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-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
have distinct Petitions to God about their condition and therefore David Psal 38. When he fears Gods rebukeing of him in Wrath all that he wins to is All my desire is before thee and my groaning is not hid from thee Psal 38 9. This speaks out what sad Condition the Saints may be in sometimes when they are under this confusion They would not conclude that they are in an unrenewed state on the account of this condition neither would they reckon that all of their Prayers they put up to God in this condition are refused by him for God observes what is regular in their Desires and accepts it tho it be mixed with many irregularities as the next Verse tells us and this is an Evidence of the great Favour and Grace of God to his own and this tells us that the prevalency of Prayer springs more from Divine Favour than from its own absolute and intrinsick Perfection Observe next that in the sad conditions of the Saints they are called to fervency in Prayer this is necessary if they would imitate Christ in his Prayers and if they would imitate the Saints Practice according to the Scriptures And 3ly The Fervour of Prayer is necessary for the prevalency of it for as James tells us that the effectual fervent Prayer of the Righteous avails much with God if men would win to fervour in Prayer they would labour to be under the fullest conviction of the necessity and usefulness of the Mercies prayed for Verse 27. And he that searcheth the Hearts knoweth what is the mind of the Spirit because he maketh Intercession for the Saintâ— according to the Will of God HEre the Apostle adds the Consolation thâ— God accepts the indistinct and confused Prayers of the Saints and he gives the reason of this acceptance 1st He knows what in these Prayerâ— flowes from his Spirit men in confusion cannot takâ— up what is the good and what is the bad of theiâ— Prayers but God can take it up because he searcheth the Heart and by searching knowes what iâ— perfectly in it and so can accept the good and refusâ— the evil in them 2d Cause of acceptance is Thâ— good of these Prayers comes from his Spirit and therefore he cannot and he will not refuse the good desires that are excited by his Spirit sent into theiâ— Hearts A 3d. Cause is these good Desires anâ— Intercessions are made for the Saints for their Spiritual and Eternal Good whose Felicity God intends to bring to a Perfection A 4th Cause is that this Intercession made by the Spirit is according to the Will of God that is according to his Promise for the Spirit excites no desire in a Saint for any good but what is promised of God 2ly Thir desires are according to the revealed Will of God which is the Rule of Duty and agreeable thereto the Desires excited by the Spirit are all lawful Desires 3ly Thir Desires are according to Gods Will because attended with submission to his disposeing Will. Observe 1st The Designation that God gets in the Text he is called the Searcher of Hearts and one that by searching perfectly knowes the Heart man by Reflections can but know his Heart imperfectly for the Lusts of his Heart are deceitful and darkens his mind that he cannot see all the evil that is in his Heart perfectly and the number and greatness of the evils that is in the Heart of the best marrs the mind of man from taking up the good that is mixt with these evils Next Satan does not perfectly know what is in the Heart he only can conjecture by the external Conversation and Temperature of the Body what is in it but God has the perfect knowledge of it he framed it and therefore knows it 3ly The Heart of Man as to its actings depends on Gods Influences the Heart of man is in the hand of the Lord and he turneth it whethersoever he will 3ly The internal Acts of a Mans Heart and Soul is regulate by the Divine Law and the Sum of the Law is to love the Lord with all our Heart alse well as to give him external Service and therefore he being Judge of them he must know them In a Word his Immensity and Omniscience makes him perfectly know all the Good and al the Evil that is in the Heart Use of this is first to exhort Folks to look well to the Heart that it be right for God knows it we should look to this that the Heart hate the Ill and love the Good 2ly This is very comfortable to these that are sincere for let the World calumâ—niate as they please God sees the contrary 3ly It may terrify the Hypocrite who professes fair and neglects the Heart Observe next That God accepts and hears the sincere Prayers of the oppressed Saints The Texâ— says he knows what is the mind of the Spirit thaâ— is he approves and hears the Desires excited by the Spirit in the Hearts of the Godly This is cleâ— from the returns he gives to those Prayers bâ— giving Spiritual and Temporal Mercies This Goâ— doth to keep his promise for he has promised tâ— hear the Prayers of his People 2ly To convincâ— the Atheistical World of a Providence And 3â— To testify his respect to Prayer and to endear thâ— Exercise to the Saints 4ly To testify his respect tâ— Christ for whose sake he hears them 5ly To testiâ— that Blessed Harmony that is amongst the Persons 〈◊〉 the Trinity in carrying on the Work of our Salvâ—tion The Father hears these Prayers that are dâ—ctate by the Spirit for the Saints Good 6ly Thâ— he may sweeten our Mercies as coming to us thâ— way and intimate his Love to his Saints therebâ— see Dan. 9. And 7ly That he may put a note oâ— respect on his Saints and shew the view of the moyen with him as he did to Moses and Daniel Use Seing this is a priviledge of the Saints Lâ—bour to win to these Prayers that prevails with God and for this effect First Labour to be renewed be Saints for it is only the Prayers of such that prevails with him 2ly See that your Prayers come not so much from the gift of Prayer as from the Grace of Prayer let them come from an Holy Inclination to promote your spiritual good they must come from the Spirit 3ly They must be lawful desires agreeable to his will 4ly They must be attended with submission 5ly They must be founded on the the promise 6ly They must be single Desires we must not regard Iniquity in our heart Psal 66.18 7ly They must be fervent groanings unutterable 8ly They must be attended with Breathings after the publick good of the Saints Eph. 6 16 9ly They must be in faith Ja 1 3. 10ly They must be free of resentment and revenge see 1 Timothy 2 8. Use 2d Of Tryal Since the great reason why the Lord hears the Prayers of his People is because they flow from his Spirit ye would try whether your
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
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
Godly as the unquestionable Sign of Grace Heb. 6.12 And 4ly To remember former Experiences For the Object of the Creatures Hope it is said to be the manifestation of the Sons of God this Figurative Manifestation of the Sons of God is ascribed to the Creature because they will never attain to their Primitive Perfection and Beauty till the Sons of God be Glorifyed and untill the last Day At which time or rather the Beginning of Eternity when there shall be a Manifestation of the Sons of God It shall be manifested then how excellent a Dignity it is to be the Sons of God the outward Visible Effects of Adoption are delayed till that day and therefore the Redemption of the Body is called Adoption in the subsequent Verses It is true the adopted receive the Spirit of Adoption whereby they themselves may know they are adopted but that effect is not so discernible by others 2ly At that day it shall be manifested who are the Sons of God the Book of Life will be opened to the view of all and the Children will have the Sentence of the Judge for their Possession of this Inheritance see the Process of Judgement Mat. 25. 3ly It will be made manifest in that day what good Works the Children of God have done God will bring to light the hidden Counsels of the Heart and so every man shall have praise of God see 2 Cor. 4 This Description of the last Day affords us an Use of Consolation to the Christian that doubts of his Adoption 2ly To the Christian contemned by the World 3ly To the Christian censured by the World for his Hypocrisie A 2d Use is of Exhortation to exhort folks to live suitably to this Adoption seing its Manifestation is so certain From the 20. Verse Observe the Vanity of all this visible Creation and its Insufficiency to make men happy And therefore Folks 1st Should not have excessive Desires after it Our Desires should not be pâ—remptor like Racheâ—s after Children we should be content to want what God denyes 2ly It reproves these that have big Expectations from the World like that fool Luke 12. who builded his large Barnes We should not expect full contentment of Mind or quiet of Conscience from any thing here away 3ly It reproves those that are unsober in their Enjoyments who do not use the World as though they used it not such who look on their Injoyments as perpetual and suffers their heart so to run out after the Worlds Good that they turn incapable to enjoy God or the Priviledges of the Gospel 4ly It reproves those that gives way to anxious Care about obtaining of the Worlds Good which anxiety makes them with Martha neglect the one thing needful and choaks the Word and makes it become unfruitful see Phil. 4.6 5ly It reproves these that give way to Excess of Sorrow when Providence separates their Enjoyments from them sorrow is excessive when it hinders them always to rejoice in God and when it weakens their health A 2d Use of Exhortation from the Vanity of the Creature is People should be crucified to it That they may win to this they should labour 1st For Mortification of their Lusts 2ly They should labour for a lively Faith of a better World 3ly They should observe the frequent Disappointments they meet with from the Worlds Good From the Creatures aversion to this Vanity It is subject to Vanity not willingly Christians may learn they are allowed to have a lawful Aversion from the Cross which aversion kythes in their Prayers to remove the Cross and in using all lawful Endeavors for its removing From the Creatures being subject to Vanity by reason of Gods imposing it on them Christians should learn an entire submission to cross Providences Which submission kythes 1st In an grateful Acknowledgement of the present Mercies of their Lot 2ly In a cordial Complyance with their Duty notwithstanding of their Cross 3ly In a believing of Gods Promises made to them notwithstanding of it 4ly In a Justification of Gods Way towards them notwithstanding of the same 5ly In a refusing of all unwarrantable Ways for their relief Helps to win at this Submission Are 1st A full Conviction of their Guilt a living man should not complain for the punishment of his Sins A 2d Is the due consideration of the Goodness Justice and Soveraignty of God A 3d. Is the firm belief of Divine Wisdom which can extract our profite out of the most dark and cross Providences we can live under Rom. 8.28 The Text says that he subjected the same in Hope To hold out that God did not design to perpetuate its Vanity but had appointed its restauration to its primitive Perfection And this is set down here as an Ground of the Creatures Metaphorical Hope And from this we may learn from the Creatures Example to strengthen our Hope by the consideration of this That God designs not to keep us perpetually in Misery but there is a firm Determination in Heaven for our Relief we may put on the Breast-plate of Faith and Love because as the Apostle says to the Thessalonians God hath not appointed 〈◊〉 to Wrath but to obtain Salvation by Jesus Christ Verse 21. Because the Creature it self also shall be delivered from the Bondage of Corruption into the Glorious Liberty of the Sons of God THE Apostle having Verse 19. ascribed a Figurative Hope to the Creature in the 20. 21 Verses he lays down the Grounds of that Hope and in the 20 Verse there are Two Grounds laid down whereof one is That the Vanity to which it was subject was contrary to its natural Inclination and Gods primitive Institution in the state 〈◊〉 Innocence The Text says It was not subjected 〈◊〉 vanity willingly A 2d Ground is there was a fiâ—ed purpose in God for the restitution of the Creature to its Primitive Vigour and Beauty He subjecâ— the Creature to Vanity under Hope And there a 3d. Ground of the Creatures Hope laid down 〈◊〉 the 21. Verse Viz. The necessity of the Creature partaking according to its measure and capacity 〈◊〉 the glorious Liberty of the Sons of God And ther is a Reason given for this because Vanity was imposed on the Creature for the sins of Gods People and therefore when Gods Children are made free 〈◊〉 sin both as to its Guilt and Presence it is but reâ—sonable that the Creature should be liberate of iâ—â— Vanity also We may Observe here 1st That Gods Children are while they are here away under Bondage 〈◊〉 They shall certainly meet with a glorious Liberty from that Bondage 3ly When they meet with that Liberty the Creature shall then and not till then be liberate from their Bondage For the 1st Observation Tho' the Godly be not slaves to Satan nor to Sin yet they are under a sort of Captivity for while here away they are subject to Death and to the frailties of Nature and to great fears that Death may have its sting towards
we are lying out of our Duty 2 Sam. 11. when Corruption stirrs in us Eph. 4.27 He suites his Temptation to our External Condition he tempts them that are in Adversity to despair and them that are in Prosperity to Pride he suits his Temptations to our Predominants as he tempted Covetous Judas with 30 peices of Silver he conveys his temptations to us by Instruments beloved of us as he tempted Adam by his Wife and by Instruments unexpected by us as he tempted Job to despair by his Godly Friends and as he tempted Christ to forbear suffering by Peter Verse 23. And not only they but our selves also which have the first fruits of the Spirit even we our selves groan with in our selves waiting for the Adoption to wit the Redemption of 〈◊〉 Body HEre the Apostle goes on to hold out the certainty and excellency of the Glory to come from the Saints Frames relative to it First they vehemently desire it They groan within themselves 2ly They patiently expect it They wait for the Adoption And in this Verse ye may observe three things 1st Gods allowance to his own in this life they receive the first fruits of the Spirit 2ly Observe their Affections toward the other Life they groan for it and wait for it 3ly Observe the description of the happiness that is given of the other World in this Verse it is called the Adoption The redemption of our Body For the First That God allows the first fruits of the Spirit to Believers in this Life By these first fruits are not to be understood the extraordinary Gifts of the Spirit given to the Apostles in the primitive times but by these are understood the ordinary Graces of the Spirit conferred upon all Believers called the first Fruits because as the first Fruits were offered up to God under the Law so these Graces should be used to Gods Glory and as they were an pledge of a plentiful Harvest so these Graces are a pledge to us of our full Felicity because God gives us them for that end to confirm our Hope 2ly They are a pledge because that same Love and Grace that moved God to confer the beginnings of our Salvation will move him to perfect them and if God bestow upon Believers part of Christs purchase he 'l bestow the whole By these first Fruits then are meant the Renovation of our Nature Peace of Conscience and Joy in the Holy Ghost Communion with God which stands in saving views of God in his Word and in his Works 2ly It stands in access to God Eph. 2.18 And 3ly In Influences â—rae God God gives these first Fruits to Believers in this Life to defend them against the Worlds deriding their Faith in the Gospel to give them the Witness of the Gospels Verity in their own Heart 1 John 5 10.11 2ly He does it to excite and confirm their hope of Heaven and to awaken their desire after it See the Text. 3ly To Comfort and support them under their Sufferings 4ly To encourage them to Self-denying Duties 5ly To make them content with a mean measure of Worldly Enjoyments 6ly To make them content to go through Death that they may have the full measure of the Spirits presence seing they experience the sweetness of a small measure of it Use 1st Of Exhortation Labour for the presence of the Spirit that ye may have these first Fruits 1st Act Faith on Christ Eph. 1.10 2ly Be tender of grieving the Spirit Eph. 4 30. 3ly Obey his Motions Gal. 5.17 4ly Pray for his presence Luke 11.18 5ly Be not Worldly Minded John 14.17 6ly Beware of Sensuality See the Epistle of Jude Verse 19. 2d Use is of Tryal Try whether ye have Sanctification or no true Sanctification possesses the whole Man it makes a change on the Mind Will and Affections 1 Thess 5.23 True peace it founded on the merite of Christ and guards the Heart against Temptations Phil. 4.3 True joy strengthens the Heart for Duty and makes the Heart despise Worldly Comforts in comparison of it and is an attendant on tender walking Acts 9 31. True Communion with God advances the Believer in a conformity to Gods Image 2 Cor. 3.18 For our Affections relative to the Glory to come 1st They have an vehement desire after it which they cannot sufficiently express and therefore they are said to groan within themselves for the Adoption Likeas this phrase imports the sincerity of their desire this was Pauls desire and he reckons it to be the desire of the rest of the Godly 2 Cor. 5.1 2. But this desire tho it be vehement it should be attended with submission to God prescribing the time of our Death Phil. 1. This Desire should flow rather from a desire of enjoying full Communion with God than a desire to be free of Trouble 2 Cor. 5.8 This Desire is necessary for the Saints that their Affections may be set on Heavenly things That they may be reconciled more to Death and that they may be more Zealous for further degrees of Mortification And therefore Covetousness after the good things of this World marr's this desire as also Anxiety and Concernment about the future Events of Providence marrs this Desire and again the want of the enjoyment of the first Fruits of the Spirit marr's it For when we feel not the sweetness of Communion with God we cannot have an desire after an full measure of it The best way to excite this Desire is frequently to reflect on our Misery through Original and Actual Sin our Chastisement for our Sins our trying Dispensations from God and our persecutions from the World The 2d mean to excite this Desire is the firm Faith of the certainty of the Excellency and of the Eternity of the Glory to come This vehement Desire is of great use to the Godly It makes them Strangers in the World and sober in the Enjoyment of Worldly Good and sober in their expectations from it The next Affection that is ascribed to the Godly Relative to Heaven is waiting Importing first Their expecting their Felicity 2ly It imports their patience under the delay of the same For the first They should expect it for that engages them to Purity 1 John 3 3. 2ly It supports them under Sufferings Heb. 10.35 3ly It makes them content with little in the World 1 Pet. 1.13 The way to win to this Expectation is to be diligent in all Dutys especially the Dutys of Brotherly-Love Heb. 6.12 2ly Make use of your Victory over Temptations as a confirmation to your Hope Psal 73.23 3ly Be oft considering the Grounds of security that secures your right to Heaven And first consider the promise of Eternal Life in the Word First Consider its universaâ— extensiveness to all Acts 13 48. Tit. 2.12 Actâ— 2.39 2ly Consider the freedom of the promise Gal. 3. It is said the Inheritance is not by the Law but by the promise Rom. 4. It is said that the Inheritance is by Grace that it might be
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
Prayers come from the Spirit or not And 1st ye would try by the matter of your Prayers whether they be spiritual things or no these Prayers that are from the Spirit are for spiritual things Rom. 8 5. 2ly Try the subject that Prayer is seated in if it be in the Heart God by searching the Heart finds the Prayers raised by the Spirit there see the Text The mind is rightly attentive both as to the matter and manner of Praying the intention is found to use Mercies to Gods Glory the Affections have something of Purity and Heavenlyness in them see 2 Sam 7 18. Isai 26 8. 3ly Try it by the abundance of Prayer in the Heart see Eph 6 16 where the abundance of Prayer is there will be these several parts of Prayer First as Confession Thansgiving Supplications for Good and Deprecations of Evil. 2ly In this abundancâ— there will be fervour of the Desire Groanings uâ—utturable see the preceeding Verse 3ly In thâ— abundance there will be strong spiritual Reasoning from the promise see Neh 1. A 4th Mark of thâ— Spirits Prayers is the frequency of them they wilâ— Pray always Eph. 6 17. A 5th is Delays and Repulses will not discourage them they will continuâ— therein with all perseverance see Eph. 6.17 A 6th is They will be for all Saints see ibid. A 7th Theâ— will be attended with a Holy constancy in the Christian profession this lays by the Prayers of those that are guilty of Fundamental Errours in their Judgement An 8th Mark is There will be tenderness in their conversation see for these two last thâ— 20 Verse of the Epistle Jude And an 9th is Theâ— will be attended with Repentance see Zach 12 1â— The 3d. Use of Tryal since God hears the Prayer of his People We would try if God has heard us or not And 1st Try it by this whether God hâ— given us that which we desired or no. 2â— Mark is if he hears us he intimates his pardon to us Psa 85.8 A 3d. is He gives us a farther degree 〈◊〉 Reformation of our Life Psal 85 last A 4th Mark is He gives us strength and support to beâ— our Tryals Psal 138. In the day I cryed he answered me and strengthened me with strength in my Soul A 5th Mark He gives them the faith of acceptation he makes them joyful in the house 〈◊〉 Prayer Isai 57. A 6th Mark is he disposes their heart to improve their Mercy for their advantage he hears the desire of the humble he prepares their heart and hears their cry Psal 10 17. A 7th is He removes their distrustful Anxiety see Hanâ—as case Phil. 4 6. A 5th Use is An 2d Use of Exhortation Since God hears the Prayers of his People we should wait for God and expect the Answer we should direct our Prayers to God and look up Psal 5 2â—y We should observe Providences and see what Answer we get 3ly We should not abuse the Answer of our Prayers to be proud of them but we should improve them to our best advantage for the confirmation of our Faith for the exciteing of our Love and for the endearing of Prayer more to us Verse 28. And we know that all things work together for good to them that love God HEre the Apostle adds another Consolation under the Cross which is That all things work together for good to them that love God That is that all Afflictions tend to their spiritual Good By All things here are meaned Afflictions the universal particle being resticted to the subject matter of the discourse Observe 1st The Consolation that all Afflictions tend to the good of the Believer 2ly Observe the certainty of this Consolation Paul speaks of it as an uncontraverted truth we know that all things work together for good says he 3ly We have the persons to whom this Consolation belongs described from these two Love to God and their Effectual Calling For the first That all Afflictions tend to their good appears Because Internal and External Affliction tend to their good External Afflictions tend to the good because they are 1st The occasion of the experience of delivery from great outward Tryal Psal 18 2ly They are the occasion of suppâ—â— under Tryals Psal 138 3 and 73 26. 3ly Theâ—â— are the occasion of feeling sweetness in Spiritual Comforts 2 Cor. 1 4. 4ly They are the occasion of Faith Hope and Meekness which otherway would not have any occasion of Exercise 5ly bâ—thir Afflictions we know the truth reality and grouâ— of these Graces 6ly They are the occasion of thâ— hightening of our Repentance for our present Sinns 2 Kinâ— 15 30. And of cureing our stupidity for ouâ— old Guilt Gen 41 21. 7ly By them Predominant are restrained Hos 2 7 8. 8ly By them People are made Sympathilers with others in Trouble Heb 10 33. The Use of this is Not to be Angry with God for our Afflictions 2ly Not to stumble at the Afflictions of our Godly Neighbours 3ly We should try whether the forementioned good be the effect of our Troubles yea or no. Observe next That inward Tryals tend to the good of the Saints And 1st Inward temptationâ— they tend to their good because they make them to depend upon Christs strength 2 Cor 12 8. 2ly They tend to excite the people of God to Exercise Grace and put on the Spiritual Armour see Eph 6 10. 3ly By them the Christian is acquaintâ—â— with the devices of Satan Next Gods Desertions leaving them to yeild to a Temptation tends to their Good because it tends to their Humility Jo 21 15. 2ly It tends to their greater measure of watchfulness and sympathy with others This should keep Folks from Despair that are in this case And 4ly Desertions in respect of Comfort tend to their good because thir Desertions put the people of God to try their Impenitency Formality Security and Predominant ills 2ly They tend to their good because they make them to breath more fervently after Communion with God Psal 42.1 3ly It is a great help to the purified Exercise of Faith Iâ—a 50.10 Use Of Instruction This tells us why God trysts his people with Inward Afflictions It is to be observed that without the Spirit Folks will be the worse of Afflictions Isai 1.6 But by the Spirit the Blessing of the Affliction is attained Isai 4.4 A 2d Use is Of Exhortation We should be careful to get good of our Afflictions And that 1st By Prayer under them Job 27.10 Ja. 5.13 2ly By being suitably Exercised by them Heb. 12.13 3ly By observing Gods Call to our particular duties by them Mic. 6 9. A third Use is Of reproof to these that are the worse of their Afflictions Such 1st As are either Despisers of the Lord or Fainters under his Rebuke Heb. 12.6 Or 2ly Denyers of Providence Psal 73.11 Or 3ly These that despair and conclude that God intends their ruine by the providence they are under See Jos 7 7. Or 4ly These that deny
without Efficacy reflect 〈◊〉 Gods sincerity in the external call for the external call only holds out what is Duty and what mâ— be a sufficient encouragement for the doing of thâ— Duty but it does not signifie any thing of Gods 〈◊〉 terminate Purpose to bring about Events Neithâ— are these only that are externally called excusabâ— for their disobedience upon the account of their waâ— of the internal Call for they are willingly disobedient and they have sufficient discovery of Duâ— with sufficient encouragement to perform it Use 1st This lets us see the Soveraignty oâ— God in dispensing this internal Call to some and denying it to others this is handled by the Apostle Rom. 9. Use 2d Of Exhortation to exhort the internally called to thankfulness seing it is a special Mercy not granted to all within the Visible Church Observe next that this internal Call is of Grace 〈◊〉 and not of Works see 2 Tim. 1.8 This is clear 〈◊〉 ye consider who they are the Called The Poor 1 Cor. 1.27 The Foolish Matth. 11.25 The Prophane passing by the Civil 2 Cor. 6.10 The dead in Trespasses and Sins Eph. 2.1 The Gentiles passing by many of the Jews besides Gods calling the wicked Nation of the Jews to a Visible Church-state passing by other Nations that were more Civilized then they was à representation of the freedom of this Internal Call see Deut. 9.4 Now there were some Nations better then the Jews for when God sent Ezekiel to them he said if he had sent them to other Nations he had not found them so Rebellious as the house of Judah and Christ said that tho the Jews were Impenitent under his Doctrine and Miracles yet if they of Tyre and Sidon had heard and seen them they would not a been so Next This Internal Call is free Because the Soul is passive in Vocation Phil. 3.12 2ly It is free because it is not merited by Works for all the good Works that a man can do flows from the Power of Grace 1 Cor. 15.10 Now we want Grace before we be internally Called and we are in the flesh also before we be internally Called Now these that are in the flesh cannot please God and therefore cannot merite this internal Call Again neither can it be said that the receiving of this internal Call doth merite because Gods Working in us to Will is of good Pleasure also well as his working in us to do Phil. 2.12 Use 1st The internally Called should be humble 2ly They should be confident of their perseverance seing Grace began their Salvation it can also carry it on 3ly Seing ye get this Grace freely of God use it for him Use 2d To encourage these who find their Grace under decay to use means for its recovery and expect it seing it was given freely Use 3d. Of Instruction to let us see that Glory is of Grace seeing our first Calling to it is free Use 4th It encourages Ministers to go on with the external Call because God may confer the internal Call upon the worst seing it is free and the worst of sinners may use the means for their conversion to God seing God can confer this internal Call upon the worst of them freely Observe 3ly This Call is effectual seing it is the accomplishment of a standing purpose see Rom. 9.11 Jo. 6 44.45 Cant. 1.3 4. The promise of thâ— Spirit Ezek. 36. â—6 Doth not only say that God wil enable us to walk in his Statutes but that we shall actually walk in them beside not only a Power to believe but Actual Believing is Gods Gift Phil. 1. last And actual Repentance is the certain effect of converting Grace Jer. 31 18. Likeas this Grace conferred by this Internal Call cures the resistence to it self because by it the stony heart is taken out of our flesh and we get an heart of flesh Neither can it be said that our concurrence into this Internal Calâ— makes it effectual because then Gods working in us to do were not so much of his good pleasure as his working in us to will contrair to Phil. 2.2 And our Calling which is said to be of Grace and not of Works might be said to be of this Work Viz. A Concurrence with the internal Call which cannot be consistent with this which is said in the 2 Tim 1.9 Viz. That our Calling is not of Works bâ— of Grace Besides to say that the effectualness of this Grace depended on our concurrence it were also much as to say that it were in our power to make Christs Death fruitless and to render void the Promise of the Father to the Son in the Covenant of Redemption Viz. That he should see his seed and the pleasure of the Lord should prosper in his hand Isai 53.10 Neither doth the effectualness of this Call take away the natural freedom of the Will for that Natural freedom consists in a spontaneous willing acting from choice Neither doth the Doctrine of the effectualness of Grace speak any thing against the approvableness of the Saints obedience to Gods Call for it may flow from determinating Grace and yet be approvable for the obedience of Angels and confirm'd Saints in Heaven is approven of God Use 1st This lets us see the difference betwixt Gods working on Mens Spirits and Satans working on them Satan can only perswade but God can determine 2ly we may see the great power of God in the power of converting Grace It is compared to the Power that raised Christ from the Dead Eph. 1.18 3ly It says we need not despair of the Conversion of the worst 4ly It says that the Converted may believe that they shall persevere notwithstanding of the opposition made to their perseverance because that same powerful Grace that converted them at first can make them persevere Next When it is said they are called according to purpose it speaks this Call to be a persevering Call for this purpose is irrevocable Rom. 11.29 Observe next That those that are called according to purpose their Calling is a sure pledge that God will make all their Afflictions tend to their spiritual good and that because their Calling is linked with their Glory as being the first prime effect of their predestination v 30. Use of this is That if we would be sure that ouâ— Afflictions would advance our spiritual Good we would try our Calling And first try it by our Saving Knowledge 2 Pet. 1.58 2ly Try it by ouâ— attainment to Holyness 1 Thess 4.7 3ly Try it by your Communion with Christ 1 Cor. 1.9 4ly Try it by your esteem of the mystery of the Cross 1 Cor. 1.23 5ly Try it by the deep impressions of the Gospel Truths on your Heart Rom. 6.17 6ly Try it by your esteem of the Calling Word If ye desire the sincere milk of the word that ye may grow thereby 1 Pet. 2.2 Verse 29 For whom he did foreknow he also did predestinate to be conform'd to the image of his Son that he might
suppose it 's a great difficulty to overcome the Temptation of the Contentments of this life And this will appear to be true if ye consider thâ— these Contentments have a sensible present certainty which makes us prefer them to the thing of another life which are to come and cannot be seen but believed 2ly The Contentment they offer is suitable to our Corruption 3ly At the first view they offer Happiness as they did to Solomon 4ly We are under necessity to use these Contentments and readily the use of them ensnares us and the necessity of our using them makes us forget our selves when our heart is too much taken away by them 5ly We would willingly have Happiness to ly in them as appears by our trying them after disappointments Solomon tryed Wisdom again and again Eccl. 2 12 Our desire that Happiness should be in them makes us hardly believe that it is not in them 6ly The Contentments of this life are very various and our deceitful heart tho we have experience of the emptiness of some yet it bids is try others this made Solomon turn himself from one thing to another 7ly There are many Folks that are drawen away with the Contentments of this life and that makes the Temptation hardly overcome 8ly We have the easy opportunity of enjoying them and that proves a great snare to us they may easily be had by some whereas spiritual Comforts require more diligence to obtain them 9â—y The heart of Man must be defended by spiritual Enjoyments against this snare and many times the Christian lyes out of these partly through Gods Desertions and partly through his own Sin Mis-belief Laziness and unconstant pursuit of them Use Wonder not then that this temptation carries so many away with it 2ly It says to the Rich that they should be afraid for they are in the midst of Temptation 3ly It says to the Poor that they should be Content with their Poverty because they want the temptation and not to repine 4ly It exhorts all to be sober-Minded and those that stand under this Temptation to be humble seing it is so dangerous 5ly Seing it is a Temptation that is so hardly overcome we would try whether we be overcome by it or not And 1st We must try whether we make use of these Contentments to satisfy our heart under want of Communion with God 2ly We would try whether or not we are so well pleased with them as we will desire to live in the World perpetualy and make it our home 3ly Whether we use them as helps to serve God or rather as fewel to our Lusts Observe 2ly That God has provided sufficient security against the temptation of the Worlds Contentments As appears 1st If ye consider that he has clearly revealed a Heaven and an other Life and has given them the security of a promise for it Heb 11 13. 2ly He has given them the first fruits of the Spirit to make these tasteless to them Psal 4 7. 3ly Ordinarly he keeps them from this Temptationâ— either by denying them these Contentments for nâ— many Rich are called 1 Cor. 1 30. Or by mixing something with them if they enjoy them that maâ— make them wersh to them viz Some spiritual Exercise about their Soul-state or some sad grieving cross that sticks to them that makes their other Contentments wersh 3ly Some fear of the inconstancy of their Lot as Job had Job 3 26. Or lastly He sets up a Light in the Mind that discovers the Vanity of all these Contentments to them Use this tells us that when the People of God are overcome with this Temptation in less or more they may blame themselves and not him 2ly It says that we should be thanful to God for these things that he gives us as securities against this temptation And for the first fruits of the Spirit our sticking Cross and the fears of coming Crosses we should be thankful 3ly Since he his provided thir sufficient Securities for us let us use all means to preserve us from the scaith of this Temptation And for this effect build up your selves in the Faith of the Truth of the Gospel 2ly Meditate much on the Excellency of the Good therein offered 3ly Consider much the vanity of all these Enjoyments Consider their unsuitableness emptiness and inconstancy and how frequently ye have met with Disappointments from them 4ly Be busie at your Duty that ye may not be ensnared by Idleness 5ly Take head to your Heart in the very first pursueing of these Contentments that it be not over eager Regulate your Conversation more by the word then by the Example of others Meditate much on Old-Age Death and Judgement Eccles 11.8 9.10 11. And lastly Labour to live in the Enjoyments of Gospel-Comforts Motives to perswade to the use of these Directions Are 1st The Eager pursuit of the Worlds Contentments loses our Time and makes us neglect our Duty 2ly It is an Sin that breaks our peace with God 3ly It wears out the thoughts of God Death and Judgement out of our Heart 4ly It makes Spiritual Content and Fellowship with God appear less excellent in our Eye And 5ly It makes our Cross more intollerable when it comes on us The next thing that the Apostle says that shall not separate us from the Love of God is Angels And by Angels some here mean Good Angels not that these can endeavour to separate us from the Love of God but by way of supposition that tho they would yet they could not effectuate it For we may suppose things that will never be to clear an Truth Gal. 1 8. By Principalities and Powers are there meant Devils Eph. 6 12. Col. 2 5. Called so because of their Power over the Inferiour World and therefore the Devil is called the Prince of the Power of the Air. 2ly For their Dominion over the Ungodly Men in the World Eph. 6 12. Or 3ly Here he may mean the most Mighty and Wickedest of these Spirits for certainly there are some of them more Mighty and Wicked then other Matth. 12 45. We may observe here that the Devils are greâ— Enemies to our Salvation and endeavour to separate us from Gods Love The Devils Enmity against 〈◊〉 appears In the Bodily Possession of the Saints he possessing of Mary-Magdalen Luke 13 16. And his drawing some of them to Compacts with himself 2 Chron. 33 6. Next it appears by his Accusations of them to God Job 1 Zech. 2 1 2. As also by his Accusations of them to themselves Luke 22 31 2 Cor. 2 7 11. And his Accusations of them to their Neighbours it was he that filled the Hearts of Jobâ— Friends with Surmises of his Hypocrisy As also he Accuses God to us as he did to our first Parents Gen. 1.12 His Enmity appears by his wronging their Goods as in the instance of Job it appears by his tempting them to Sin And that these Temptations come from him and not so much from Corruption
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
see the Justice of Gods Judgements on the unrenewed World since they are his stated Enemies 5ly It commends the Patience and Bounty of God towards his Enemies 6ly It teaches the Godly to discern the Power of Grace in their Conversion 7ly It teaches them to discern the Freedom of it for they were once Enemies 8ly It gives them a great ground of Confidence to expect the continuance of Favour for if Grace made them Friends of Enemies it will much more continue towards them when they are made Friends 9ly It takes off the Offence that might arise from the Worlds opposition to the Gospel for it is a confirming Argument for the Truth of the Gospel that it is of God seing the World are Gods Enemies 10ly Unrenewed Men would see the miserie of their Condition and not delude themselves with that Opinion that God is their Friend while they are in that state seing they are his Enemies For the 2d Observation That the unrenewed man cannot comply with the Law 1st They cannot comply with the Ends of the Law 2ly They cannot practise the Duties enjoyned by the Law First They cannot design the Ends of the Law for a first End of the Law is to bring men to please God but the unrenewed man preferrs the pleasing of himself and his Lust to the pleasing of God The 2d End of the Law is to bring men by pleasing of God to have Communion with him but this cannot be signed by the unrenewed man because he placeâ— Happiness not in Communion with God but in gratification of his Lust A Third End of the 〈◊〉 is to bring men to glorifie God but the conâ— mans Selfishness makes him unconcerned with 〈◊〉 Glory if he can but get his selfish Interest advancâ— Next the Corrupt man cannot obey the Dutieâ— the Law he cannot obey the Duties enjoyned inâ— First Command for the Scope of it is to make Trust Love and Delight in God but Corrupâ— enclines men to Trust Love and Delight in inseâ— Goods Neither can they obey the Duties of the cond Command because the Scope of it is to enâ— men the exercise of appointed Worship for their vancement in Holiness and Communion with Gâ— But Corruption enclines them to Idolatry Superâ— on and Formality and at the best to exercise thâ—selves in appointed Worship Externally to bribe tâ— Consciences to acquire a false peace that they 〈◊〉 with the greater quietness prosecute satisfaction their Lusts Neither can they obey the Duties of Third Command because the Scope of it is to 〈◊〉 seriousness and suitableness in the inward frame going about the Service of God But the Coâ— man's bensill of Spirit is to serve his predominâ— Neither can they do the Duties of the Fourth Câ—mand because the carnal mind makes the Creaâ— through worldlyness unfit to keep a Sabâ— in a Spiritual manner to the Glory of God 〈◊〉 ther can they observe the Fifth Command for Scope of it is to press conscientious Subjectioâ— Superiours from respect to Gods Glory and â—blick Good but the Corrupt man obeys only â—rough fear and not from Conscience Neither 〈◊〉 they obey the Duties enjoined in the 6th 7th 〈◊〉 and 9â—h Commands Because the Scope of those to enjoin us to preserve the Life the Chastity the â—oods and Name of our Neighbour and that from â—pure and sincere Love to our Neighbour Now Pride marrs men from a Conscientious Obedience â— the 5th Command so Corrupt Selfishness marrs â—em from a Conscientious Obedience to rest for â—orrupt Selfishness will encline men to pursue Satisfaâ—ion to their Lusts notwithstanding that satisfaction â—ould be attended with the detriment of their Neighâ—ur Neither can Corrupt Men obey the 10th Comâ—and because the design of it is to enjoyn Contentaâ—on with our Lotâ— but Corrupt Men they have â—ust reigning in them and we know Lust is an â—satiable thing This Doctrine affords us an Use of Tryal For Corruption be a non-subjection to the Law then â—e may gather the Degree of our Mortification by â—nsidering what length we have come in complyâ—ng with the Law 2ly It affords us an Use of â—struction it lets us see that every corrupt man â—th an aversion from all Good and an inclination â— all Evil It 's true all corrupt men do not comâ—it all actual sins but their Forbearance to comâ—it these sins does not flow from a conscientious â—ubjection to the Law forbiding the same but â—om the want of Temptations or from common â—straining Grace oâ— from the fear of Punishment by â—umane Law or the like 2ly It affords us an â—se of Exhortation viz. That as we would be brought to comply with the Law of God so we would not give way to unmortified Lusts we would not place our Happiness in getting satisfaction to these for it is a sinful satisfaction it is a vain and empty satisfaction attended with many Disappointments many foolish and groundless Expectations and it is a comfortless satisfaction at the hour 〈◊〉 Death Verse 8. So then they that are in the Flesh cannot please God THE Apostle inferrs from this That the Carnal Mind is enmity against God because no subject to his Law That therefore these that are â— the Flesh That is those that are carnally minded cannot please God That is God is not in a state oâ— Friendship with them and deals not with them as he deals with his Friends The Apostle Expresses the Conclusion because it is of great import to unrenewed folks to believe that God is not a friend to them Or the Word may be taken as an new Reason to prove the Principal Thesis which is That such as walk after the flesh are not free from Condemnation And if iâ— be taken as a Reason the meaning of the Verse is That unrenewed folks Actions cannot please God that is be accepted of him as rewardable by him and if their Actions be not acceptable and rewardable the Apostle takes it for granted that their Persons cannot be accepted of God nor reconciled tâ— him and we know that the Non-acceptableness of the unrenewed mans Actions to God is well inferred from the opposition of his unrenewed Nature to the Law The Words carry in them these Two Observations As 1st Observe That unrenewed People while they are such God is not reconciled to them 2ly Observe That unrenewed People while they are such their Actions are not accepted of God nor rewarded by him when I deny a reward to their Actions I do not deny but some of their Actions being materially Good a temporal Reward may attend them as it was with Jehu but they are not rewardable in this Sense they have no Spiritual Rewards in this life nor Eternal Rewards in the life to come neither will the material Goodness of their Actions keep them from the Vengeance of God due to them for the Evil that is mixed with them as appears by the 1. of Hosea the Threatning against the House of Jehu for the blood of Jezriel Now for the 1st