how is the gracious help of the Spirit manifested? Thus: seeing the Christian bowed down by oppression and depression, His compassion is called forth, and He strengthens with His might in the inner man. Every Christian is a living witness to the truth of this, though he may not be conscious of the divine process. Why is it, my afflicted brother, my distressed sister, that you have not made shipwreck of your profession long ere this?

It is the eternal and immutable purpose of God, that all who are his in a peculiar manner, all whom he designs to bring unto blessedness in the everlasting enjoyment of himself, shall antecedently thereunto be made holy. This purpose of his God hath declared unto us, that we may take no wrong measures of our estate and condition, nor build hopes or expectations of future glory on sandy foundations that will fail us.

I am to show whether a person who has been a great sinner, has any ground to expect pardon and the comforts of the Holy Ghost. If he continues hardened, and is obstinately determined to live in the gratification of any criminal lust and passion; he has no reason to expect either pardon or the consolations of the Holy Ghost. But under a conviction of sin, if he applies to the Mediator, is willing to receive him, and submit to him in all his characters (which I apprehend is the case with this person), then we may readily answer this question in the affirmative.

The peace of God is not enough to a gracious heart except it may have the God of that peace. A carnal heart could be satisfied if he might but have outward peace, though it is not the pace of God; peace in the state, and his trading, would satisfy him. But mark how a godly heart goes beyond a carnal. All outward peace is not enough; I must have the peace of God. But suppose you have the peace of God. Will that not quiet you? No, I must have the God of peace; as the peace of God so the God of peace. That is, I must enjoy that God who gives me the peace; I must have the Cause as well as the effect.

it is not only said to be "enmity," but it is said to be "enmity against God." It has chosen a great enemy indeed. It is in various places proposed as our enemy, "Abstain from fleshly lusts, which war against the soul" (1Pe 2:11). Fleshly lusts are enemies to the soul (that is, to ourselves). Sometimes indwelling sin is proposed as an enemy to the Spirit that is in us: "The flesh lusteth [that is, fights] against the Spirit" (Gal 5:17). It fights against the Spirit, or the spiritual principle that is in us, to conquer it. It fights against our souls to destroy them. It has special aims and designs against our souls and against the principle of grace that is in us. But its proper formal object is God: