st Observation Tho' the Godly be not slaves to Satan nor to Sin yet they are under a sort of Captivity for while here away they are subject to Death and to the frailties of Nature and to great fears that Death may have its sting towards
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