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God, acting as the spirit of bondage, are taken off, never more to be laid on by that hand, Rom. vii. 15.

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have not received the spirit of bondage again to fear,' Hereby the conscience is quieted, as soon as the foul beconies conscious of the application of that blood; which falls out sooner or later, ac. cording to the mealnre of faith, and as the only wise God sees meet to time it. Unbelievers niay, have troubled consciences, which they may get quieted again: bui alas ! their coosciences become peaceable, ere they become pure ; fo their peace'is but the feed of greater horror and confusion. Carlessness may give ease for a while, to a fick conscience ; nies negle&ting its wounds, they close again of their own accord, before the filthy matter is purged out. Many bury their guilt in the grave of an ill nemorya, conscierce (maris a little; at length the nan forgets his Tin, and ibere is an end of it : but that is only an ease before death. Bufincss, or the affairs of life, often give ease in this cases When Cain is banished from the presence of the Lord, he falls a building of cities. When the evil spirit came rapon Saul, he calls not for his Bible, nor for ihe priells to converse with him about his case; but for musick, to play it away. when their consciences begin to be uneasy, they fill their heads acd hands with business, to divert themselves, and to regain ease at any rate. Yea, some will fin over the belly of their conviccions, and to some get ease to their consciences, as Hazael gave to his master, by fiffling him. Again the performing of duties may give some ease to a disquieted conscience ; and this is all that legal professors have recourse to, for quieting of their consci. ences. When conscience is wounded, they will pray, confess, mouộn, and resolve to do so no more : and so they become whole again, without any application of the blood of Christ, by faith. But they, whose consciences are rightly quieted: come for peace and purging to the blood of sprinkling. Sin is a sweet morsel, that makes God's elect fick fonls, ere they get it vomited up. It leaves a Iting behind it, which some one time or other, will cre. ate them no litile pain.

Elihu Thews us both the case and cure, Job, xxviij. Behold the case one may be in, whom God has thoughts of love to. He darieth convictions into his cooscience; and makes them stick so fast, that he cannot rid hinself of them, ver. 16. He openeth the ears of men, and sealeth their instruction,' his very body fickens, ver. 19. He is chaftened also with pain upon his bed, and the multitude of his bones with strong paio.' He loseth his stomach, ver. 29. His life abhorieth bread, and his soul dainty

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meat.' His body pines away, so that there is nothing on him but ikin and bone, ver. 21. His fielh is consumed away, that it cannot be seen, and his bones that were not feen, stick our.' Tho' he is not prepared for death, he has no hopes of life, ver. 22.

• His foul draweth near urto the grave, and (which is the height of his misery) his life to the deliroyers:' He is looking every moment when devils, these destroyers, Rom. ix. 11. these murderers, or man-ilayers, John viji. 44. will come and carry away his soul to hell. O dreadful case! yet there is hope. God designs to keep back his foul from the pit,' ver. 18. all ho' he bring him forward to the brink of it. Now, see how the fick man is cured. The physician's art cannot pervail here : The disease lies more inward, than that his medicines can reach it. It is foul-trouble that has brought the body into chis diforder, and therefore the remedies must be applied to the fick man's sout and conscience. The physician for this case must be a spiritual physician: the remedies must be {piritual, a righe. oufness, a ransom or atonement. Upon the application of these, the foul is cured, the conscience is quieted, and the body recuvers, ver. 23, 24, 26.! If there be a messenger with him, an interpreter, one among a thousand, to thew unto man his uprightness: then he is gracious unto him, and faith, Deliver him from going down to the pir; I have found a ransom. His fesh shall be fresher than a child's, he fall return to the days of his youth He fhall pray unto God, and he shall be favour. able unto him, and he shall fee bis face with joy. The proper physician for this patient, is a messenger, an interpreter, ver. 23. that is, as some expositors, 200 without ground, understand it, the great Physician Jesus Christ, whom Job'had called his Redeemer; chap. xix. 25. He is a Messenger, the Messenger of the covenant of peace,' Mal. ii. 1. who comes fealonably to the fick man. He is an - Interpreter,, the great Interpreter' of God's counsels of love to finr.ess, John i: 28. • One among a thousand,' even, the chief among ten thousand,' Cant. V. 10. One chosen out of the people;' Psal. ixxxix, 29. One to whom the Lord' hath given the tongue of the learried, to speak a word in season to him, that is weary,' Ifa. 3. 4. 5. 6. It is He that is with him, by his Spirit, now, to cunvince him of lin and judgmeor.' His work now is to th·w unto him his uprightness, or his righteousness, i. e. the Interpreter Christ his righteousness; which is the only righteoufness arising from the paying of a ransom, and upon which a finner is delivered from going down to the pic,' ver. 24. And thus Christ is faid 10

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declare God's Dame," Psal. xxii. 22. and to preach righteoufness, Pfal. xl. 3. The phrase is remarkable: it is not to shew unio the man,' but unto man,' his righteousness; which not obscurely intimates, that he is more than a man, who shews or declareth this righteousness. Compare Amos iv. 13. He that formeth the mountains, and created the wind, and declareth unto man what is his thought. There seems to be in it a sweet allusion to the first declaration of this righteousness unto manj ör, as the word is, unto Adam after the fall, while he lay under terror from apprehensions of the wrath of God: which decla. ration was made by the Messenger, the Interpreter, namely, the eternal Word of the Son of God, called, The Voice of the Lord God,' Gen. iii. 8. and by him appearing, probably, in human shape. Now, while, by his Spirit, he is the Preacher of righteousness to the man, it is fupposed the man lays hold on the offered righteousness; whereupon the ransom is applied to him, and he is delivered from going down to the pit ;' for. God bath a raniom for him. This is intimate to him : God faith, Deliver hin,' ver. 24. Hereupon his conscience being purged by the blood of atonement, is pacified, and sweetly quieted: he Thall pray unto God--and see his face with joy ;' which before he beheld with borror, ver. 26. That is a New Testament language, Having an High priest over the house of God," he Shall draw

near with a true heart, in full assurance of faith; having his heart sprinkled from an evil cor science, Heb. X. 21, 22. But, theri, what becomes of the body, the weak and weary flesh? Why, ' his flesh fhall be fresher than a child's, he shall return to the days of his youth, ver. 25. Yea, all his bones, (which were chaltened with strong pain, ver. 19.) Thallisay, Lord, who is like unto thee?' Psal. xxxv, 10.

A Third benefit flowing from union with Christ, is Adeption. Believers, being united to Christ, become children of God, and members of the family of heaven. By their union with bim, who is the Son of God by nature, they become the fons of God,' by grace, Joho, 12. As when' a branch is cut off from one tree, and grafted in the branch of another; the ingrafted branch, by means of its union with the adopting branch, (as - Some not unfitly have called it) is made a branch of the fame Atock, with that into which it is ingrafied ; fo finners being ingrafted into Jesus Christ, whose name is the Branch, . his Father is their Father; his God their God, John XX, 17. And thus they, who are, by nature, children of the devil, become the child. ren of God. They have the Spirit of adoption, Rom. viii. 15.

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namely, the Spirit of his Son, which brings them to God, as children to a father, to pour out their complaints in his bofom, and to seek necessary supply, Gal. iv. 6. Because ye are fons, God hath sent forth the Spirit of his Son into your hearts, cry: ing, Abba, Father. Under all their weakneffes, they have fatherly pity and compassion shewo them, Psal. ciii. 13. Like as a father pitieth his children : fo the Lord pitieth 'them that fear him.' Altho' they were but foundlings, found in a desart Tand; yet now that to them belongs the adoption," he keeps them as the apple of his eye,? Deut. xxxii.

Whosoever pursue them, they have a refuge, Prov. xiv. 26. His children İhall have a place of refuge." In a time of common calamity, they have chambers of protection, where they may be hid, until * the indignation be overpast, Ifa. xxvi. 20.- ' And he is not only their refuge for protection, but their portion for provision, in that refuge, Psal. cxlii. 5. "Thou art my refuge, and my pór. tion in the land of the living. They are provided for, for eternity, Heb. xi. 16. He hath prepared for them a city. And what he fees they have need of før time, they shall not want, Mat. vi. 31, 32

• Take no thought, saying, What shall we eat ? What shall we drink! or, Wherewithal shall we be clothed? For your heavenly Father knoweth that ġe have need of all these things.' Seasonable correction is likewise their privilege, as sons : so they are not suffered to pass with their faults, as happens to others, who are not children, but fërvants of the family, and will be turned out of doors for their miscarriages at dength, Heb. xii. 7. If ye endure chastening, God dealeth with you as with fors : for what fon is he whom the Father chasteneth not? They are heirs of, and thall inherit the promises, Hebi vi. 12. Nay, they are heirs of God, who himself is 'the portion of their inneritance,' Pfal. xvi. 5. . and joint heirs with Chrift,' Rom. viii. 17. And because they are the children of the great King, and young heirs of glory, they have angels for their attendants, who are sent forth io minifter for ihem shat shall be heirs of salvation," Heb. i. 14.

A Fourth benefit is Sanctification, 1 Cor. i. 30. • But of him, are ye in Christ Jesus, who of God' is made unto us wisdom and righteousness, and fanétification. Being united to Christ, they partake of his Spirit, which is the Spirit of holiness. There is a fulness of the Spirit in Chrift ; and it is not like the fulness of a vessel, which only, retains wiiat is poured into it; but it is the fulness of a fountain, for diffusion and communication ; which is always sendiog forth its water, and yet is always full. The

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Spirit of Christ, -that spiritual sap, which is in the ftock, and from thence is communicate to the branches, is the Spirit of grace, Zech. xi. 10.

And where the Spirit of grace dwells, there will be found a complication of all graces. Holiness is pot one grace only, but all the graces of the Spirit: it is a constellation of graces ; -- it is all the graces in their feed and root. And as the fap conveyed from the stock into the branch, goes thro' it, and thro' every part of it; fo the Spirit of God sanetifies the whole man. The poison of Sio was diffused through the whole spirit, soul and body of the man; and sanctifying grace pursues it into every corner, 1 Thess

. v. 23. Every part of the man is sanctified, though-no part is perfectly so. The truth we art fanctified by, is not held in the head, as in a prison; but runs, with its sanctifying influences, through heart and life. There are indeed some graces in every believes, which appear as topbranches above the reft; as meekness in Muses, patience in Job; bur seeing there is in every child of God, a boly principle going along with the holy law, in all the paris thereof loving, liking, and approving of is ; as appears from their universal respect 10 the commands of God: it evideot they are endued with all the graces of the Spirit; because there can be no more in the effcct, than there was in the cause.

Now, this fanctifying Spirit, whereof believers partake; is unto them, (1.) A Spirit of mortification. Through the Spirit. they mortify ifte deeds of the body,' Roni. viii. 13. Sin is cru: cified in them, Gal. v. . They are planted together (name.. ly, with Christ,) in the likeness of his death, which was a lingering death, Rom. vi. 5. Sin in the saint, tho' not quite dead, yet is dying. If it were dead, it would be taken down from the cross, and buried out of his fight : but it hangs there as yery, working and struggling under its mortal wounds. Like, as when a tree has got such a stroke as reaches the heart of it, all. the leaves and branches thereof begin to fade and decay: fog. where the fan&tifying Spirit comes, and breaks the power of fing there is a gradual ceasing from it, and dying to it, in the whole man; fo that he no longer lives in the flesh to the lufts of men." He does not make sin his trade and business, it is not his great design to seek himself, and to fatisfy his corrupt inclinations : but he is for Immanuel's land; and is walking in the high-way to it, the

way which is called, The way of holiness :! Though the wind from hell, that was on his back before, blows now full in his face, makes his travelling uneasy, and often drives him off the high-way. (2.) This Spirit is a spirit of vivification to

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