raised in Power 3ly To those that are pinched with Hunger it s sowen a Natural Body it s raised a spiritual Body 2ly Observe that the Spirit dwelling in our Mortal Body is a pledge of this Resurrection This dwelling of the Spirit imports first Constant Residence 2ly Government 3ly His care to adorn and beautify This indwelling of the Spirit cannot but be a Pledge of the Resurrection if ye consider 1st The end why he takes up his Lodging in the Man it is to confer upon him Everlasting Comfort Isai 60.14 2ly Everlasting Life 3ly Everlasting purity 4ly Everlasting Communion Ezek. 37 26 with Rev. 20 3 and 4. 2ly If ye consider the Spirit to be the great Love-token of God to his People he is the whole of Abrahams Blessing Gal. 3. He that gives this will not deny them the Resurrection to Life 3ly The spirit has power to raise them as it 's kythed in the Resurrection of Christ and in quickening the dead Soul from the death of sin John 5.25.28 4ly Spiritual life is a fruit of the Spirit and spiritual life is a pledge of the Resurrection Use 1st Of Consolation to them that have the Spirit of God they have an assureing pledge that they shall rise to life though they be Pained Poor Persecute and Tempted with Corruption and Satan 2ly This reproves those who have the Spirit who will not entertain the lively hope of Heaven 3ly It bids us try whether this spirit dwells in us or not 4ly It bids the Godly Man strengthen his faith by this pledge by considering the Spirits power the Love of God discovered in that gift and Gods design in sending him into the Heart Observe 3ly The description of this Spirit here He is the spirit of the Father 1st Because he proceeds from the Father John 15.26 2ly Because he is promised by the Father Acts 4.33 3ly He is given of the Father Luke 11.13 And this tells us from whom we should seek the spirit and to whom we should be thankful for him and how we may know whether it be the spirit of God that dwells in us or no if it be so he will make us sensible of the Fathers Love in raising Christ for us if it be so he will raise us up to a newness of Life and conform us to a risen Saviour The giver of this Indwelling spirit is described from his great Work One that raised Christ from the dead where first Note why Christs Resurrection is ascribed to the Father 2ly To what end Christ rose And 1st It is ascribed to the Father to show that he keeped his promise to the old Fathers Acts 13 32. And if this promise made to the old Church received its accomplishment all the rest of the promises made to them will 2ly To show that he keeped his promise to Christ in the Covenant of Redemption Isai 42 6. And that says all the rest of the Promises made to him will be accomplished to reward him for his Humiliation Phil 2 9. To show that none shall lose that humble themselves for him 4ly It s ascribed to the Father because it is the Absolution of him as soverty 5ly It was a step to that delegated power that now he enjoys as Mediator and we know that Power comes from the Father He Raised him 1st That he might that was the purchasser be the dispenser of our Mercies Act 5.31 And that Christ is raised to be the dispenser of our Mercies encourages us to be bold in Prayer 1st Because he sympathises with us in our wants be will not frustrate his purchase by forbearing to dispence And 2ly If his Love made him purchase his Love will make him dispense 2ly Christ was raised by the Father to clear That he had merited full pardon and Believers may strengthen their Faith of Pardon with this Resurrection 1st Because it is an evidence of full satisfaction to Justice 2ly It is an evidence of his God-Head Rom 1 4. And so of his meriting worth 3ly it was an step to his Intercession 3ly The Father raised him to assure the People of God of their through Mortifâ—tion of Sin Rom. 6.11 And this 1st Reproves soâ—â—hat are diffident their sin shall not be Mortified â—d that 1st Because Terrour has not Mortifyed it yâ— against this see Exod 32 19. with Exod 19.20 2ly Because Communion with God does not Mortify it David's falling in Adultery after Communion with God 2 Sam 7. Answers that 3ly Because they have been at Solemn Ordinances and these have not done their turn Therefore they think it cannot be done For Answer see Luke 22.24 The Apostles unmortifyed after these And 4ly It reproves those that think they cannot be Mortifyed because Crosses have not done it already Answ Hezekiahs Ambiâ—ion was cured tho it brake out after his Sickness Vse 2d Of Exhortation is to Believers to strengthen their Faith of through Mortification by Christs Resurrection which they may do by considering It is a sufficient evidence of his Deaths meriting sufficient Grace for Mortifying of sin Rom. 6.6 4th End is That he might strengthen our Faith in our Resurrection to Life and this is done by considering that tho we be Tempted yet so was he tho we be under Desertion as to Comfort so was he My God says he Why has thou forsaken me Tho we be Mortal so was he tho we be Guilty so was he imputatively so Verse 12. Therefore Brethren we are Debitors not to the flesh to live after the flesh HEre we have a Conclusion drawn from several prejudices That these that live after the flesh have For 1st They have not the priviledge of Justification â„£ 1. 2ly They mind the things of the flesh â„£ 5. 3ly They are in the way to Death â„£ 6. 4ly They are Enemies to God â„£ 7. And 5ly They cannot please God â„£ 8. Observe 1st here That the flesh is always craving 2ly Tho it be craving yet we owe it nothing it craves we are not Debitors to it 3ly The service of the flesh is a very unprofitable service 4ly The former Grounds upon which the Apostle infers this inference are sufficiently convincing For the First That the flesh is craving appears in these six first In that it craves Love and Affection 2ly Obedience 3ly Awe 4ly Entertainment 5ly Spareing And 6ly hideing of its Nakedness First It craves Love of us That is it craves that we may have a regard to it in our Heart People should beware of this because it is inconsistent with the Enmity we ought to have at Sin it provokes God to forbear reproving of us Hosea 4.17 2ly It restrains Mortifying Grace 3ly It marrs the Love of God 4ly It hinders the Answers of Prayer Psal 66.18 2ly It craves Obedience of us Rom. 6.12 But this should not be because we are made free from Sin and Servants to Righteousness 2ly It grieves the Spirit Eph. 4.30 3ly It 's offensive to others 4ly It strengthens the flesh Rom. 6.19 5ly It fears
strong Comforter The Child of God is subject through self-love to overlook his Faults but the Spirit is a sharp and seasonable Reprover The Child of God is subject to lazieness and upsitting in the Way of God but the Spirit of God is a seasonable and powerful Exciter to Duty There is a 4th Use of Instruction from the Doctrine This instructs us what is the Cause Why the Children of God keep Gods Way notwithstanding of their Weakness in the Point of Light notwithstanding of the remaining Wickedness of their Heart and notwithstanding of the manifold external Temptations It is neither the strength of their Reason nor the strength of their Inherent Grace that is the Principal Cause of their keeping the way of God but this is the Cause of it Because they are led by the Spirit of God There is an other Use of Instruction from the Doctrine It instructs us in the misery of these that are not Gods Children such are not led by his Spirit For to be led by his Spirit is the alone Priviledge of Sons and this must be a great Misery to want this Guide because such are led by bad Examplâ— in this World by the Dictates of Corrupt Reason and by the swing of their Lusts There is an other Use from this Doctrine and that is of Exhortation to the Godly to exhort them rightly to improve this Priviledge And for this Effect 1st They would be humble and docile to his Teachings the meek he will guide in Judgement the meek he will teach his way Psal 52.10 2ly They would improve his Comforts for Encouragement to walk in the Way of God Acts 9.31 3ly They would be painful in improving his Assistance Col. 1.29 1 Cor. 15.10 4ly They would shun these Temptations he forwarnes them of And 5ly They would hearken to these Calls to Duty and Excitements he trysts them with Verse 15. But ye have not received the Spirit of Bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father HEre the Apostle proves that those that are led by the Spirit they are the Sons of God by two Arguments One is that they have received the Spirit of Adoption The other is the Spirit of God and their own Spirit witnesseth that they are Sons Observe 1st That Gods People receive the Spirit of Bondage before they receive the Spirit of Adoption Observe 2ly That the Elect People of God that receive the Spirit of Bondage they are allowed of God the Spirit of Adoption 3ly Observe That those that have received the Spirit of Adoption they never again receive the Spirit of Bondage 4ly The Spirit of Adoption where it is it is a Spirit of Liberty it is here opposed to a Spirit of Bondage Observe 5ly That those that receive the Spirit of Adoption their condition is preferable to those that receive a Spirit of Bondage 6ly The Apostle seems to glance at the frame of Gods People that lived under the Legal Administration differing it from the frame of such as lived under the Administration of the Gospel Observe 7ly That the Spirit of Adoption in Believers prompts them to Prayer and these Prayers are free and fearless fervent and serious and these Two Qualities of Prayer are included in the Word Crying As also these Prayers are confident and affectionate the Spirit of Adoption makes them cry Father 8ly Observe the Spirit of Adoption is a Benefite common to the Gentiles with the Jews The Apostle to denote this he expresses the homely Compellation of God both in Hebrew and Greek For the First Observation that the Elect People of God receive the Spirit of Bondage before they receive the Spirit of Adoption We shall clear it 1st By shewing what is meant by the Spirit of Bondage and what is meant by the Spirit of Adoption 2ly We shall prove that God dispenses the Spirit of Bondage to the Elect before he dispenses the Spirit of Adoption 3ly We shall give the Reasons of this Dispensation And 4ly Give the Uses of the Point For the First by the Spirit of Bondage is meant that Frame of Soul wrought in them by Gods Spirit preparing them for the state of Conversion springing from a sight of their state of Bondage while they are in an state of Nature convinceing them of their state of slavery to Sin and Satan and so bringing them under a full Conviction of their unability to relieve themselves from that condition Likeas this Conviction is attended with a Grief for their former sins and a fear of their imminent danger By the Spirit of Adoption is meant that disposition of Soul wrought in the Elect becoming the state of Adoption It is wrought by Gods Spirit through the application of Gospel-Promises It includes in it 1st The reverential awe of God 2ly An affection and care to imitate God in his moral Perfections 3ly A kindly submission to his Corrections 4ly A lively Expectation of the Inheritance of God For the second thing proposed Viz. the Proof of this that God dispenses to the Elect the Spirit of Bondage before he dispenses to them the Spirit of Adoption It is clear from the Experience of the Converts Acts 2. And from Pauls Experience at his Conversion and from the Experience of the Jaylor For the third Thing Viz. The Reasons why God thus dispenses to his Elect the Spirit of Bondage before the Spirit of Adoption they are these 1st He does this that he may make the Mysteries of the Gospel more credible to them For before a Man be convinced of his Sin and Misery The Mystery of Christs Cross seems but a Fable to the unconvinced Jew Christs Cross is but a stumbling Block and to the unconvinced Greek it seems foolishness but to the convinced and called Man it is the Wisdom of God and the Power of God See 1 Cor. 1. 2ly He does this to disengage their Affections from sin Our hearts through long custom acquire a great lyking to a course of sinning and untill our Spirits smart for our sins by grief and fear we cannot fall in a dislike with them 3ly He does this that thereby he may bring us to quite our own Righteousness and accept of Christ For Pride Self-love and Blindness of Mind do all concurr to make us tenacious of our own Righteousness before the Spirit work this Work in us A 4th Is he dispenses this to make his Elect willing to subject themselves to the Divine Law as a Rule of Life for when they are made by the Spirit of Conviction to smart for sin no terms of their freedom from sin and misery seems hard to them A 5th Reason he thus dispenses is that he may bring his own to have anâ— high Esteem of Christ to reckon all things but as dung and dross in comparison of the Son of God A 6th is he does it that he may make the burthen of Christs Cross seem light to them For the 4th Thing proposed the Uses of
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
Law of God with it's sanction and Threatning For as it is a perfect Rule of Righteousness it discovers sin As the Apostle says by the Law is the knowledge of sin and by reason of the Threatning subjoined to the Law it brings the sinner under a lyableness to Death and upon thir Accounts it is concluded by thir Divines who ascribe this sence to the Text That the Law of God gets this Name of the Law of â—in and Death But yet when we consider the Text more narrowly we think it has an other meaning For it is very clear from the preceeding Chapter That by the Law of sin the Apostle means Corruption and we do not find the Apostle in other places of Scripture giving that name of the Law of sin and death to the Law of God And therefore by the Law of the spirit of life is meant the powerful influence of the spirit of life upon Believers which frees Paul from Corruption these 3. ways 1st By dwelling in Pauls heart he makes up a spiritual Union betwixt Christ and him and so frees him from the guilt of Corruption because by the spirit making up that Union he winns to a justified state 1 Cor 6.11 2ly He frees Paul from his Corruption because by his power he breaks the dominion of sin And 3ly By his presence and efficacious working he will in his own time abolish the remainders of Corruption out of Paul's heart The Cohesion of this Verse with the former seems to be the Apostles proving the latter part of the Verse thus That those that are in Christ must walk after the Spirit and not after the Flesh because the Spirit of Life breaks the Dominion of Sin in them as it did in Paul Or 2ly This Second Verse may be added to illustrate the first part of the first Verse viz. That there is no condemnation to the man who is in Christ and it may be set down to prevent an Objection against that Truth that the man that is in Christ is free of condemnation For it may be said that the man that is in Christ hath the Law of Sin and Death and since he hath the remainders of Corruption in him how can he be free from Condemnation It is Answered That the Spirit of Life frees the Believer from the Law of Sin and Death because by uniting a man to Christ it frees him from the Guilt of Corruption and by the Spirits presence as a Spirit of Life in Godâ—s own time he will be freed from the remainders of Corruption From what has been said we may soon see That our discerning of the remainders of Corruption in us inevitably brings us under many fears of Condemnation The fight of Indwelling Sin more forcibly puts us under a fear of Condemnation than the feeling of all our numerous Miseries can do and therefore it were fit for a Believer to strengthen his hope of the total abolition of Sin in him and this may be done 1st By considering our Union with Christ and Christ's Exaltation to Glory which necessarly says that all the Members must have a sinless conformity with the Head 2ly This Hope may be strengthned by considering that the guilt of our Corruption is already pardoned in our Justification for the 1st Verse says There is no condemnation to the man that is actually in Christ And 3ly This Hope may be strengthned in this that the breaking of the Dominion of Corruption in us by the Spirit of Life is a Pledge given us of God to assure us of its total abolition Observe 2ly That Paul was a man deeply exercised with the sense of remaining Corruption in him as appears by the last part of the former Chapter and now he wins to a great deal of freedom to apply Gospel-Priviledges and this tells you that the freedom of the Actings of Faith is very consistent with the sense of Indwelling Sin Observe 3ly Paul used many Means for Mortification he watched he prayed he kept himself out of the way of Temptation yet he ascribed not his freedom from Corruption to the use of these Means but to the Principal Author of his freedom viz. The Spirit of Life who did bless these Means for that end Take notice of that Name that 's given to the Influencing Spirit that liberats Paul from the Law of Sin and Death it is called The Law of the Spirit of Life Because that as a Law hath a Moral Efficacy to draw those that live under it into Obedience So the gracious Spirit of God where he has an indwelling hath an strong Efficacy to bring the Person in whom he dwells to follow his Conduct And this leads us into an 4. Observation anent the mighty Working of the Spirit and his Grace in the Hearts of Believers and this mighty Power of the Spirit and his Grace evidences it self in these few things following amongst many moe As 1st In the actings of Faith under many Tryals which must argue a great Power that makes a man believe notwithstanding of great and manifold Guiltinesses and of long Continuance notwithstanding of Corruptions notwithstanding of violent Assaults from Satan yea notwithstanding of Desertions Chastisements and Death And therefore it is said Eph. 1.19 That there is an exceeding greatness of Power that works in Believers 2ly The Power of Grace kythes in that it can make a man forgoe those Sins his natural Complexion enclines him to whereunto he has been much accustomed and which have brought him great worldy Advantage 2ly Graces Power appears in that it makes a man forsake his own Righteousness and betake himself to Christs which deed will be very much opposed by Pride and Self-love 4ly It s Power appears in this in thaâ— it can make Christians with Paul not to look tâ— things seen that is to depise the allurements of the World which have a sensible certainty and are very grateful to our external Senses 5ly It evidences it self in making People patient under manifold sore continuing and extream Miseries even such oâ— whom is legible God's Quarrel with us for our Sins the Exercise of Patience under such must be an Effect of great Power See Cor. 1.10 11. And that because Patience will be opposed by our natural Pride Self-love and Unbelief Use of Information To let you see to whom you may ascribe the great Works of the mortified Believer even to the mighty efficacious Worker the Spirit of Life that is in Christ Jesus Use of Encouragement to the despondent Believer who â—s feared when he considers the Greatness and Spirituality of his Work he thinks that Work is so far above him he will not get it accomplished But the Answer is His Encouragement should spring from his looking to the mighty Power of that indwelling Spirit in him and albeit he may find himsâ—lf very weak to manadge his Spiritual Work if he compare the greatness of his Work with the strength of that measure of inherent Grace he has for the time yet he
would not be discouraged for although the present measure of inherent Grace that is in him be not able to do his work and overcome the opposition made to it yet there is an abundance of strength in the Spirit of Life that principally resides in the Head and is derived from him to all his Members to manadge all the Christians Work and to overcome all the opposition made to it Take notice 5ly Of the name the Spirit gets here he is called the Spirit of Life or a quickning Spirit and he is called so for Three Reasons 1st Because he raised Christ from the dead 2ly Because he raises us from the Death of Sin And 3ly Because he is to raise the Christian at the last day to immortal Glory From this we infer that those in whom the Spirit dwells must have Spiritual Life that is they must live so as to make his Will their Rule and his Glory their End and his Love their chiefest Comfort 6ly Take notice That the Spirit of Life is said to be in Jesus Christ and that 1st Because Christ did merite the Spirit of Life to his People 2ly Because the Spirit of Life did evidence principally It's quickning vertue in his raising Christ from the dead He did this that believers might have a pledge by this deed that he could raise them from the death of sin and of the grave 3. He is said to be in Christ Jesus because he is given to him principally and primarly and in a greater measure then to Believers the Father gave not the Spirit by measure to him John 3.34 And the Spirit is given to believers from Christ and for his sake and this directs Believers how to strengthen their Faith as to the expectation of the Spirits grace and influence to their Hearts Unbelief will say in their Hearts they should not expect the Spirits presence seeing they cannot deserve it The Answers is that Christ hath deserved it from them tho they have not deserved it themselves 2ly Unbelief will object the difficulty of the Spiritual and Corporal Resurrection a work so difficult how can the accomplishment thereof be expected The answer is That this Spiriâ— of life hath performed ane greater work in raising Christ from the dead then he should perform tho he should raise thee who are the Believer from the death of sin and the grave 3ly Unbelief in Believers will object against their undertaking great Spiritual work for God because they do not find such strength of the Spirits grace in them as many be proportioned to the greatness and Spirituality of that work But the Answer is They should not take their encouragement to the work from the greatness of the strength of their present inherent grace but from the greatness of the strength of that Spirit of life that primarly and principally resides in Christ and therefore Paul 1 Tim. 2.1 He bids Timothy be strong in the grace that is in Jesus and in the Philip 4. He says he can do all things through Christ that strengthneth him and in 2 Cor. 12. He says he rejoyces in his infirmity that the power of Christ may rest upon him And therefore an exercised Believer with indwelling sin if he would have the most comfortable look of Christ let him look to him as having the fullness of the Spirit of life in him for Christ is not only lovely to a Believer as his Blood has an Expiatory vertue to cleanse away our guilt but as he has an fullness of the Spirit whereby he is able to quicken the Believer and raise him from the Death of sin to a Spiritual life Observe the designation of Corruption it is called the Law of Sin to hold out its moral evil 2ly It is called the Law of Death to hold out the prejudice it doeth to us It gets the name of the Law of sin to hold out the impetuous activity of it to make us commit Actual sin notwithstanding all the restraints that God puts upon us by his prohibitions by his Threatenings by his Judgements and Crosses by his Checking and Restraining-providences by his Allureing mercies by his awakening-Smarting challenges of our conscience 2ly This Corruption is very powerful to overcome the restraints of Men made against it No humane law with it's most Vigorous execution can altogether stop its Impetuousness Indwelling sin is so impetuous that it doeth overcome the restraints the the sinner puts on himself he will break his own Vow 's purposes and promises From the Impetuousness and efficacy of this indwelling sin we may inferr the folly of them that think to get it Mortified by their own strength without the efficacy of the Spirit of life convoyed to us in the humble use of appointed means 2ly It says they are fools who look upon their resolutions to live blamelesly as a sufficient guard against Scandalous sins Indwelling sin is so impetuous in its acting that it will break out notwithstanding of that resolution if it be not mortified by the Law of the Spirit of life Next the Text holds out the prejudice we lustain by Corruption here it is called the Law of Death and that first because the strength of Corruption and it's Actings marr Spiritual Life 2ly Because although the Guilt of Corruption be Pardoned to â— Believer yet the intrinsick Demerite of Eternal Death sticks to it 3ly Because that Natural Death necessarly is Connected with it For though the Death of a Believer be not the effect of a Curseing Law as the just Punishment of Corruption yet the Totaâ— removeal of Corruption from the Believer is to be brought about by Death the Dissolution of Nature If this were well considered by Believers it would make us humble under the Sense of Indwelling sin and would make us painful for its Mortification anâ— make us exceedingly long for it's Total Abolition Observe Paul applyes this Priviledge of freedom from indwelling sin to himself and thâ— Application is worthy of Observation if yâ— look to its Qualities As 1st It 's an Application that is attended with a due Sense of sin the Moral ill and prejudice of it an Christian exercised with the exceeding sinfulness of indwelling sin and the prejudice following on it is a fit applye of this benefite 2ly This Application is an humble Application he expects freedom from indwelling sin not from any paines he can take to Mortifâ— it but from the Law and Efficacy of the Spirit of Life in Christ Jesus 3ly Paul's Application of this benefite is from Knowledge he know's the Guilt of indwelling sin is removed by his Justification and he knowes the presence of it is to be removed alsewell as the Dominion of it to be broken by the Efficacy of the Spirit of Life in Christ Jesus Paul did expect this benefite on rational Grounds which he understood Not like many ignorant Christians that expect benefites fraâ— God and yet they have not distinct Grounds to found their Expectation on 4ly This Application was
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
believe that an external Profession of the Christian Faith is sufficient to Entitle them to Christ and these Priviledges for this see Mat. 7.21 a◠Rom. 2.28 29. 2d Cause of this Mistake 〈◊〉 That People think that to whomsoever the Sacrament of Baptism is administred though they be voi◠of Christs Spirit yet they have an Interest in Christ and in the Gospel Against this see Rom. 2 2◠If thou break the Law thy Circumcision is made uncircumcision And Luke 3.7 8. also Simon Magus was baptised and yet was in the Gall of Bitterness and Bond of Iniquity It is true that Baptism gives those that are baptised who are not Ignorant o◠Scandalous a Right to join with the Church in al◠Church-Institutions but it does not possess them with a Right to the great Priviledges of the Gospel except they cordially receive Christ offered therein It is true it doth really seal the Truth of the free Covenant of Grace and the closs Particular and condescending Good offered therein but it cannot oblige God to give that Good to those that refuse it and will not cordially accept it A 3d. Cause of the Mistake is They take Morality for true Grace so they think their Morality evidenceth their Interest in Christ but Christ tells us Mat. 5.20 That our Righteousness must exceed the Righteousness of the Scribes and Pharisees otherways we cannot enter into the Kingdom of God A 4th Cause is They think the great and sole End of Christs Mission is to free them from the Guilt and Curse of the Law Therefore they think tho they be void of Christs Spirit they may have an Interest in Christ and the Gospel because they think Christ is come to save them from Wrath tho they take liberty to live as they will so they make Christ the Minister of Sin See Gal. 2.17 The folly of thir Persons is evidenced from this That Christs Errand into the World was to Redeem us from all Iniquity and to purify to himself a Peculiar People zealous of good Works A 5th Cause of this Mistake is That unrenewed Folks takes the Challenges of their Consciences to be the strivings of the Spirit against the Flesh for they conclude from having these Challenges that they have the Spirit of Christ tho they altogether want him But to undeceive such they would consider that those that have the strivings of the Spirit they do not fulfill the Lusts of the Flesh the External Conversation is regular although the inward Frame with Paul as Rom. 7. may want some Degrees of Perfection Likeas the strivings of the Spirit where they are they oppose heart-evils as well as external-evils evils against the Gospel as well as evils against the Moral-Law As this Text tells us That those that want Christs Spirit Christ has no such peculiar Interest in them as he has in Believers So it plainly supposeth that all those that have a peculiar Interest in him have this great Priviledge of the Presence of his Spirit I shall clear 1st That it is so 2ly Confirm it by telling you what are the Causes from whence the presence of the Spirit flowes 3ly What are the Ends and Uses for which God bestows this Benefit on Believers 4ly We shall exhort the People of God to improve this Benefite and not to lye out in the use making of it And 5ly Seeing all that are Christs have the Spirit and none other We will reprove those that have this Spirit and yet notwithstanding question Christs peculiar Interest in them and theirs in him As for the First Scripture shews it and the Experience of the Saints confirms it that Believers have the Spirit 1st Their illumination clears it their distinct clear near and solid Views of the sublime Mysteries of Gods Covenant that the sharpest Witts that want the Spirit reckon foolishness 1 Cor. 2.12 That Illumination discovers it self in a Presence of the Spirit 2. The Work of Sanctification discovers it if ye look to the greatness of the Change the thorrowness of the Change upon the whole Faculties and the whole conversation the constancy of the Change the suddenness of it and that it is carried over great and manifold Obstructions from Allurements and Terrors from bad Counsel and bad Custom from many false Suggestions of a deceitful Heart and subtile Reasonings of a tempting Devil 3ly The Spirits Consolation evinceth the reality of this Gift if we consider how the Saints Hearts are kept up under fightings without and terrours within 4. Their Devotions clears it if you consider their single humble fervent spiritual and confident Desires persevered in notwithstanding of Guilt Corruption Misery and Repulses surely such Desires come from no other Principle than the Omnipotent Spirit of God The Causes of this Gift may be 1st The Internal moving Cause is Electing Love 2ly The Meritorious Cause is Christs Satisfaction Gal. 3.13 14. 3ly The Procuring Cause is Christs Intercession John 14.16 4ly The Dispensing Cause is Christ himself John 16.7 and 15.26 5ly The Final Causes and Ends of this Gift are these following He is given 1st As an Illuminator to guide us into all Truth John 16.13 and to direct us in dubious Cases and lead us Rom. 8.14 2d End is to help our Infirmity in Prayer Rom. 8.26 3d. Is to comfort us in our Trouble John 14.16 A 4th Is to sanctify us 1 Thess 4.7 A 5th Is to be the Earnest of our Inheritance and to strengthen our Hope thereof Eph. 1.19 A 6th End is he is Gods Mark and Seal upon us till the Day of Redemption to obstruct the Worlds Calumnies whereby they calumniate us as Hypocrites and to hinder us to dispose upon our selves as we were our own And 7ly That his Presence may be a standing Witness in and to the World of the Truth of Christianity 1 John 5.10 As to the 4th Thing how to improve this Gift we have by Promise from the Fathers Love Christs Merite and Intercession 1st Believe that God will give us this promised Mercy Eph. 1.13 2ly We would pray for it Luke 11.13 3ly We would obey the Spirits Motions Gal. 5. penult 4ly Grieve not the Spirit and meddle not with these sins mentioned Eph. 4.30 5ly Savour the things of the Spirit and have an high esteem of Spiritual Priviledges Rom. 8.4 A 2d Use is since these that are Christs have this Gift and none other it reproves these that participate in part of this Gift and question Christs Interest in them and theirs in him and that First on the account of their Miseries Crosses and Mortalitie 2ly On account of the Remainders of their Corruption and sinful Infirmities 3ly Upon account of their partial Darkness in Spiritual Matters for we know but in part 4ly Upon account of their strong Temptations from Satan Verse 10. And if Christ be in you the Body is dead because of Sin but the Spirit is Life because of Righteousness THE Apostle having applyed to the Romans the former Priviledges spoken of in
the Point The First is an Use of Tryal hereby ye may try if ye have had the Spirit of Bondage or no if the Mystery of Christs Cross be credible If sin appear an hateful thing to you If readily ye accept of Christs offered Righteousness If willingly ye subject your selves to the Divine Law as a Rule of Life If ye prefer Christ to all things in your Esteem If ye esteem the burthen of Christs Cross light Then ye have received the Spirit of Bondage 2d Sort of Uses are Uses of Instruction It instructs us in the Cause why so many Men see so little of the Moral Ill of Sin the Cause is they have not received the Spirit of Bondage 2ly Since the Spirit of Bondage goes before the Spirit of Adoption we may soon see that if the Spirit of Bondage be a rare thing in the World the Work of Conversion is as rare 3â—y We may be instructed that the Hearts of the Elect are very stupid under sin because that a mans Convictâ—on of his sin and misery must be brought about by the mighty Power of the Spirit of Bondage The Causes of the stupidity under sin before this Work of the Spirit of Bondage are 1st A feared Conscience through customary sinning A 2d Is Impunity Eccl. 9.3 A 3d. is Prosperity in sin Ephraim said I am become rich there is no iniquity in me A 4th Cause is the flattery of Ministers and Neighbours A 5th Cause is leaning to formal Services There is a 3d. Use of Exhortation to Ministers to preach the Law to prepare People for receiving of the Gospel because it is the moral Mean whereby this Work is wrought A 2d Use is to all the Members of the Visible Kirk as they would desire this necessary preparatory Work to be wrought in them so they would consider the Spirituality and Perfection of the Law and examine their Life according to it A second Observation Viz. That God allowes the Spirit of Adoption to these that have received the Spirit of Bondage He gives them this Frame to evidence the Reality of the Grant of Adoption and this Grant of Adoption is given them to testâ— his Love 1 John 1.3 2ly To testify his Respâ— to Christ to whom they are united Eph. 1.6 Aâ— 3ly To confirm their hope of Glory he gives thâ— this Honourable Title to it over and above the Tâ—tle they have to it by their Justification The Use of this is 1st of Consolation if Gâ— give them the Spirit of Adoption to evidence tâ— Reality of this Grant Then these that have the Sâ—rit of Adoption may be sure that God deals wiâ— them as with Children he 'll correct them for thâ— faults Heb. 12 6. He 'll pity them under the straits Psal 103.13 He 'll punish them sparing Mal. 3.17 He 'll give them access to himself unâ— their Trouble Eph. 2.18 He 'll be reconcilable â— them after their strayings Luke 15. He 'll proviâ— for all their wants Mat. 6.32 And he 'll give theâ— the Heavenly Inheritance in the end Rom. 8.17 Use of Reproof since God allows the Spirit 〈◊〉 Adoption to these that have had the Spirit of Boâ—dage It reproves such who have had some measurâ— of the Spirit of Bondage and do lay Obstructioâ— in their own way for their receiving the Spirit â— Adoption Such are these 1st Who refuse â— take with all the Aggravations of their Guilt sâ— Psal 32.9 2d Sort are such who continue ignoraâ— of the Grace of the Gospel A 3d. sort are sudâ— who continue an respect to their old Predominanâ— A 4th sort are such who are tenacious of their owâ— Righteousness and will not quite it It is to be Observed That God in his Soveraigâ— Wisdom deals variously with his Elect as to thâ— leaving them longer or shorter time under the Preâ—sures of the Spirit of Bondage There are some that lye short time under it As 1st Such as are called in their younger Years 2ly Such as are called presently after their Conversion to great and difficult Services as it was with Paul 3ly Such as upon their Conversion are called to endure hard â—ersecutions as it was with these Converts Acts â—3 Some he continues longer under the Spirit of Bondage As 1st Such as are Persons of Eminent Gifts such as Heman was Psal 88. This he does to to prevent their Pride A 2d sort are such as have been very gross sinners before their Conversion such are continued longer under the fears of Wrath that their Condition may be a scar to others to live in gross sins A 3d. sort are such who are continued long under these fears that they may acquire a skill and sympathy to be useful and comfortable to those that are in the like condition For the 3d. Observation These that once have received the Spirit of Adoption the Spirit of God never becomes to them a Spirit of Bondage A full Conviction that the sinner is presently lyable to wrath cannot be wrought by Gods Spirit in the Adopted Child of God because such a Conviction as this is inconsistent with the Word seing the Adopted Child of God notwithstanding of his Failings is not under the Law but under Grace If it be questioned what fears the Child of God may be allowed to entertain seing this Text tells us that he is not allowed to entertain a fear of his present actual lyableness into Wrath It may be answered to the Question he should entertain a fear and jealousie of the Evil of his own Heart that it may make him neglect his Duty and mislead him into sin Phil. 2.12 2ly He should fear that he will fall under certain ruine on supposition of his total Apostasie from God and this fear will breed an aversation from sins agaiâ— light and upsitting in duty and halting in the waâ— of God seing that Carriage has an tendency to Apostasie the Apostle in the Epistle to the Hebrews labours to cure their lame walk in the way of God by proposing the danger of Apostasie to them Use 1st Of Reproof to such that are Gods Adopted Children who have tormenting fears â— Wrath in their bosom which fears are not wroughâ— by Gods Spirit but they flow from their own miâ—believing hearts and Satans suggestions and are permitted of God as Chastisements for their former siâ— such I say are to be reproved who reckon theâ— fears well grounded as judgeing them wrought bâ— Gods Spirit when as they are nothing but permittod of God for their Chastisement 2ly Such arâ— to be reproved who entertain these fears as an â— for restraint against sin seing although they â— restrain from the outward Transgression yet thâ— are never effectual to remove the inward Inclination to sin Use 2d Of Exhortation Seing God allows noâ— his Adopted Children to entertain Tormenting fears of Wrath they would beware of these Sins that provocks God to give them up to their mis-believing Hearts to fill them with these fears As first They would beware of
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
blessedness together with this that it carries 〈◊〉 the bosom of it a removal of all Evil engageth 〈◊〉 to long for it It is our diffidence of the certainâ— of this happiness and our Carnal Minds wherebâ— we are strongly affected to Bodily and external gooâ— These two make us unconcerned and indifferent as 〈◊〉 our going hastily to Heaven 2ly This Patieâ— waiting for Heaven imports our expectation of 〈◊〉 we would believe that it is keeped for us 1 Pet. â— 2ly We should believe we are keeped for it 1 Pâ— 1 5. 1 Pet 4 last 2 Tim. 1 12. This firm expectâ—tion of Heaven is necessary for defending us agaiâ— Worldly Allurements and fixing our Love to Goâ— 3ly This Patient waiting imports in it an endâ—ing of Crosses without Fretting without Faintinâ— we should not fret under Persecutions under Perâ—nal Chastisements under the labour and toil of Duty under the singularity of Crosses under the Assaults of Satans Temptations which may be violent strange and frequent we should kyth our Patience in the want of fretting under Crosses by our Love to God complyance with our present Duty and our loathness to take sinful courses for our relief 4ly This Patient waiting for Heaven imports a protracted and continued hope See Psal 71 14 Col. 1 19 1 Pet. 1 13 Heb 3.14 It is necessary because it is long betwixt the promise of it and the performance of it 2â—y Our Work continues and therefore our hope should continue 3ly Our Tryals may continue and therefore our Hope should continue 4ly We have good reason to continue our hope under continuing Tryals because God has born through formerly the Saints under alle long Tryals and the experience we have had of Gods through bearing us in our former Tryals should make us believe that he will carry us through all the Tryals that is befor our hand Use of this is If we would wait patiently for Heaven as the Text bids us we must strive for an all of Patience Col. 1.10 and for this effect we should acquire much of the Art of Self-denyal Verse 26. Likeways the Spirit also helpeth our Infirmities HEre the Apostle gives us an other Ground of Comfort under the Cross viz That tho the Saints be compassed with Infirmities yet the Spirit supports them under those and doth as the word in the first Language imports join himself with them in bearing of their Burthen Observe The Saints under Crosses have Infirmities both Moral and Physical Moral Infirmities such as Discontent as Jonah had Impatience which Job had a share of Unbelief with David Psal 77 Partial Atheism Psal 73 Pride with Hezekiah Isai 39. Passionate revenge with David in the case of Nabal Selfishness with those People that lived in the days of Hagai who Builded their own houses and forgot to Build the house of God weariedness in Labour and toil in Duty with Moses who wearied in the toil and labour of the Government of the People Partial Hypocrisie with David in the matter of Vriah 1 Pet. 2 1 2ly They are subject to Physical Troubles because they meet with Challenges for their old and new Sins under the Crosses which makes them apprehend their Crosses to be wrathful and makes them fear their continueing and grouth In the 3d place They are subject to Bodily Frailty and Sickness and Death which certainly contributes to make the Cross the more uneasy The Saints subjection to these manifold Moral Infirmities should bâ— a motive to humble them and to make them watchful lest they break out into gross Transgressions by them For when I say the Saints are subject to those Infirmities my meaning is not that the tract of their life is spent in outward Acts signifying the Predominancy of these ills in their heart for the Godly Man does no Iniquity in that sense See Psal 119 2 1 Jo. 3.8 But when I say they are subjsâ—ct to Infirmities my meaning is That Corruption tho it be broken in its Power in Believers yet it is partially Acting with their Graces There is another Use And that is Since the Saints are subject to physical Throuble then they need not wonder that besides the Persecution they sustained for the Testimony of the Truth they are lyable to manifold personal troubles since the Saints have been tryed with those before them Observe 2ly That the Spirit supports the Saints under their Infirmities he keeps them from despair under their most violent Temptations Psal 42.5 Psal 73 23. and 73.3 Lam. 3.13 The Spirit supports the Saints by giving them a prospect of Heaven Eph. 1.18 this cures their impatience and discontent 2ly He supports them by discovering the Truth of their Grace 1 Cor. 2.12 this was the way he supported Job 2ly He supports them against Temptations to Sin by discovering the odiousness of Sin to them this was it whereby he keeped David from yeilding to the Temptations of fretting against the prosperity of the Wicked the Spirit did convince him that if he gave way to that Temptation it were upon the matter an denying of the necessity and advantage of Piety Psal 73 17. 4ly The Spirit keeps a man from sinning under the Cross by fixing a man in such thoughts as may best preserve him from these sins he is presently tempted to and therefore when the Spirit would preserve David from despair Psal 77. He fixes his thoughts on the former kindnesses of God towards him He called to mind the former days 5ly He supports the Saints by strengthening the habits of Grace Eph. 3.17 and this makes their Gracious Work more easy 6ly He applys the promises to them and so makes them cheerful in their duty notwithstanding of their Infirmities 7ly He gives them access to God in Prayer as the Text afterwards tells us Vse 1st This lets us see That common Courage will not bear us through our Infirmities 2ly This refutes the Worlds Atheism because it evinceth that there is an efficacy in the Spirit that supports the Saints under their Infirmities 3ly It bids Crossed Christians under their Infirmities be careful to obtain and entertain the Spirits presence by shunning Legality Worldlyness and Sensuality greiving the Spirit Repelling his motions and quenching them we should Pray much to God for the Spirit Luke 17 18. We should labour to attain the Spirits presence by the use of Ordinances next we should be careful to refer our through-bearing to the Spirit and not to our selves Verse 26. For we know not what we should pray for as we ought but the Spirit it self also maketh Intercession for us with groanings which cannot be uttered THE Apostle doth instance the particular help the Spirit affords us in Prayer To prove that the Spirit is the helper of our Infirmities under the Cross Observe 1st That Prayer is a very suitable Exercise to Crossed Christians 2ly We are very ignorant what to Pray for or how to Pray 3ly This indisposition for Prayer is removed by the Spirit And 4ly Where the Spirit removes
prepare for them an Heavenly City now Believers in Christ are Abraham's Spiritual Seed with whom that Covenant was made and therefore they must go to Heaven and cannot be condemned to go to Hell 2d Ground of their freedom from Condemnation is their freedom from the Law Believers are not under the Law but under Grace Rom. 6 They are married to Christ and so are not under the Dominion of their old Husband the Law They are not under the Law as an Covenant tho they be under it as an Rule of Life and so they cannot be under the commination of that Covenant because of the Transgressions of it now where the Law does not condemn the Judge cannot condemn 3d. Ground of Certainty is the Believers interest in Christ's Sacrifice Heb. 12.24 It is said we are come to the blood of sprinkling we have a real Interest in his Sacrifice because he is One that had our nature 2ly That Sacrifice by God's Appointment and his own Consent was offered up for Believers and he had a Spiritual Sâ—bness to them Now since Believers have an interest in this Sacrifice this cannot but secure them from Condemnation if you consider the expiatory Vertue thereof which expiatory Vertue is evinced from these few Considerations 1st Consider the infinitely wise God chose this Sacrifice to expiate the Sins of Believers Heb. 10.5 2ly He accepted of this Sacrifice as a proper and effectual Mean to produce this end Eph. 5.2 3ly This Sacrifice had an Intrinsick Worth in it and was spotless 4ly It was offered up by the Heavenly-Fire of the Eternal Spirit Heb. 9.14 5ly The Offerer was the High-Priest of the New Testament himself inaugurate in his Office by God himself Heb. 7.21 6ly The Sufferings he was put to by being thus a Sacrifice were the accomplishments of the Commination of the Law An Fourth Ground of Certainty is the absolution of Christ the Believers soverty in his Resurrection and this absolution more fully cleared by his Session at God's Right Hand Rom. 4 and last and Heb. 1. and 3. A 5th Ground of Certainty of the Believers freedom is the promulgate Gospel which plainly asserts that the Believer is not condemned John 3.18 and 5.24 And this Truth of the Gospel is confirmed by external Miracles and by the Internal Operations of the Spirit of God A 6th Ground is the Priviledges that this Gospel declares are conferred on Believers as 1st The Priviledge of Justification and that secures the Believer from Condemnation 1st Because it is God's Deed Rom. 8 33. and 34. 2ly It is an Act of Grace Rom. 3.24 We are justified freely by his Grace now Grace must reign over Sin and Death Rom. 5. and last 3ly It is an Act founded on Christ's Righteousness which is called the Righteousness of God viz. of his Invention and Approbation 2 Cor. 5. and last And therefore this Priviledge of Justification cannot but secure the Believer from Condemnation 4ly This Act of Justification draws with it the total and irrepâ—alable Pardon of all Sin Rom. 4.5 6. compared with Psal 32.1 2· For the Apostle Rom. 4 clears from that Psalm that the Gospel-Righteousness is not a Righteousness of Works for it draws with it as its attendant the Remission of Sins A 2d Priviledge that the Gospel secures to a Believer is Adoption John 1.12 and this cannot but secure the Believer from Condemnation because a sure Title to eternal Life depends on it and follows the same Rom. 8.17 1 Joh. 3.1 2. A Third Priviledge that the Gospel assures us Believers have Is that they are sanctified by the Spirit of God which is their being made meet for Heaven Col. 1.12 It is the Earnest of it Eph 1 14. Now this cannot but secure them from Condemnation because God cannot separate a man that hath his Image from himself seing the Image of God is given by him to prepare a man for Communion with himself A 7th Ground is the Believer is unite to Christ not only because Christ hath the same Humane Nature with him but because he is mystically and spiritually one with him 1 Cor. 6.17 The Believer is a piece of Christ mystical therefore the Church of Believers is called his fullness Eph. 1. last Now this Union with Christ secures from Condemnation because the Love of the Father that is terminate on Christ primarly and principally must also necessarly terminate on them see Jo. 17. last An 8to Ground of certainty is That Christ is Judge and the Rule whereby he proceeds is not the Law but the Gospel John 12.48 49 and 50. Use of Consolation from this Doctrine is 1st To these who are under the conviction of Sin Guilt and Death and who have fled for Refuge to Christ such are not allowed to have the Spirit of Bondage again to fear Condemnation Rom. 8.15 2ly To such who are under paternal Chastisements for Sin because these are our evidences of our freedom from Condemnation 1 Cor. 11.32 And therefore they should not be looked on as Prooffs of our lyableness to Condemnation 3ly It is comfortable to those that are Assaulted with Satan's Fiery Darts suggesting to them that they will be condemned and yet giving them no sufficient ground to found that Assertion on If a mans Conscience tell him that he believes on Christ from this Text he may easily repell all these horrid Temptations 4ly It is very comfortable at the hour of Death for Death wants its Sting to an Believer 1 Cor. 15.55 Death is but a sleep to a Believer Death doth not seperate a Believer from the Love of God Rom. 8. last But it is the Believers passage to immediate Communion with God and therefore Paul 2 Cor. 5.8 Desires to be absent from the body and present with the Lord. The former Scriptural-Grounds assuring the Believer that he is free from Condemnation they are fit to be applyed by these Believers that know they have Faith and whose fears of Condemnation arise more from their reflection on their Guilt Corruption and Misery then from any Jealousie that they want Faith But for such whose fears of Condemnation arise from the weakness of their Faith I would have them consider many Scripture Instances which clear that a weak Faith maybe very profitable if it be true As the Faith of the Leper who believed Christ's Power but questioned his Willingness Mâ—th 8 and as the Faith of the Prodigal who believed his Father might put him amongst the Servants but could not make him a Son see what Opinion Paul hath of the Faith of the Hebrews Heb. 6.9 compared with the 12. and 13. and compared with the 5. and 12. Secondly There is an use of Tryal to try whether we have an Interest in this Priviledge or no. And 1st Try it by your Faith whether ye believe the promises of God whose performances are very improbable like as Abraham did Then are we Abraham's spiritual Seed and so have Interest in the Covenant made with him 2ly Try
your Interest in this priviledge by your being Married to Christ that is by forsaking your own personal Righteousness which is by the Law and betaking your selves to Christ's Rom. 7.4 3ly Try your Interest by your Union with Christ If you would know that Union with Christ ye must try it by this whether ye be new Creatures or no 2 Cor. 5.17 4ly ye must try it by the mark in the Text which is that such as are in Christ They walk not after the flesh that is they have not an walk that evidences the dominion of Lust over them Pride Covetousness Malice and Self-love do not Influence their Conversation And 2ly They do not regulate their Life by the Laws of Corruption which are directly opposite to the Laws of God whereof some of them may be repeated As 1st The Natural Man thinks it fit to depend upon himself and not upon God and to please himself and not God 2ly The Natural Man denys the Being of God and mistakes the perfection of God and his walk evidences his Atheism Psal 14.1 and his denyal of God's perfection Psal 36.1 3ly It is a Principle of the Natural Man that he Exerciseth himself in Superstitious Worship In being formal in appointed Worship as meritorious with God see Luke 18. about the Pharisee 4ly It is his principle that we may warrantably use unlawful means to obtain our end That false policy is better then tenderness of Conscience 5ly It is a Principle of his that Folk should rather Sin then suffer Affliction 6ly It is a Principle of the Carnal Man that we should not love our Neighbour with a pure and single Love but with a Selfish Love not designing singly his good but aiming still at our own Advantage in what kindness we do to him 7ly It s the walker after the flesh his Principle that we should not live in Subjection to Superiours from Conscience but because of fear of force and because of Expectation of Advantage 8ly It 's his Principle that his Felicity stands in sensual good 9ly He is not content with what satisfies Nature but with what satisfies Lust and Lust being unsatiaable he cannot but always be discontented Now this Walk after the Flesh does not only import a Walk that evidences reigning Lusts in the Heart and a Walk that is the practical improvement of those pernicious Principles formerly mentioned and such like but it is a Walk tending to corrupt Ends a Walk wherein a Mans Imaginations Desires and Purposes are all levelled at the gratifying of some one predominant Lust or other And 5ly we would try our interest in this priviledge by our walking after the Spirit Which is a walk first which stands in obedience to the motions of the Spirit Rom. 8 13. Gal. 5.18 2ly It stands in giving God spiritual Worship Phiâ—ip 3.3 and Jo. 4 24. 3ly It stands in having a Walk flowing from Spiritual Principles viz. Faith 2 Cor. 5.7 Love Eph. 5.2 4ly It stands in eying an spiritual Rule in our Walk viz. The Law in its spiritual meaning in having a spiritual frame in conforming our selves to that Law that we may do what we do in the strength of Christ's Spirit And 5ly It stands in designing spiritual Ends viz. The Glory of God the Edification of our Neighbour and our own Salvation From the Restriction of this priviledge to such as Walk after the Spirit We may infer an Use of Reproof to many who walk after the flesh and yet will apply this priviledge to themselves The causes of their security may be 1st They lean to their Superstitious Services Mica 6 7. Isa 1 11. And to their External Acts of Worship Isai 58 3. Jer. 7 10. 2ly They Lean to their present impunity Psal 50 21. And 3ly They lean to their own Gifts Matth. 7.22 Observe that the Apostle divides all the Members of the Visible Church in these Two sorts of Men viz. Who walk after the Flesh and Who walk after the Spirit Importing to us that all those that Walk not after the Spirit they certainly walk after the Flesh From this one may infer That all Moralists and Civilians Whatever pretences they have for Innocency in Walking since they are unacquainted with a walking after the Spirit they are certainly to be reckoned as Walkers after the Flesh Observe next from the words That when the Apostle would give a discovery to persons of their spiritual state and of their Interest in the priviledge of Non-condemnation he brings this Discovery not from a particular Act of their Walk whether good or bad but from the Tract of their Walk for a Godly Man may be overcome with an Temptation at a time and do an evil Act which may be called an Act of the Flesh and an godless Man may do an Act materially good but a Godly Man cannot Walk after the Flesh neither can a godless man walk after the Spirit Verse 2. For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of Sin and Death SOme take the meaning of those words to be That the Gospel doth free the Apostle Paul from the Law and Covenant of Works and its Threatning And therefore since the Gospel frees him from the Laws Threatning It cannnot but secure all that are in Christ from Condemnation seing he has no priviledge by the Gospel but what all that are in Christ actually have for the Gospel confers priviledges of this sort and nature equally on all Believers And if the words be taken in this sense they are a proof of the first part of the first verse to this purpose as if the Apostle had said Ye may be very sure that there is no Condemnation to them that are in Christ Because I who am a Believer by the promulgate Gospel am delivered from the Threatning of the Covenant of Works And so these that ascribe this sense to the words they say that by the Law of the Spirit of life in Christ Jesus is meaned the Gospel called the Law of Faith 3d. Rom. And it gets that Name because as a Law hath Authority in it to oblidge to Obedience so the Gospel has the stampt of Divine Authority on it obliging to Obedience Likeways It is called a Law of the spirit of life because the Gospel and not the Law which is as to this a Dead Letter is the Ministration of the Spirit see Gal. 3.5.2 Cor. 3.8 and we are receivers of the spirit by the hearing of Faith Gal 3.2 and it is said the Gospel is the Law in Christ Jesus because Christ Jesus is the principal Subject about which it Treats Or these words in Christ Jesus may be added not to denote that the principal Subject of the Gospel is Christ Jesus but to denote that the Spirit of Life which is conveyed by the Gospel is to be had from Christ Jesus 2ly Those that ascribe this sence to the words they say that by the Law of sin and death is meant the
obligation to God and our dependencies on him and if ye consider that Infinite Wisdom Goodness and Power which qualifie him to be the supream moral Governour of the World 2ly If ye look to the matter of the Law it is Righteous to acknowledge the Creator as our God to give him the prescription of his own manner of Worship to be reverend in that Worship to give him a part of our time to do the Relative Duties to our Superiours because oâ— our dependance on him and benefite by them sincerely to design the preservation of our Neighbours Life Chastity Goods and Name as we do design the preservation of our own and that because ouâ— Neighbours participate of the same nature and spring from the same common Root of Mankind Because the good of Humane society tends much to Gods Glory To be content with our Lot as being prescribed be the good and wise God The practice of these Duties are Righteous because the very light of nature approves them The practice of the Duties of the first Table of the Law having a Native tendency to fit a Man to Converse with his God in which stands his Felicity And the practice of the duties of the second Table of the Law being necessary for the preservation of humane society clearly evinces That that practice is Righteous From the Righteousness of the preceptive part of the Law we infer First That every sin has in the bosome of it a Rebellion against the Authority of God 2ly Of its own nature it 's Unrighteousness 3ly We see that every true Christian with Paul must consent to the Law and approve it as good and Righteous Now as to the Righteousness of the Threatning annext to the Law the punishment threatned is most Righteous For the Law threatens the sinner with Death Natural Spiritual and Eternal Now it is a Righteous thing that no less punishment should be due for sin nor that threefold Death becaueâ— God who is Essentially just and necessarly the Moral Governour of the World hath appointed it and he cannot err 2ly His Deputy within us Our Conscience approves this punishment is due for sin 3ly The Intrinsick evil that is in sin deserves it It being an ungratitude against our Benefactor Unrighteousness upon the matter and Rebellion against the just Authority of our Ruler From the Righteousness and dueness of punishment by the Threatning we infer That we should not repine when God punishes us for sin Now we come to clear That the Righteousness of the Law is perfectly to be found in Christ and this stands upon the connection of the former verse with this It is expresly said that Christ was put to suffering That the Righteousness of the Law might be fulfilled in us 1st Then look to Christ's Active obedience to the Laws Precepts it is such an obedience as makes the sinner Righteous Rom. 5.19 2ly The perfection required by the Precepts of the Law is to be found in Christ Rom. 10.4 He is the End of the Law for Righteousness that is a perfect conformity to the preceptive part of the Law is to be found in Christ as a Basis for our Justification 3ly Christ's Righteousness is perfect standing in a perfect obedience to all the Commands he was under Because he is allowed to stay with the Father in Heaven he could not enjoy that perfect Felicity constantly if he had been disobedient to the Father in the least Jo. 16.10 This obedience of Christ's flows from a principle of Love to the Father Jo. 14. last it tends to a good end viz. to please God Jo. 8.29 it is constant and uninterrupted Ibid. From this we may see 1st That Christs obedience makes him an excellent Pattern for our Imitation 2ly It holds out that our Justification through Christ hath a solid Basis it doth establish the preceptive part of the Law Rom. 3. last and 10.4 3ly We must not now study Obedience to be justified thereby seing Christ's compleat Obedience may be sufficient matter for our Righteousness Next a perfect conformity to the Commination of the Law is to be found in Christ 1st If ye look to the Extremity of his Suffering He was obedient to Death even the Death of the Cross Phil. 2.8 2ly The quality of his Sufferings he bore the whole Curse of the Law Gal 3.13 They were the Effects of vindictive Wrath. 3ly If ye look to the Effects of his sufferings As first Perfect expiation of sin Heb. 10.14 The procuring of Eternal Salvation Heb. 5.9 4ly If ye look to the Evidences of the compleatness of his Sufferings As first his Resurrection as being the absolution of our Soverty Rom. 4.25 2ly His Session at God's right Hand as being his Reward see Heb. 1.3 From the perfect conformity of Christ to the Threatning of the Law We see how the Justification of a Believer by the Gospel fully secures the Beleiver from Law-Vengeance 2ly We see we are bound to do and suffer for Christ who has fully satisfied the Threatning of the Law for us 3ly We see it is very unsafe for our selves and injurious to Christ to judge that either our Actions or Sufferings can come in as Partial Causes with Christ's Satisfaction to the Threatning of the Law to procure the Expiation of Sin We have spoken to the Righteousness of the Law in it self As it is prescribed and required by the Law 2ly We have spoken to it as performed acted and done by Christ We must speak to that Righteousness performed by Christ as imputed to us and possest by us And First It is imputable to us because the punishment Born to satisfy the Threatning of the Law was Born by one in our Nature the Father punished sin in Christ's Flesh and his Flesh was our Flesh 2ly Christ was the second Adam and our Legal Soverty 3ly We have an Mystical and spiritual Union with him we are called his Spiritual Seed Isai 53.10 as being born according to his Image by the power of his Word and Spirit Likeas The soveraign Lord and supream Governour of the World declares in the Gospel That he accepts Christ's satisfaction to the threatning of the Law in the place of a compleat satisfaction from Sinners Here is a strong perswasive to invite sinners to make use of Christ because he is in himself a compleat legal Righteousness and can invest them sickerly and securly with it 2ly It calls on Actual Believers seing they have a sure pretension to an compleat Legal Righteousness it calls on them I say to expell the fears of Law Vengeance out of their Mind it calls on them to have an quiet and peaceable Consciencece Boldness in Prayer and the lively hope of Glory Verse 5. For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit BY these that are after the flesh are meaned such in whom there is no new Nature and who give a ready and full obedience to
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
Observation That God is not reconciled to those that are unrenewed is clear Because none can be reconciled to God but those that have an interest in Christ and we can have no interest in Christ without the Presence of his Spirit and that Presence is always a renewing Presence For the Apostle in the 4. of the Thess proves That we are called to Holiness because he has given us of his holy Spirit vers 7 8. 2ly Christs Errand is to save his People from their Sins Mat. 1.21 And therefore those that Christ reconciles to God he must renew seing his Salvation includes in it aswell the abolition of the Power of Sin by renovation as the removal of the guilt of it by reconciliation neither is it consistent with Christs Hâ—nour to make him the minister of Sin to say thâ— his errand into the World was to suffer and therâ— by to procure a liberty to Rebels to continue in the Rebellion against God and yet be free of Punisâ—ment 3ly To say that People can be reconcile to God and yet unrenewed is to say that Christ cannot by Water as well as by Blood It is to deâ— a great part of the vertue of the Redeemer 4 To assert this that People may be reconciled to Gâ— and yet unrenewed is to say that God misses tâ— designed End that he hath before him in reconciâ—ing them to himself As 1. To free them of tâ— Bondage of Satan Justice is satisfied for them thâ— they may be renewed and that Satan may have 〈◊〉 plea against them to detain them under his Tyrrany 2. He designs to bring them to himself have access to him to be consecrate Temples him Eph. 2.21 He designs to have their way pleâ—sing to him Psal 37.23 He designs to make â—irself lovely to them and to make them take Deligâ— in him Rom. 5.10 11. And he designs by Recoâ—ciliation to present them holy and blameless in 〈◊〉 sight Col. 1.20 21. Now none of these Ends thâ— God intends to bring about by reconciling his Peâ—ple to himself can be attained without Renovatioâ— Vse 1st To Instruct the unrenewed anent the great misery God is their stated Enemy and â— their Blessings are Snares their Crosses are Curse and Pledges of their Eternal Ruine they have â— access to God in their miâ—ery and as afterward â— will see from the Text all their Services are rejectâ— of him as Refuse Use 2. To reprove the unrenewed Who will believe that God is reconciled to them notwithstanding of their unrenewed state and there are many sorts of such Persons As 1st The Moralists 2ly The Formalists Luke 18.11 and 12. 3ly The Partial Reformer Mark 10.21 4ly The Temporary Believer see Heb. 6. and the Parable of the Sower 5ly Such as lean to their wide Profession and their Name amongst the Godly Math. 25.3 Use 3. Is of Exhortation To Exhort these that are unrenewed to do their best for the change of their State Seing certainly God is their Enemy while they remain such And for this Effect they would Pray to be delivered from the Bond of Iniquity this is Peters advice to Simon Magus Acts 8.2 Direction for change of their state is Jam. 1.21 Receive with meekness the engrafted word which is able to save your Soul 3. Direction is Be convinced that ye are unrenewed and of the evil and danger of that condition 4th Use Is an Use of Tryal Since there is such danger in being in an unrenewed state try it by this mark if ye allow your selves in an continued Rebellion against the divine Law ye are certainly unrenewed Use 5th Is of Consolation and Exhortation to the truely Godly and renewed They are called to apply the priviledge of Reconciliation to themselves because the Text supposes that all those that are in the Spirit pleases God When it asserts that all those that are in the flesh cannot please him For the Text divides all Professors into these two sorts viz. These that are in the flesh and those that aâ— in the Spirit denying the priviledge of Non-coâ—demnation to the first and allowing it to the seconâ— And indeed it is not Gods will that renewed foâ— should forbear applying Reconciliation to themselvâ— for this confident Application would make way foâ— confident walk and converse with God and confide access to him in Prayer It would support us undâ— the Worlds Emnity and defend us against tâ— Worlds Allurements and encourage us to the stuâ— of Mortification with the greater Cheerfulness As to the second Observation That unrenewed Peâ—sons their Actions are not accepted of God is cleâ— 1st Because their Persons are not acceptable throuâ— Christ 2ly Because they have not the Image God neither are they Objects of his Complacenâ— he hates the Workers of Iniquity Psal 5.5.5 The Action it self is wholly Flesh and corrupt bâ—cause flowing from himself without the assistance the Spirit and directed to his own self ends allenaly Use To reprove the unrenewed who belieâ— the acceptance of their Devotion and are sometimâ— angry with God when they find it otherways 1st 58.3 2ly They believe the acceptance of thâ— Charity 3ly Their suffering for their Professioâ— 4ly They believe their acceptance of their Zeal fâ— publick Reformation The cause of this misâ—aâ— is the Ignorance of the Spirituality of Gods Naturâ— and the Spirituality of his Law 2ly Their Ignorance of the great obligations they ly under to Goâ— which makes them think that God is obliged to accept of the meanest peice of service done by there A 3d. Cause is Their overlooking the deceitfulness and wickedness of their Heart 4th Cause is Self-Love whereby they are inclined to overvalue all they do 5th Cause is their few Reflections upon their great and many Sins Use 2. To the Godly To believe the acceptance of their service seing these that are in the Spirit The Text supposes their services to please God this belief is necessary to them to keep up their heart under the Worlds Censures of their good Actions and under the Godlyes Censures of the same and under the want of Temporal Rewards for them and under the Afflictions that may attend them for the tryal of their Constancy therein They would not be discouraged from this belief for the sinful imperfections that attend them see Rev. 2.4 and 5. See Rachabs case in hiding of the Spyes God accepted of the service who tho he does not approve of the Lye yet he approves of the Faith and Affection that was in the service Neither should they be discouraged from their after-faillings The weakness of Moses Parents in exposing the Child to danger in the Ark of Bull-rushes did not hinder God to notice their Faith in the Preservation of the Child three Moneths Neither should they be discouraged from the faith of acceptance because of the difficulties that attend the doing of a good work the opposition the people met with in Building the Temple In the days of Nehemiah should not have marred the faith
of their Acceptance in the doing of it Neither should they be discouraged from the faith of this Acceptance because of the Afflictions that do immediatly attend the doing of Gods Service which was Hezekiahs case in the time of the Invasion of Senacherib Neither should they be discouraged because of the groundless Censures that the Godly pass upon their way This was Mary's case who was Censured by the Disciples in pouring Oyntment upon Christ's Head We would give some Directions to the Godly Whereby they may win the more easily to the faith of this acceptance As 1st What they do they would do it from Faith seing what is not done from faith is Sin Rom. 14.23 They would do their Good Works from the Faith of a Command from the faith of acceptance and the Faith of Remuneration 2d Direction is They would do what they do from Love 1 Cor. 13. and 1. A 3d. Direction is They would do it from Self denyal in respect to God's Glory Abrahams offering up of Isaac was accepted of God because there was much of Self-denyal in it Gen. 22. A 4th Direction is That what they do they would owe it to the Strength of Christ's Spirit because then the Action does not flow from Corruption A 5th Direction is They would reflect upon the Spiritual Rewards that God bestows upon them to testifie the acceptance of their Service such as these 1st The giving them more meanes of Knowledge and encrease of Light as he did to Cornelius Acts 10.6 2ly Greater manifestations of his Love see John 4. and â—3 3ly A greater measure of assistance for doing Duty 1 Tim. 4.14 4ly He gives them fairer opportunities of doing God great Service and in keeping them from the Evil of Temptations Rev. 3.10 5ly In suiteing their Tryals to their strength see Mal. 3.17 And a 6th Reward is their prevailence with God in Prayer see Ezek. 14. where it said that Noah Job and Daniel had much power with God because of their Piety Verse 9 But ye are not in the flesh but in the Spirit If so be that the Spirit of God dwell in you c. HEre the Apostle makes an Application of his Doctrine He applyes an priviledge of Non-condemnation to the Roman's because Charitably he constructs them Renewed But lest they should lean too much to his Charitable Judgement of them he gives them an Mark to try themselves by because they can know themselves better then he can know them And the Mark he gives to evidence the change of their State is The Indwelling presence of the Spirit and lest they should slight this Mark or try by other false Marks he gives them a peremptory certification That if they want the Spirit of Christ they have nothing to do with him From whence we may see That Ministers should not only in the general speak of Gospel-Comforts but in particular make application of them by giving particular marks of these to whom they do belong But withal the Marks they give of Peoples particular Interest in Christ should be very sure and solid such as this was And likeways they should press People by peremptory Certifications to make enquiry whether they have these solid Marks or no left either they neglect to try themselves by these Marks or examine themselves by False marks The Doctrine is That the Indwelling Spirit is the sure mark of the Renovation of our state By the Indwelling of the Spirit is not meant the transient operations of the Spirit as are wrought in Temporary Believers Matth. 13. Heb. 6 Neither is meant the having of these Gifts that are given for the Churches Edification But by it is meant the Gracious and continuing presence of the Spirit produceing these Effects in Believers viz. Illumination Supplication Consolation and Sanctification The Indwelling Spirit produces Illumination By opening the understanding that they may know the Scriptures Luke 25.45 By taking away the Vail that is on the Mind in Reading of the Word He proves an Spirit of Illumination by discovering the Glory of God in the face of Christ Jesus by letting us see that all the perfections of the Divine Nature do manifest themselves clearly in the Mediators Work of Mediation 2 Cor. 4 6. He opens the Eyes of Men and lets them see that the way of Salvation holden out by the Gospel is the most wise and and effectual way of Salvation These that want this Spirit they look on the Gospel as Foolishness 1 Cor. 1.23 and 2.14 He proves a Spirit of Illumination to the Godly by making them love the Truth for the want of which those are destroyed that are spoken of 2 Thess 2. and 10. And this Illumination is attended with the Faith of Truth revealed Therefore Christ's says that every one that is Taught of the Father comes to him Joh. 6. 2ly This Spirit he is a Spirit of Prayer by making us Pray Fervently Submissively and Regularly Rom. 8.26 Believingly 8.15 In the Name of Christ Eph. 2.18 Penitently Zech. 12.10 for all Saints Eph. 6.18 Perseveringly Ibid. and singly out of a pure Heart Next The Indwelling Spirit is the Author of Sanctification First By exciteing Repentance Zech. 12.10 And this is done by manifesting many Evils in the Heart and the Moral Evil of sin 2ly He sanctifies by applying the Word Joh. 17.17 1 Pet. 1.23 By applying the Command to make the Conscience stand in awe by applying the promise to outbid Temptations by applying the Threatnings to restrain them from outbreaking in sin And lastly he proves a Spirit of Consolation by manifesting the great Happiness of Believers both in this Life and that which is to come It is by the Spirit we take up the Reality and Excellency of these Priviledges that are freely given us of God even in this World 1 Cor. 2.12 It is by the Spirits light we understand what is the Hope of our Calling Eph. 1.18 2ly He proves a Comforter because he helps the People of God to apply the Promise for which cause he is called the Spirit of Promise Eph. 1.13 3ly He Comforts as a Witness He Witnesses to our Adoption Rom. 8.15 16. He testifies to the Truth and grouth of our Graces Use 1st For instruction This lets us see why many of the Godly are not Assured of their renewed state It is because through grieving of the Spirit the presence of the indwelling spirit is not so clear to them Use 2d Of Consolation to the Godly that have this Indwelling Spirit They would from this conclude the Renovation of their state But lest they doubt of their Renovation when there is no ground of doubting They would consider First That they may have the Spirit of truth in them tho they may be ignorant of many great Truths as the Apostles were before Christ's Resurrection if they believe Love and Practise what they know 2ly They may have the Spirit of Prayer in them though they have not that withgate and liberty in Praying through a defect of
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
of Conscience Next Regulate your life by the Word having a constant Eye upon that as your Rule Use 2d Of Reproof If this be so advantageous an Exercise it reproves those that lay this work aside because they think the neglect of Mortification is consistent with Grace but as we were saying it is not consistent with the Life of Grace And the total neglect of it is inconsistent with Grace it self 3ly It reproves those that forbear Mortification because they see not many Evils to Mortifie through want of Self-Examination 4ly Those that spare their Sins because they think there are few free of the like of these Evills they are loath to Mortify Use 3d. Of Tryal To try whether we be about this Work or not 1st The Man that is about this Work he is glad of any actual separation Providence makes between him and his Ills by Crosses 2ly He is daily watchful against External Temptations 3ly He is daily porcing on the Mischiefs that Sin does him and Prays more for Grace against sin then to be free of Crosses and welcoms that Word most that particularly hits his Evills and does not spurn at it Observe 3ly That the Spirit is the great and principal cause of Mortification This is clear if ye consider the strength and deceitfulness of Lusts it must require the Spirits power in opposition to them 2ly if ye consider the ineffectualness of the means that many enjoy without the Spirits Blessing 3ly If ye consider that even those that are weak in natural parts they will when they depend upon the Spirit find great success in Mortification beyond others The manner how the Spirit does Mortifie is by discovering the hatefulness of Sin and its danger 2ly By applying the promises of the Gospel and so outbidding Corruption 3ly By enforcing the Commands of God against sin upon the Conscience Use If it be so we should use the means and Pray for the Spirits Blessing upon them 2ly We should not grieve the Mortifieing Spirit by unwatchfulness against External Temptations by want of Self-Examination to discern our Evills by falling into a frame of indifferency about Mortification that so we desire it faintly Verse 14. For as many as are led by the Spirit of God they are the Sons of God HEre is a proof That those that Mortify their Corruption by the Spirit shall live because They are the Sons of God And he proves this because that as many as are led by the Spirit of God they are the sons of God Observe the Children of God are led by Gods Spirit I shall clear how this is and then apply it And first The Spirit leads the Child of God by giving him saving Instruction this is Gods teaching according to the Covenant-Promise 1st He opens his understanding that he may understand the Scriptures Luke 24.45 He makes them understand Truth Error 1 John 2.27 2ly He reveals the good things of the Gospel to him in their reality and usefulness 1 Cor. 2 13. 3ly He reveals the spirituality of the Law to them he makes the Commandment which is the Law come in its spiritual meaning to them Rom. 7.9 4ly He instructs them in the vanity of the Creature he makes them see an end of all perfection Psal 119.96 But 2ly He leads them as a Comforter and Encourager of them in their Journey and this he does these three ways 1st By witnessing their Adoption Rom. 8.15 2ly By helping them to apply the Promises Eph. 1.13 3ly By exciting their Hope Rom. 15.13 A 3d. way how he leads them is by strengthening their Grace and so assisting them in their Duty Eph. 3 16. A 4th Way is By exciting them to their Duty when they are laisy And this is done 1st By bringing the Word to their Remembrance Jo. 14.27 2ly By bringing their Engagements to God to their remembrance 3ly He excites them to their Duty by making them observe the Call of Exciteing Providences A 5th Way is By being a Reprover to them discovering to them their sinful Inclinations and strayings out of the way A 6th Way is By discovering unto them and giving them a foresight of the Stumbling-blocks that lye in the way and of the manifold Temptations they may meet with in it A 7th Way is By determining them in dubious cases Paul was bound in the Spirit to go to Jerusalem tho Agabas the Prophet told him of his suffering there From this We may make an Use of Tryal We may conclude that we are Gods Children if we observe these Operations of the Spirit in us 2ly We would be exhorted to beware of these things that marrs the presence of this Guide from us And 1st We would beware of impenitency under known Guilt Psal 51. David was afraid of the loseing the free Spirit by his Impenitency 2ly Beware of Worldliness John 14 17. 3ly Beware of Intemperance These that would be filled with the Spirit must not be filled with Wine Eph. 5.18 4ly Beware of an Vindictive Spirit Eph. 4.31 5ly Beware of slighting the Motions of the Spirit if we would live by the Spirit we must walk in the Spirit Gal. 5.25 6ly Beware of a Legal Frame of Spirit The Spirit glorifies Christ and so is grieved when Christians give not Christ his due The Spirit glorifies Christ John 16.14 7ly We would beware of Laziness or lying by from the use of appointed Means for that is the Way to quench the Spirit 1 Thess 5.19 8â—y Beware of neglecting Praying for the Spirit for the Father gives the holy Spirit to them that ask him 9ly Beware of casting your self upon Temptations we should abstain from all appearance of Evil if we would not quench the Spirit 1 Thess 5.22 Motives to perswade us to entertain the presence of this Guide 1st He is an unerring Guide He neither can nor will mislead us 2ly He is an experienced Guide he hath led many Sons to Glory 3ly He is sent by the Father and the Son to lead the Believer to Heaven 4ly This Guide is near us and constantly with us if we doe not grieve him he remaineth with us and shall be in us John 14 17. 4ly This Guide is absolutely needful for the Christian without him he has no Light no Comfort and no Strength The ignorant dejected and weak Condition of the Christian makes the guiding and leading of the Spirit absolutely needful to him There is a 3d. Use of Consolation from this Doctrine if the Child of God have the leading of the Spirit he may be much comforted under the various Cases he is in in the World he is many times weak for his Duty The Spirit can strengthen him with Might in the inward Man The Child of God is many times environed with Temptations the Spirit can give him the foresight of these He is many times straitned to know what is his Duty The Spirit can lead the blind by a way they know not He is subject to many Discouragements but the Spirit is a
Scandalous Sinning for a Act of a life after the flesh draws with it the fear of Everlasting Death 2ly They would beware of Impenitency for their old sins before Conversion Pâ— was an man that Exercised Repentance continually for his old Persecution and therefore we do not much read that he was troubled with the Spirit of Bondage after 3ly Beware of Relapses in Predominants for these always break the peace of Conscience 4ly Beware of indifferency as to grouth and of contentment with your present Attainements in Religion For it is only such who make progress in the way of God that enjoys most of the Comforts of the Gospel and are freest of Tormenting Fears these that walk in the fear of God walk also in the Comforts of the Holy Ghost Acts 9.31 5ly Beware of these Sins mentioned Eph. 4.30 which greives the Spirit of God and makes him forbear to discover to the Godly that they belong to God as his peculiar Treasure and where that discovery is wanting the Heart cannot but be subject to Tormenting Fears Observe 4ly That the native effect of the presence of the Spirit of Adoption in a Believer is Spiritual freedom it is here opposed to the Spirit of Bondage this spiritual liberty appears from the Christians freedom from these Fears that are awakned in him through the Accusations of his Conscience for Guilt 2ly In his freedom from the Fears of Death 3ly In his freedom from the Fears of severe Judgements 4ly In his freedom from the fear of Gods Wrath and frightful Dispensations 2ly As the Spirit of Freedom lyes in a being quite of these Tormenting Fears so it lyes in a ready and dareing Application of Gods Promises suiteable to our Exigence when we reckon it no presumption to apply promises as we need them 3ly It lyes in a Liberty for supplication when we have no Jealousy of God that he will take advantage of us in our low condition but when we can with great freedom of spirit open our own Heart befor him as an Affectionate Father In a word Faith hath its fullest freedom in Prayer where the spirit of freedom is therein is Believing the acceptance of our Prayers the prevalency of our Prayers and the fullest accomplishment of the promises that are in our view 4ly The Spirit of Liberty lyes in this that with great facility we get our duty done by the presence of this Spirit Mastering our Corruptions and repelling the Devills Temptations that may obstruct us in our Duty We walk at liberty in keeping Gods Precepts 5ly The Spirit of Liberty where it is it keeps us from the crushing weight of Crosses because it lets us see that all our Crosses are totally free of the Curse of the Law and so the Man has Internal Freedom of Spirit and rest in his Soul under outward Trouble And this holds out the greatness of the benefite of the Spirit of Adoption Observe 5ly That Familiarity in Prayer is the special effect of the Spirit of Adoption This Familiarity in Prayer appears in an free and fearless Confession of our Guilt and Heart-Plagues before God 2ly In a humble and submissive Representation of the difficulties of our case to him 3ly In the reasoning with him for supply strength and delivery upon the account of his promises as Nehemiah did Neh. 1. 4ly In peremptor Desires after spiritual Good when with Jacob we will not let him goe untill he Bless us Motives to this Familiarity are 1st Gods Fatherly Relation to us 2ly His sitting upon a Throne of Grace and not upon a Throne of Justice he follows a method of Grace and not of strict Justice in his dispensations towards his People 3d. Motive is Christs Sympathy is the spring of his Intercession for his People A 4th is The example of the Saints using this Familiarity with God is proposed in the Scripture for our Imitation The means to win to this Familiarity Are 1st We should study singleness and sincerity Heb. 10.22 2ly We should beware of these Sins we have repented of Vowed against and have born Chastisements from the hand of God for them 3ly We would beware of Formality and study Seriousness and Forvour in our Devotions Verse 16. The Spirit it self bears witness with our Spirit that we are the Chilren of God HEre the Apostle proves That the Sons of God may be Familiar with him because they may be assured of their Sonship Likeas here he proves that the Children of God must live by a second Argument He proves their Sonship because it is witnessed by the Testimony of Gods Spirit and by the Testimony of their own Conscience Observe 1st That Gods People may be assured of Sonship Observe 2ly That the manner of attaining it is by the Testimony of the Spirit and by the Testimony of Conscience For the First Observation I clear the attainableness of assurance by these Four Grounds 1st God Commands to endeavour to attain it 2 Pet 1.11 12. 2ly The Saints have attained it before Rom. 8. Last Ye see the experience of David frequently in the Psalms 3ly He hath laid down positive marks in th Scripture evidenceing the state of Sonship many of these are set down in the 1 Epist John and it cannot be conceived that the Spirit of God should lay down these Marks but for this end that the People of God by discerning them in themselves may attain to Assurance thereby 4th Ground is the necessity and usefulness of Assurance to Gods People Without Assurance they cannot win to the Love of God which is a necessary Principle for Gospel-Obedience without it we cannot râ—joice in Tribulation which is their necessary Duty and approveable temper Rom. 5.3 Without it they cannot rejoice in God as their Covenanted Portion ibid 10. Without this we cannot be cheerful in Obedidience We cannot rejoice and work Righteousness As also without Assurance they cannot rejoice in the hope of the Glory of God Likeas it should be considered That Gods promises into his People are made for that end that they may be applyed and without this Assurance Believers can have no freedom to apply these Promses The Apostasie of Temporary Believers speaks nothing against this Assurance Because true Believers have Attainments that Temporary Believers are wholly Strangers to Heb. 6.9 And albeit the Holy Ghost does dispense Threatnings in the word against Apostates Gods method in that militates nothing against Assurance And that first because these Threatnings are given out indefinitly against the whole Members of the Visible Church amongst whom there are many Hypocrites And 2ly Because the Holy Ghost makes use of these Threatnings to beget in the Heart of true Believers a Cautelous Fear and abstaining from Sins against Light which sins in their own nature have a Tendency to Apostasie Use of this serves To reprove the Error of the Roman Church which maintains that true Believers can attain to no more then a conjectural Opinion anent their sonship 2ly It reproves the Carnal Professors of
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
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 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—