of their Acceptance in the doing of it Neither should they be discouraged from the faith of this Acceptance because of the Afflictions that do immediatly attend the doing of Gods Service which was Hezekiahs case in the time of the Invasion of Senacherib Neither should they be discouraged because of the groundless Censures that the Godly pass upon their way This was Mary's case who was Censured by the Disciples in pouring Oyntment upon Christ's Head We would give some Directions to the Godly Whereby they may win the more easily to the faith of this acceptance As 1st What they do they would do it from Faith seing what is not done from faith is Sin Rom. 14.23 They would do their Good Works from the Faith of a Command from the faith of acceptance and the Faith of Remuneration 2d Direction is They would do what they do from Love 1 Cor. 13. and 1. A 3d. Direction is They would do it from Self denyal in respect to God's Glory Abrahams offering up of Isaac was accepted of God because there was much of Self-denyal in it Gen. 22. A 4th Direction is That what they do they would owe it to the Strength of Christ's Spirit because then the Action does not flow from Corruption A 5th Direction is They would reflect upon the Spiritual Rewards that God bestows upon them to testifie the acceptance of their Service such as these 1st The giving them more meanes of Knowledge and encrease of Light as he did to Cornelius Acts 10.6 2ly Greater manifestations of his Love see John 4. and â—3 3ly A greater measure of assistance for doing Duty 1 Tim. 4.14 4ly He gives them fairer opportunities of doing God great Service and in keeping them from the Evil of Temptations Rev. 3.10 5ly In suiteing their Tryals to their strength see Mal. 3.17 And a 6th Reward is their prevailence with God in Prayer see Ezek. 14. where it said that Noah Job and Daniel had much power with God because of their Piety Verse 9 But ye are not in the flesh but in the Spirit If so be that the Spirit of God dwell in you c. HEre the Apostle makes an Application of his Doctrine He applyes an priviledge of Non-condemnation to the Roman's because Charitably he constructs them Renewed But lest they should lean too much to his Charitable Judgement of them he gives them an Mark to try themselves by because they can know themselves better then he can know them And the Mark he gives to evidence the change of their State is The Indwelling presence of the Spirit and lest they should slight this Mark or try by other false Marks he gives them a peremptory certification That if they want the Spirit of Christ they have nothing to do with him From whence we may see That Ministers should not only in the general speak of Gospel-Comforts but in particular make application of them by giving particular marks of these to whom they do belong But withal the Marks they give of Peoples particular Interest in Christ should be very sure and solid such as this was And likeways they should press People by peremptory Certifications to make enquiry whether they have these solid Marks or no left either they neglect to try themselves by these Marks or examine themselves by False marks The Doctrine is That the Indwelling Spirit is the sure mark of the Renovation of our state By the Indwelling of the Spirit is not meant the transient operations of the Spirit as are wrought in Temporary Believers Matth. 13. Heb. 6 Neither is meant the having of these Gifts that are given for the Churches Edification But by it is meant the Gracious and continuing presence of the Spirit produceing these Effects in Believers viz. Illumination Supplication Consolation and Sanctification The Indwelling Spirit produces Illumination By opening the understanding that they may know the Scriptures Luke 25.45 By taking away the Vail that is on the Mind in Reading of the Word He proves an Spirit of Illumination by discovering the Glory of God in the face of Christ Jesus by letting us see that all the perfections of the Divine Nature do manifest themselves clearly in the Mediators Work of Mediation 2 Cor. 4 6. He opens the Eyes of Men and lets them see that the way of Salvation holden out by the Gospel is the most wise and and effectual way of Salvation These that want this Spirit they look on the Gospel as Foolishness 1 Cor. 1.23 and 2.14 He proves a Spirit of Illumination to the Godly by making them love the Truth for the want of which those are destroyed that are spoken of 2 Thess 2. and 10. And this Illumination is attended with the Faith of Truth revealed Therefore Christ's says that every one that is Taught of the Father comes to him Joh. 6. 2ly This Spirit he is a Spirit of Prayer by making us Pray Fervently Submissively and Regularly Rom. 8.26 Believingly 8.15 In the Name of Christ Eph. 2.18 Penitently Zech. 12.10 for all Saints Eph. 6.18 Perseveringly Ibid. and singly out of a pure Heart Next The Indwelling Spirit is the Author of Sanctification First By exciteing Repentance Zech. 12.10 And this is done by manifesting many Evils in the Heart and the Moral Evil of sin 2ly He sanctifies by applying the Word Joh. 17.17 1 Pet. 1.23 By applying the Command to make the Conscience stand in awe by applying the promise to outbid Temptations by applying the Threatnings to restrain them from outbreaking in sin And lastly he proves a Spirit of Consolation by manifesting the great Happiness of Believers both in this Life and that which is to come It is by the Spirit we take up the Reality and Excellency of these Priviledges that are freely given us of God even in this World 1 Cor. 2.12 It is by the Spirits light we understand what is the Hope of our Calling Eph. 1.18 2ly He proves a Comforter because he helps the People of God to apply the Promise for which cause he is called the Spirit of Promise Eph. 1.13 3ly He Comforts as a Witness He Witnesses to our Adoption Rom. 8.15 16. He testifies to the Truth and grouth of our Graces Use 1st For instruction This lets us see why many of the Godly are not Assured of their renewed state It is because through grieving of the Spirit the presence of the indwelling spirit is not so clear to them Use 2d Of Consolation to the Godly that have this Indwelling Spirit They would from this conclude the Renovation of their state But lest they doubt of their Renovation when there is no ground of doubting They would consider First That they may have the Spirit of truth in them tho they may be ignorant of many great Truths as the Apostles were before Christ's Resurrection if they believe Love and Practise what they know 2ly They may have the Spirit of Prayer in them though they have not that withgate and liberty in Praying through a defect of
the Visible Church who because of their being strangers to the Operations of the Spirit in the Hearts of true Believers look upon Assurance as an unattainable thing As to the second Observation The way to win to this Assurance it is set down in the Text and it is by getting a two fold Testimony for our Sonship The one from the Spirit and the other from our Conscience The Spirit Testifies to our Sonship 1st By giving an External Revelation in the Scriptures that penitent Believers are the Sons of God John 1.12 2ly The Spirit concurrs with this Testimony by illuminating the Mind and Understanding and perswading it of the truth of this External Revelation 1 Cor. 2.12 3ly The Spirit concurrs to this Testimony by being an evidence of our Sonship by reason of his Gracious sanctifying presence in us Therefore the Scripture calls him the Earnest of our Inheritance Eph. 1 13 and Gods Seal on us Eph 4.30 4ly The Spirit testifies our Sonship by giving us this Internal Objective Revelation viz. That we are Sons and that we have these true Graces in us that are the true Marks of our Adopted state and albeit we cannot discern a true difference between a suggestion of the Spirit of God injecting this thought in us That we are â—onâ— differing I say from the Act of our Conscience concluding our Sonship from reflecting on the truth of our Graces yet there may be a difference between these Two the thought and persuasion injected by the Spirit being attended with a total expulsion of all Fears Whereas the Act of the Conscience may have some mixture of fears attending it And if we consider this Text which asserts the Spirit to be a Co-witness with Conscience testifieing Sonship it supposeth that the Spirit doth give this Internal Objective Revelation to the Mind as a distinct Testimony from that of the Conscience For to say that all that the Spirit works in this affair is to assist the Conscience concluding Sonship from the discerning of the true Marks of a renewed state To say this does not seem to be the whole of his Text for in that case the Spirit helps only the Conscience to be a Witness but he cannot properly be called a Testator himself yea also and another Testator besides the Conscience which the Text does here assert neither doeth tâ— is Assertion of the Spirits giving this Internal Objective Revelation anent the Son ship of the Saints take off Believers from the written word as a Rule of their Life and expose Believers to delusions by leading them to wait upon Internal Revelations differing from the Revelations made in Scripture And that 1st Because this Internal Revelation is agreeable to Scripture-Revelation because it is the Revelacion of Sonship to a particular Membeâ— of the Church who hath all the Scripture-marks of an Adopted state neither is this internal Revelation of Sonship to a particular Believer a new Revelation of a new Article of Faith not contained in the Scriptures added to the Creed of other Believers obliedging them to believe the same it is only the Revelation of a Truth consonant to the Scriptures made to a particular Believer to his comfort And if it be said the asserting of such an Revelation leaves men at great uncertainty because they may take Satans Suggestion for the Testimony of the Spirit It is Answered The Testimony of the Spirit is attended with the Testimony of Conscience concluding upon rational Grounds their Sonship he is said here to be a Co-witness with our Spirits 2ly Where it is it brings with it a disposition and promptitude for Prayer It is the Testimony of the Spirit of Adoption whereby we Cry Abba Father 3ly It disposes the Soul for Holiness it is the holy Spirit of Promise that gives this Testimony Eph. 1.13 There are these Three or Four Ways whereby we may win to this Spirits Testimony As. 1st By exact walking God gives it as a Reward to his Obedient Children 2ly By being of a Gospel-frame of Spirit he is the holy Spirit of Promise and we receive the Spirit as well in his comforting Testimony as in his Sanctifying Vertue by improving the Gospel We receive the Spirit by the hearing of Faith Gal. 3.2 That is by the acceptance and improving of the Object of Faith Viz. the Promise of the Gospel A 3d. Way we receive the Spirit is to be devout much given to Prayer the Spirit of Adoption prompting us to pray is attended with this Testimony as we see by thir two Verses joined together A 4th Way to win at it is Labour for the constant witnessing of our own Conscience testifying to our Son ship and this is win at by studying singleness and sincerity 2 Cor. 1.12 See Jobâ— Experience 2ly We would labour for the grouth of Grace for when Grace is growen it is better seen than when it is in a mean measure 3ly We would labour to have all the Graces of the Spirit for our shortcoming in some makes us jealous we want all 4ly When God calls us to self-denying Acts of Obedience we would readily answer Gods Call For if God take self-denying Acts of Obedience for Evidences of the Truth of Grace a mans own Conscience may safely take them for a sure Evidence of the same for God says Gen. 22. That by Abrahams offering up of Isaac he knew that he feared God Verse 17. And if Children then Heirs Heirs of God and Joint-Heirs with Christ if so be that we suffer with him that we may be also glorifyed together HERE the Apostle infers a certainty of the Children of Gods possessing the Inheritance If Children then Hears and he commends that Inheritance from these two Grounds As 1st It is an Inheritance suitable to the Giver they are Heirs of God 2d Ground is it is the same Inheritance possest by the Lord Christ they are Co-heirs with him The Apostle here also prevents an Objection that might be made against this Doctrine which might be taken from the suffering Lot of the Saints and he turns the Objection to a Confirmation of this Truth See 1 Pet. 1.14 If so be that we suffer with him that we may be also glorifyed together Observe 1st From the Text that God's Children shall certainly possess the Inheritance The 1st Ground of this Objective Certainty is the Oath and Promise of the Covenant See Heb. 6. 2d Ground is the two Priviledges of the Saints whereby they have Right to this Inheritance And these are 1st Justification Tit. 3.6 2ly Adoption See the Text. 3d. Ground are the Seals whereby God confirms the Promise of this Inheritance to his People 1st Seal is the internal Seal of the Spirit Eph. 1.13 2d Seal is the external Seal of the Sacrament of the Supper which is a Seal of the Communion of his Body and Blood the Bread which we break is the Communion of his Body and the Cup which we drink is the Communion of his Blood 2 Cor. 10. And we know
your Interest in this priviledge by your being Married to Christ that is by forsaking your own personal Righteousness which is by the Law and betaking your selves to Christ's Rom. 7.4 3ly Try your Interest by your Union with Christ If you would know that Union with Christ ye must try it by this whether ye be new Creatures or no 2 Cor. 5.17 4ly ye must try it by the mark in the Text which is that such as are in Christ They walk not after the flesh that is they have not an walk that evidences the dominion of Lust over them Pride Covetousness Malice and Self-love do not Influence their Conversation And 2ly They do not regulate their Life by the Laws of Corruption which are directly opposite to the Laws of God whereof some of them may be repeated As 1st The Natural Man thinks it fit to depend upon himself and not upon God and to please himself and not God 2ly The Natural Man denys the Being of God and mistakes the perfection of God and his walk evidences his Atheism Psal 14.1 and his denyal of God's perfection Psal 36.1 3ly It is a Principle of the Natural Man that he Exerciseth himself in Superstitious Worship In being formal in appointed Worship as meritorious with God see Luke 18. about the Pharisee 4ly It is his principle that we may warrantably use unlawful means to obtain our end That false policy is better then tenderness of Conscience 5ly It is a Principle of his that Folk should rather Sin then suffer Affliction 6ly It is a Principle of the Carnal Man that we should not love our Neighbour with a pure and single Love but with a Selfish Love not designing singly his good but aiming still at our own Advantage in what kindness we do to him 7ly It s the walker after the flesh his Principle that we should not live in Subjection to Superiours from Conscience but because of fear of force and because of Expectation of Advantage 8ly It 's his Principle that his Felicity stands in sensual good 9ly He is not content with what satisfies Nature but with what satisfies Lust and Lust being unsatiaable he cannot but always be discontented Now this Walk after the Flesh does not only import a Walk that evidences reigning Lusts in the Heart and a Walk that is the practical improvement of those pernicious Principles formerly mentioned and such like but it is a Walk tending to corrupt Ends a Walk wherein a Mans Imaginations Desires and Purposes are all levelled at the gratifying of some one predominant Lust or other And 5ly we would try our interest in this priviledge by our walking after the Spirit Which is a walk first which stands in obedience to the motions of the Spirit Rom. 8 13. Gal. 5.18 2ly It stands in giving God spiritual Worship Phiâ—ip 3.3 and Jo. 4 24. 3ly It stands in having a Walk flowing from Spiritual Principles viz. Faith 2 Cor. 5.7 Love Eph. 5.2 4ly It stands in eying an spiritual Rule in our Walk viz. The Law in its spiritual meaning in having a spiritual frame in conforming our selves to that Law that we may do what we do in the strength of Christ's Spirit And 5ly It stands in designing spiritual Ends viz. The Glory of God the Edification of our Neighbour and our own Salvation From the Restriction of this priviledge to such as Walk after the Spirit We may infer an Use of Reproof to many who walk after the flesh and yet will apply this priviledge to themselves The causes of their security may be 1st They lean to their Superstitious Services Mica 6 7. Isa 1 11. And to their External Acts of Worship Isai 58 3. Jer. 7 10. 2ly They Lean to their present impunity Psal 50 21. And 3ly They lean to their own Gifts Matth. 7.22 Observe that the Apostle divides all the Members of the Visible Church in these Two sorts of Men viz. Who walk after the Flesh and Who walk after the Spirit Importing to us that all those that Walk not after the Spirit they certainly walk after the Flesh From this one may infer That all Moralists and Civilians Whatever pretences they have for Innocency in Walking since they are unacquainted with a walking after the Spirit they are certainly to be reckoned as Walkers after the Flesh Observe next from the words That when the Apostle would give a discovery to persons of their spiritual state and of their Interest in the priviledge of Non-condemnation he brings this Discovery not from a particular Act of their Walk whether good or bad but from the Tract of their Walk for a Godly Man may be overcome with an Temptation at a time and do an evil Act which may be called an Act of the Flesh and an godless Man may do an Act materially good but a Godly Man cannot Walk after the Flesh neither can a godless man walk after the Spirit Verse 2. For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of Sin and Death SOme take the meaning of those words to be That the Gospel doth free the Apostle Paul from the Law and Covenant of Works and its Threatning And therefore since the Gospel frees him from the Laws Threatning It cannnot but secure all that are in Christ from Condemnation seing he has no priviledge by the Gospel but what all that are in Christ actually have for the Gospel confers priviledges of this sort and nature equally on all Believers And if the words be taken in this sense they are a proof of the first part of the first verse to this purpose as if the Apostle had said Ye may be very sure that there is no Condemnation to them that are in Christ Because I who am a Believer by the promulgate Gospel am delivered from the Threatning of the Covenant of Works And so these that ascribe this sense to the words they say that by the Law of the Spirit of life in Christ Jesus is meaned the Gospel called the Law of Faith 3d. Rom. And it gets that Name because as a Law hath Authority in it to oblidge to Obedience so the Gospel has the stampt of Divine Authority on it obliging to Obedience Likeways It is called a Law of the spirit of life because the Gospel and not the Law which is as to this a Dead Letter is the Ministration of the Spirit see Gal. 3.5.2 Cor. 3.8 and we are receivers of the spirit by the hearing of Faith Gal 3.2 and it is said the Gospel is the Law in Christ Jesus because Christ Jesus is the principal Subject about which it Treats Or these words in Christ Jesus may be added not to denote that the principal Subject of the Gospel is Christ Jesus but to denote that the Spirit of Life which is conveyed by the Gospel is to be had from Christ Jesus 2ly Those that ascribe this sence to the words they say that by the Law of sin and death is meant the
Scandalous Sinning for a Act of a life after the flesh draws with it the fear of Everlasting Death 2ly They would beware of Impenitency for their old sins before Conversion Pâ— was an man that Exercised Repentance continually for his old Persecution and therefore we do not much read that he was troubled with the Spirit of Bondage after 3ly Beware of Relapses in Predominants for these always break the peace of Conscience 4ly Beware of indifferency as to grouth and of contentment with your present Attainements in Religion For it is only such who make progress in the way of God that enjoys most of the Comforts of the Gospel and are freest of Tormenting Fears these that walk in the fear of God walk also in the Comforts of the Holy Ghost Acts 9.31 5ly Beware of these Sins mentioned Eph. 4.30 which greives the Spirit of God and makes him forbear to discover to the Godly that they belong to God as his peculiar Treasure and where that discovery is wanting the Heart cannot but be subject to Tormenting Fears Observe 4ly That the native effect of the presence of the Spirit of Adoption in a Believer is Spiritual freedom it is here opposed to the Spirit of Bondage this spiritual liberty appears from the Christians freedom from these Fears that are awakned in him through the Accusations of his Conscience for Guilt 2ly In his freedom from the Fears of Death 3ly In his freedom from the Fears of severe Judgements 4ly In his freedom from the fear of Gods Wrath and frightful Dispensations 2ly As the Spirit of Freedom lyes in a being quite of these Tormenting Fears so it lyes in a ready and dareing Application of Gods Promises suiteable to our Exigence when we reckon it no presumption to apply promises as we need them 3ly It lyes in a Liberty for supplication when we have no Jealousy of God that he will take advantage of us in our low condition but when we can with great freedom of spirit open our own Heart befor him as an Affectionate Father In a word Faith hath its fullest freedom in Prayer where the spirit of freedom is therein is Believing the acceptance of our Prayers the prevalency of our Prayers and the fullest accomplishment of the promises that are in our view 4ly The Spirit of Liberty lyes in this that with great facility we get our duty done by the presence of this Spirit Mastering our Corruptions and repelling the Devills Temptations that may obstruct us in our Duty We walk at liberty in keeping Gods Precepts 5ly The Spirit of Liberty where it is it keeps us from the crushing weight of Crosses because it lets us see that all our Crosses are totally free of the Curse of the Law and so the Man has Internal Freedom of Spirit and rest in his Soul under outward Trouble And this holds out the greatness of the benefite of the Spirit of Adoption Observe 5ly That Familiarity in Prayer is the special effect of the Spirit of Adoption This Familiarity in Prayer appears in an free and fearless Confession of our Guilt and Heart-Plagues before God 2ly In a humble and submissive Representation of the difficulties of our case to him 3ly In the reasoning with him for supply strength and delivery upon the account of his promises as Nehemiah did Neh. 1. 4ly In peremptor Desires after spiritual Good when with Jacob we will not let him goe untill he Bless us Motives to this Familiarity are 1st Gods Fatherly Relation to us 2ly His sitting upon a Throne of Grace and not upon a Throne of Justice he follows a method of Grace and not of strict Justice in his dispensations towards his People 3d. Motive is Christs Sympathy is the spring of his Intercession for his People A 4th is The example of the Saints using this Familiarity with God is proposed in the Scripture for our Imitation The means to win to this Familiarity Are 1st We should study singleness and sincerity Heb. 10.22 2ly We should beware of these Sins we have repented of Vowed against and have born Chastisements from the hand of God for them 3ly We would beware of Formality and study Seriousness and Forvour in our Devotions Verse 16. The Spirit it self bears witness with our Spirit that we are the Chilren of God HEre the Apostle proves That the Sons of God may be Familiar with him because they may be assured of their Sonship Likeas here he proves that the Children of God must live by a second Argument He proves their Sonship because it is witnessed by the Testimony of Gods Spirit and by the Testimony of their own Conscience Observe 1st That Gods People may be assured of Sonship Observe 2ly That the manner of attaining it is by the Testimony of the Spirit and by the Testimony of Conscience For the First Observation I clear the attainableness of assurance by these Four Grounds 1st God Commands to endeavour to attain it 2 Pet 1.11 12. 2ly The Saints have attained it before Rom. 8. Last Ye see the experience of David frequently in the Psalms 3ly He hath laid down positive marks in th Scripture evidenceing the state of Sonship many of these are set down in the 1 Epist John and it cannot be conceived that the Spirit of God should lay down these Marks but for this end that the People of God by discerning them in themselves may attain to Assurance thereby 4th Ground is the necessity and usefulness of Assurance to Gods People Without Assurance they cannot win to the Love of God which is a necessary Principle for Gospel-Obedience without it we cannot râ—joice in Tribulation which is their necessary Duty and approveable temper Rom. 5.3 Without it they cannot rejoice in God as their Covenanted Portion ibid 10. Without this we cannot be cheerful in Obedidience We cannot rejoice and work Righteousness As also without Assurance they cannot rejoice in the hope of the Glory of God Likeas it should be considered That Gods promises into his People are made for that end that they may be applyed and without this Assurance Believers can have no freedom to apply these Promses The Apostasie of Temporary Believers speaks nothing against this Assurance Because true Believers have Attainments that Temporary Believers are wholly Strangers to Heb. 6.9 And albeit the Holy Ghost does dispense Threatnings in the word against Apostates Gods method in that militates nothing against Assurance And that first because these Threatnings are given out indefinitly against the whole Members of the Visible Church amongst whom there are many Hypocrites And 2ly Because the Holy Ghost makes use of these Threatnings to beget in the Heart of true Believers a Cautelous Fear and abstaining from Sins against Light which sins in their own nature have a Tendency to Apostasie Use of this serves To reprove the Error of the Roman Church which maintains that true Believers can attain to no more then a conjectural Opinion anent their sonship 2ly It reproves the Carnal Professors of
the Reality of the Grace of God in them and if they believe not this they will not be careful to please God A 4th Use is An Use of Tryal to try if we bâ— the worse of Afflictions or not The first is If yâ— rue in your Religion Mal. 3 14. 2ly When 〈◊〉 reckon Gods former favours Snares and Entanglâ—ments Jos 7 7. 3ly When your Afflictions driâ— you to unlawful means for your relief 1 Sam. 27 â— And when you use lawful means without dependanâ— on God 2 Chor 16 12. 4ly When you continâ— in old Sinns 2 Cho 28 22. â—ly When your repyninâ— against providence weakens your Love to God anâ— Faith in his promises and makes you under valuâ— the present Mercies of your Lot as the Children oâ— Israel did in the Wilderness 6ly When people stiâ— and refuse the Comforts of the word under their Aâ—fliction Exod 6 9. 7ly When they weary of theâ— Life with Rachael Gen 30 1. When it is said that all things work for good it may be taken more generally as taking in Prâ—sperity alse well as Adversity for prosperity mâ— through Gods Blessing tend to the good of Believer for it may be the occasion of their Charity Humâ—lity Sobriety and Thankfulness Use of Reproof to these that censure providence which Censure of providence arises from Atheism 〈◊〉 denying of providence 2ly It arises from unbeliâ— questioning of Gods Love in the manageing of providence to our advantage 3ly From Sensuality the enclines us to misconstruct all providences that do nâ— gratify the same 4ly From too hasty passing sentence upon providence before these signal periods of 〈◊〉 come that may manifest its meaning 5ly Thâ— Censure of providence arises from the ignorance 〈◊〉 the ills of our heart and how closly these Ills stick 〈◊〉 us so much we have need of sharp Crosses to make a separation betwixt us and them 6ly The Censure of it arises from narrow views of it that every stroak of Providence has various effects upon various Persons in various Parts of the visible Church 7ly It arises from not considering that God may send a lesser Cross to prevent a greater see Jer. 24.5 Now for the certainty of this Consolation the Apostle says they know the Truth of it And that 1st By Scripture Jer. 24.5 Psal 34.20 2ly By Experience and this hath these Two Things in it 1st That we should observe the Experiences of our Advantage by the Cross And 2ly We should be assured of the Certainty of the Thing upon the Observation of that Experience This tells us that there is no Persons of the World more inexcusable for despondency of Spirit than those that are observers of former Experiences The use of Exhortation is that they would remember how oft the Cross has born down their Pride restrained their Predominants and been the occasion of sending them often to Prayer This is necessary to make this Observation of Experiences because if it were made and well improven the the Crosses that we turn now as Arguments for our Unbelief would prove Confirmations for our Faith He describes the Persons to whom the Consolation belongs from their Love to God And this he does 1st Because Love is best tryed by the Cross as to its sincerity and constancy it is sincere Love to God for himself and for his Spiritual Benefits 2ly As to its constancy it is a constant Love that enclines a Soul to take part with God under Crosses 2ly He describes thir Persons from Loâ— to God because Love defends them from the snaâ— of the Cross it keeps us from useing unlawful Meâ— for our relief it keeps us from being discontent witâ— our Lot as being content with God as our Porticeâ— it keeps us from being misconstructers of Gods Providence towards us 2ly He describes thir Peâ—sons to whom the Consolation belongs to be Love of God because Love furthers the Accomplishmeâ— of these things that are designed by God such 〈◊〉 nearer Communion with God hatred at sin an mourning for it Use of Instruction here we may see upon wâ— we may father the missing of the Spiritual Benefiâ— of the Cross viz. upon the want of Love to Goâ— Use 2d of Tryal to try whether we have Lover God or not try your reality of Love by your dâ—light in God and the tenderness of your Obedienâ— John 14.28 Use 3d. of Exhortation to Laboâ— for Love and for that effect believe Gods Love 〈◊〉 you 2ly Consider the Mercies of your Lot Anâ— 3ly Repell these misrepresentations of God thâ— Satan makes of him as tho he were cruel becauâ— he were crossing us Verse 28. To them who are the Called according to his Purpose HEre a 2d description of these persons to whoâ— all providences are profitable and it is froâ— their Effectual Calling The phrase here used aboâ— this Calling imports these Four 1st The specialiâ— of this Mercy 2ly That it flows from meer Grace for where it is said to be a Calling according to purpose that is a note to distinguish it from a Call that is according to Works 2 Tim. 1 9. 3ly It imports the effectualness of the Call for Gods purpose is a standing purpose Rom. 9 11 And 4ly It imports the perseveringness of this Call because it is an unalterable purpose For the 1st That it is an Special Call appears because it is not the external Call alone for it is limited and restricted by this that it is a calling according to purpose Now all the externally called are not thus internally called for many of the externally called ones are not converted see Deut. 29.5 But all the internally called ones are converted John 6.45 Besides this is not the simple external call for it seems to be a call peculiar to the Elect. It being a call squared by purpose which is meaned of the purpose of Election and since there is a call peculiar to the Elect as appears by that 2 Pet. 1.10 Where the assureance of our Calling and the assurance of our Election goes together it would seem that that calling peculiar to the Elect were meaned and therefore it cannot be meaned of the external Call for it is extended to more than the Elect by Christs Words Many are Called but few are chosen If it be said that all the externally called are internally called because the externally called are said to resist the Holy Ghost Answ Such may be said to resist the Holy Ghost as Stephens hearers did Acts 7. Who resist his external call and who resist his common operations If it be said that the internal call is always attending on the external call because the Spirits Efficacy is joined with the Dâ—pensation of the Word in that Promise made toâ— Church Isa 59. last It is Answered that Proâ— does not say that every dispensation of the Woâ— has the Spirits attendance on it it says indeed thâ— the Spirits Presence never wholly leaves the Visiâ— Church Neither will this Opinion Viz. That 〈◊〉 external call may be
At Edinburgh The first of December One Thousand Six Hundred and Ninety Six Years THE Lords of His Majesties Privy Council do hereby allow and grant Liberty to George Mosman Book-Seller in Edinburgh To Print and Vend a Book Entituled A Cordial for Christians Travelling Heaven-ward Being the substance of some Sermons upon the Eight Chapter of Pauls Epistle to the Romans Preached in the City of Edinburgh by a Minister of the Gospel there And Discharges any other Persons to Print Re-print Vend or Import the said Book for the space of Thirteen Years after the Day and Date hereof without Licence first had and obtained from the said George Mosman for that effect under the pain of Confiscation of the saids Books so Printed Re-printed Imported or Vended to the use of the said George Mosman besides what farther punishment the Lords of Privy Council shall please to inflict upon the Controveeners Extracted by Me GILB ELIOT Cls. Sti. Cons A CORDIAL FOR Christians Traveling HEAVEN-WARD Being the Substance of some Sermons upon the Eight Chapter of Paul's Epistle to the Romans Preached in the City of Edinburgh by a Minister of the Gospel there EDINBVRGH Printed by George Mosman and to be sold at his Shop in the Parliament-Closs Anno Dom. 1696. Reader THou may think strange That the following Sheets appear in Print without the usual solemnity of a Dedication and Preface But the worthy Author's Self-denial and Modesty would not allow it They need no Commendation had the Author given way to the prefixing of his Name that would have sufficiently commended them All I shall say It 's a Great Subject and thou will find it both Judiciously and succinctly handled to thy Edification and Comfort if Read with desire after the Consolations in the Gospel If thou profite by them It will not only Excuse me at the Authors Hand for Printing them against his Inclination But I hope prevaill with him to give Thee a farther taste of his Labours Geo. Mosman BOOKS To be sold by George Mosman at his Shop in the Parliament Closs ANnotations upon the Holy Bible by Mr. Matthew Poole 2 Vols Fol An Essay concerning Humane Understanding by John Lock Gent. Fol. The Lives of the Popes from the time of our Saviour to the Reign of Sextus IV Written Originally in Latine by B. Platina and Englished by Sir Paul Rycaâ— Fol. The History of Scotland written in Latine by George Buchanan faithfully rendered into English Fol. A great Dictionary in three parts I. The English before the Lat. II. The Latine before the English III. The proper Names of persons c. Fol. by Thomas Holyoke The Decisions of the Lords of Council and Session by the Viscount Staâ—r Patt 2. Several Discourses upon several Subjects by Mr. Clarkson D. D. Fol. A Body of Practical Divinity consisting of above 176 Sermons Upon The lesser Catechism Fol. by Thomas Watson The Laws and Acts of Parliament made by K. James the 1st and His Royal Successors Fol. The Roman History Written by Titus Livius with the Supplements of John Frenchemius and John Dusatins faithfully done into English Fol. The Commentaries of C. Julius Caesar of his Wars in Gallia c. by Clement Edmonds Fol. The Polyglot Bible with Castalios Lexicon in 7 Vol. Fol. Thesaurus Geographicus a new Body of Geography or a compleat description of Europe Fol. Pools Synopsis Criticorum c. 5. Vol Fol. Mantons 4th Vol of Sermons upon several subjects Fol. A survey of the Bible or an Analytical accompt of the Holy Scriptures by Samuel Clerk 4to Institutiones Theologiae Elencticae per Franc. Turrettinum 3 Vol. 4to Disputationes de satisfactione Christi 4to Disputationes de necessaria secessione nostra ab Ecclesia Romana Accessit decas disputationum Miscellanearum 4to Philosophia vetus nova ad usum scholae accommodata 4to 2. Vol. Idem in 2. Vol. 12. Ioannis Mackâ— con pendium Theologiae christianae didactico-Elâ—nctiâ—um 4to An Exposition with practical Observations upon the Book of â—ob by â—oseph Caryâ— 4to 〈◊〉 Vols The compleat Works of Mr. Isaac Ambrose sâ— Aâ— Exposition with practical Observations upon the Book of Ecclesâ—tes by Mr. Alex. Nâ—tus Minister of the Gospel at â—win 4to Flermanâ— Wiâ—â—isculâ— saâ—m 4to A Discourse concerning the Holy spirit wherein an account is given of this Nante Nature Personality Dispensation Opeâ—tions and Effects by John Oâ—n D. D fol. Joshua Redâ—vivâ—s Or Mr. Rutherford's Letters 8vo The fulfilling of the Scriptures 3d Edition Corrected and Enlarged 8vo Naphtali or the Wrestlings of the Church of Scotland for the Kingdom of Christ 12mo The History of the Church of Ethiopia by Michael Geddes D. D. 8vo An Exposition of the Assemblies shorter Catechism by Thomas Vincent 12mo Printed at Lonaon 1696. An Allarme to unconverted Sinners by Joseph Allen 8vo Printed at London 1688. The sound Believer A Treatise of Evangelical Conversion by Tho. Shepherd 12mo A brief Concordance to the Holy Bible of the most usual and useful Places which one may have occasion to seek for in a new Method by Samuel Câ—erk 1mo The Worthy Communicant Or A Treatise shewing the due order of receiving the Sacrament of the Lords Supper by Jeremiah Dyke 12mo An Account of Denmark as it was in the Year 1692. â—8vo The Decisions of the Lords of Council and Session from July 1621 to July 1642 by Sir Alexander Gibson of Durie Fol. SERMONS Upon ROMANS Chap. VIII Vers 1. There is therefore now no Condemnation to them that are in Christ Jesus who walk not after the Flesh but after the Spirit HERE the Apostle infers from the Doctrine of Justification delivered in 3d. 4th and 5th Chapters For the 6th and 7th come in by way of Digression to answer the Objections against the Doctrine of Justification for the further clearing of it That there is no Condemnation to them that are in Christ Jesus And because many may pretend to be unite to Christ that are not really so therefore such as are unite to him are described by their Walk which is not after the Flesh but after the Spirit This being a comfortable Conclusion from the Premisses in the preceeding part of this Epistle Viz. ' That there is no condemnation to the Believer that ' is in Christ We shall clear First what the Words import And 2ly Hold out some Scriptural Grounds that may and will clear the certainty of this Truth As to the First When the Apostle says there is no Condemnation his meaning is 1st That the Law does not condemn the Believer 2ly That the Believers Conscience cannot warrantably condemn him And 3ly By these Words he assures us that the Judge will never condemn Believers in Christ For the 2d Thing The certain Grounds of the Believers Freedom from condemnation are these 1st Ground is the Covenant of God made with Abraham and his Spiritual Seed to which God interposed his Oath to be their God Now these to whom he is a God he must
his Doctrine but the main End was to satisfie for our sins And though Christ be God-man yet it is not incongruous to say that he satisfyed his Fathers Justice for the contempt of his Father's Authority by the violation of that Law so expresly enacted by the Father because he did reveal himself to the Rational World by that Constitution Neither is the freedom of pardoning-Grace inconsistent with this satisfaction of Christ because though Christ bought our Pardon we did not buy it our selves and our Pardon may well be called free though it be given us for Christ's sake because the Father of Grace provided Christ for us 2ly Of Grace he accepted of Christ's suffering in our stead he might have required personal satisfaction from our selves And 3ly Of Grace he gives â— Faith through which we have interest in the satisfaction Neither can it be said that Christ's sufferings are not satisfactory to Justice because they were not Eternal For 1st The Dignity of his Person contributed to the value of his sufferings and thereforâ— it is said God by his own Blood purchased his Flock Acts 20.28 2ly He bore the extremity of suffering sinlesly and overcame them by his own Spirit in raising himself from the dead He ascribes the raising up of the Temple of his Body to himself Joâ— 2.19 Now the damned in Hell can neither suffeâ— sinlesly nor yet relieve themselves from their Sufferings which makes their Sufferings to be Eternal 2ly It tells us the Godly may well bear wiâ— Chastisements for sin seing Christ hath born the Legal Punishment 3ly This may encourage us to make use of Christ as a Savior seing he can give 〈◊〉 such a Salvation as is consistent with the Justice 〈◊〉 God he having born the punishment due to siâ— 4ly This may give us an account of the Righteousness of that Providence whereby an most innocent Person was exposed to the greatest Extremitie of Misery The Answer is tho he was personally Innocent yet he was Legally Guilty for he willingly undertook to be our Soverty And this mâ— tell us that the most dark and strange Providences would appear highly Rational if God's Designs were knowen in them The particulars wherein Christ's suffering did consist Are 1st In that he was subject to the sinless Infirmities of our Nature 2ly In his Subjection to the Moral and Ceremonial Law Gal. 4.4 3ly In his Temptations frae Satan 4ly In his Persecutions from the World 5ly In his Poverty 6ly In his Reproach Shame and Contempt he suffered from the World 7ly In his severe pains he had on the Cross in all the parts of his Body and without the least Alleviation of inward Joy which many of the Martyrs had 8ly It consisted in Natural Death Like as he had Trouble in his Soul as appears in his Prayers by strong Crying and Tears and by his Bloody sweat in the Garden and by his Outcry on the Cross when he said Why hast thou forsaken me And this suffering in his Soul consisted in his fear of being swallowed up of Wrath see Heb 5.7 8. which Fear was sinless because he having frail Nature and having a quick apprehension of Divine Wrath and its unsupportableness to that Nature without supernatural support and he at this time not reflecting on the promise of supernatural support he could not but fear the being overcome thereby If it be said it was a sin to him not to reflect on that promised Support I Answer It was no sin because his Mind being Finite and being fixed in the apprehension of that terrible Object of Divine Wrath it could be in no Natural Capacity at that same moment of time to reflect on the promises of Support the which he did quickly after when the Mind was in its Natural Capacity to do it 2ly His Soul-trouble consisted in the want of the sensible Enjoyment of his Fathers Love whereof he complainâ— on the Cross 3ly His Soul-Trouble consisted in that great Grief which put him in an Agony and made him Sorrowful even to Death And this was for feeling the Wrath of an Angry God against sin From this First We may see the greatness of the moral ill of Sin that brought on such sharp and sore Sufferings upon Christ 2ly We may see the firmness of the Commination of the Law for iâ— the Threatning was exactly accomplished on the the Elects Soverty It will be exactly accomplished on the Sinners themselves that have no interest in the sovertys satisfaction 3ly In Christ's severe Sufferings ye may read the greatness of his Love 4ly Since his Sufferings were so extream It commends his Carriage as an imitable pattern under an suffering lot see him Exercising Faith Love to God and his People Sympathy with God's People as he had with the Disciples when he found them sleeping Zeal Patience Self-denyal and the like c. We may here observe that the Text refers the inflicting of this Punishment to the Father he thaâ— sent his own Son Condemned that is punished siâ— in the flesh of his own Son This is clear because that this punishment was inflicted for manifestatioâ— of the Father's Justice Rom. 3 2â— Because he was offered to God the Father as an sacrifice Eph. 5.2 His suffering was the accomplishment of the Father'â— purpose and brought about by the Fathers provividence Acts 4.28 This Cup was holden to his Head by his Father Jo. 18.11 He dyed in Obedience to his Fathers command Jo. 10.18 This speaks the Fathers regarding the Credite of his own Law who tho he intended to save his Elect yet would not do it without keeping up the Honour of his Law and the Glory of his Justice 2ly It holds out the greatness of his Love to the believing World and gives them an ground of Assurance that there is no promise in the Covenant of Grace but he will perform it for their good He that punished his own Son to make way for their good will certainly for his cause give them all that good which he hath purchased Rom. 8.32 Verse 4. That the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit THis is the Effect of the wise Method that God did take for the Justification of the sinner in a way consistent with the Law And in speaking to these Words as they are connected with the former verse we will speak to these 3. Things 1st Clear what this Righteousness of the Law is and that it is a Righteousness 2ly That Christ hath acted and done it And 3ly That it is surely ours and that it is fulfilled in us As for the first The Righteousness of the Law to clear what it is and that it is you must know that it hath two parts its preceptive part and it 's Comminatory part now both these are Righteous 1st The preceptive part it is Righteous if ye consider either the Authority enjoining or the Matter enjoined The Authority is just If ye consider ouâ—
their Corruption By the things of the flesh are meant either such outward Enjoyments as are gratifying to our Corrupt Lusts or such sinful methods as Corrupt Men ordinarly chuse to attain these Enjoyments by or both By â—ding the things of the flesh is meant Corrupt Men their high esteem of strong desires after and solicitous care about these Enjoyments of the World that gratify unrenewed Lust That Unrenewed Men thus mind the things of the flesh appears Because to enjoy the Objects of their Lusts they will not stand to commit the greatest of crimes Jeroboam would not stand to commit Idolatry to gratify his Ambition Judas would not stick to betray his Master to gratify his Covetousness 2ly Unrenewed Men will expose themselves to much to ill of Spirit and Labour of Body to obtain these Enjoyments 3ly They expose themselves to many Bodily dangers to enjoy them 4ly They have great fears of loseng them they have a great confidence and rejoiceing in the enjoyment of them Luke 12. The Rich Man bad his Soul take rest and be Merry 5ly Unrenewed Folks have an exceeding greif when they want these Enjoyments The Causes why Unrenewed Fold mind the things of the Flesh are first Ignorance of and Infidelity about an other Life A second cause is a wrong Set of heart whereby they love to have their satisfaction placed in outward things more than in God A Third is the Devil hurries Corrupt Men to follow sinful courses who by that can get no leisure to reflect on the Vanity of these Enjoyments The Evils of their thus minding the things of the flesh Are 1st This practice ordinarly hardens People and gathers strength to Corruption and makes customary sin hard to be overcome Jer. 13.23 2ly This course is very scandalous and offensive to others 3ly It exposes Men to great smarting of Conscience for it 4ly It exposes them to many snares and destuction 1 Tim. 6.9 10. 5ly It exposes them to great Torment through disapointment of their expectations The Use of this serves First for Tryal Those that mind the things of the flesh are in a state of Nature 2ly It bids us pity those those that are in an unrenewed state For they have a pityful Employment minding always the things of the Flesh 3ly It exhorts such as are unrenewed to seek the Renovation of their Nature by Prayer to God for it and the use of the means of Grace see Peter's Exhortation to to Simon Magus Acts 8.22 and Ezek. 36.37 The last part of the verse is contained in these words Those that are after the Spirit mind the things of the Spirit Now First By those that are after the Spirit are meaned Such who have an renewed Nature whose Conversation flows from Faith and Love who are led by the Spirits motions whose Conversations are regulated by the Law in its spiritual meaning whose Conversation hath an tendency to promote spiritual Ends viz. The Glory of God and the pleasing of him their own Salvation the preserving Peace of Conscience the attaining of Communion with God in the World and the Edification of theâ— Neighbour By the things of the Spirit are meant these Duties the New Man exerciseth himself in with Delight and these Comforts that please the new Nature and its Felicity By the minding of the things of the Spirit is meant thâ— Christians esteem of and concernment about thâ— enjoyment of spiritual Good We may observe here the Renewed Man mind the things of the Spirit that is he minds the Dutiâ— that are pleasant and profitable to the New Naturâ— As 1st The duties of the Moral Law Paul tells 〈◊〉 in the 7 Rom. That he delights in the Law of Goâ— after the inward Man 2ly He minds the Exerciâ— of Faith he sits down under Christ's shadow witâ— great delight Câ—râ— 2.3 3ly He is much taken 〈◊〉 about the guiding of his Conscience 1st That 〈◊〉 Conscience may witness for his Integrity 2 Cor. â— 12. 2ly That his Conscience may testify his Tendeâ—ness 1 Cor. 4.2 3ly That it may testify his 〈◊〉 offensive walking Acts 24.16 4ly That his Coâ—science may testify for him that he hath an Intenâ— in Christ's Blood Heb. 10.22 4ly The reneâ—ed man minds Duty if you consider that he is careful to mix the Exercise of Grace with the Exercise of Gifts 1 Tim. 1 14. 5ly He is careful to Exercise the various Graces of the Spirit as providence calls him to it 2 Pet. 1.5 Next as to the Comforts of the New Nature he is an Man that hath a panting desire after fellowship with God Psal 63.8 and that either in Ordinances Psal 27.4 or in Providences Psal 34.7.8 In the last place the renewed man is taken up about his Felicity As 1st To make his Title sure to it Phi. 3.9.10 2ly That he may hastily enjoy it Phil. 3.14 3ly That he may keep entire friendship with God who is the giver of it 2 Cor. 5.8 4ly That he may taste something of it before he enjoy it fully Philip. 3. penulâ— And 5ly He commits the keeping of it to God till he come to the Actual Enjoyment of it 2 Tim. 1.12 From this we make an Use of Tryal of our renewed state And 2ly We would be exhorted if we would be in capacity to mind the things of the Spirit to study more Heart-renovation by labouring to entertain the impressions of the word without prejudice Rom. 6.17 Verse 6 For to be carnally minded is Death But to be spiritually minded is Life and Peace HEre the Apostle proves That those that walk after the flesh are lyable to Condemnation Because to be Carnally minded tends to Death and the truth is that these Objects which gratify Lust or rather those sinful courses that corrupt Nature takes for to attain the Enjoyment of these gratifying objects certainly tends to Death many times the wickedness of men brings them to an untimeous Natural Death and always Mens acting of Wickedness encreaseth Spiritual Death which stands in the Alâ—e nation of the Heart of Man from conversing with God whether to converse with him by Prayer in the use of publick Ordinances or in conscientious Reflections upon and improvement of the course of Divine Prvoidence Now since Sin encreases our Alienation from God it cannot but encrease our Spiritual Death for the Life of the Soul lyes in Communion and fellowship with God 2ly The Carnal Acts of the carnal mind encrease Spiritual Death because they encrease in us an impotency to do that which is spiritually good and they encrease in us a Readiness and Ability to do that which is Evil so then Sin cannot but encrease Siritual Death Because Spiritual Death consists in an Aversion from doing good and a readyness to do Evil. Likeas there is a strict Connection between the sinful course of the Carnal unrenewed Mind and Eternal Death which stands in the Eternal separation of an Man from the favourable presence of God And the Intimation and Expressions of his special Love
the Gift of Prayer which stands in a clearness of Conception of things needful and a clearness of Expression if they have fervent single desires after spiritual good and these desires put up in the Name of Christ 3ly They would consider that tho Believers may want sometimes that Peace passing understanding that Joy unspeakable and Glorious the Spirits Testimony for their Aodption that full and free Application of the Promises Yet they may have the Comfort of the Spirit if they have that support in their Mind and calmness in their Conscience as makes them cheerfully go about their duty and hear their Crosses 4ly They would consider That the Spirit may be a sanctifying Spirit to such who are overtaken with Temptations at a time Gal. 6.1 and whose fervour of their first Love is abated Rev. 2.5 If their Exercise be to keep a good Conscience towards God and Man and if the tract of their way be to please God A Third Use of Exhortation to the Godly That since the Indwelling Spirit is a sure evidence of a renewed state they would Labour to entertain the presence of this Spirit in their Hearts And first they would entertain the presence of the Illuminating Spirit First By using all appointed meanes for the encrease of Knowledge 2ly By depending on the Spirit in the use of these meanes for the growth of Knowledge and not on the quickness of our understanding 3ly By having single desires after Knowledge by desireing the same not for Vain-glory or By Ends but for Gods Glory and our own and others Education Next We would entertain the presence of the Spirit of Prayer First By applying our selves seriously to that Duty as Daniel did Daniel 9. 2ly By being constantly exact in our Life which ministers confidence to us in Prayer 3ly By Examining our own Condition that we may not want matter for Prayer when we go to God 3ly We would entertain the Spirit of Sanctification by watching against Temptations and by the use of all appointed meanes for the Communicating of the Spirits Grace and searching after the Evils of your Heart and by knowing the plagues of your own Heart ye may know what Evils ye are mostly to set your selves against by Repenting for them Praying against them and watching in opposition against them 4ly Ye would entertain the spirit of Consolation As 1st By improving his Comforts to make you Cheerfully obey Astâ— 9.31 And 2ly By forebearing to drench your self too much in Worldly Comforts Jo. 14.17 Verse 9. Now if any man have not the Spirit of Christ he is none of his HEre is a Certification of the distance of all from Christ that want his Spirit And this is given on purpose to make the Romans make enquiry whether they have the Spirit or not This Spirit is called the Spirit of Christ 1st Because he meritoriously procures him Gal. 3.14 2â—y He is primarly possessed by him he possesses a greater number and measure of his Gifts than any of his Members John 3.34 Isa 61.1 3ly The Communication of the Spirit flowes from his Intercession John 14.16 4lyâ— The dispensation of the Spirit is from him John 15.26 and 16.7 And 5ly The Spirits Work â— to glorify him and to apply his Purchase John 16.14 From the Words observe 1st That all that have not the Spirit of Christ are none of his The meaning is not that these that have not Christs Spirit they are none of them elected or that the Salvation of such is not transacted for in the Covenant of Redemption for the Elect themselves may be Children of Wrath Eph. 2.2 and void of Christâ— Spirit alse well as others But the meaning is that the man that wants the Illuminating Praying Sanctifying and Comforting Spirit Christ hath noâ— that Interest in them that he hath in Actual Believers they do not so belong to him as they doâ— that is by vertue of the Fathers actual Donation iâ— time which stands in effectual Vocation John 6.37 38. they may be entrusted to him in the Covenant of Redemption but yet if they be void of Christâ— Spirit they are not effectually Called 2ly They do not belong to him by vertue of their personaâ— Resignation to him they cannot offer themselveâ— as a living and acceptable Sacrifice to him without Christs Spirit 3ly They do not belong to him by reason of his Conquest of them of redeeming them from the Dominion of Sin and Satan because a man that wants Christs Spirit is under the Tyrrany of both 4ly They belong not to him as his Members by Mystical Union for as that Union is made up of Faith on our part Eph. 3.17 so it is made up by the Communication of his Spirit on his part 1 Cor. 6.17 5ly They are not his by that near relation of his Spiritual marriage so as to be his Spouse because without Christs Spirit they cannot quite the Law as a Husband and consent to be married to Christ Rom. 7.4 For to quite our own Righteousness is a Work far above the power of our Faculties without the Communication of the Spirit of Grace 6ly Neither can a man void of Christs Spirit belong to Christ in this sense As tho the Mediator stood obliedged by vertue of the Covenant of Grace to conferr upon him Justification Adoption and Sanctification and to bring him to Glory For by vertue of that Covenant he is only tyed to conferr these things on sincere Believers now these that are void of the Spirit have no sincere Faith It 's true Christ may be engaged by vertue of the Covenant of Redemption to bring some who for the present are void of Christs Spirit into an Estate of Justification Adoption and Sanctification But for Answer 1st That Obligation lyes not on him by vertue of the Covenant of Grace made with the Church or the promulgate Gospel to them But that Obligation lyes upon him by vertue of that undertaking that he makes to his Father in the Covenant of Redemption Likeways when he undertakes to possess them of an Estate of Justification Adoption and Glory he doth not undertake to bring them into that 〈◊〉 state and Condition and that they should be voiâ— of the Spirits Presence while they are in that Estate but he undertakes to bring them into that Estate bâ— Communicating of his Spirit to them Now that no man that wants the Spirit of Christ can so belong to him as actual Believers do appearâ— by this we cannot belong to Christ without receiving him and it 's in the Word of the Gospel that â— receive him now when we receive him in the Gospel we receive him and his Spirit together See Gal. 2.3 Therefore is it that the Gospel is called the Ministrâ—tion of the Spirit 2 Cor. 3 8 The use of this is to reprove the unrenewed world that are void of the Spirit for believing they haâ— an actual Interest in Christ and in the Priviledges of the Gospel Covenant the reason of this Mistake is They
of the sensible presence of the Spirit that they may have his supporting encouragement at their hand under their seeing and feeling Mortality When the Text says The Spirit is Life in opposition to the Bodys Death It doth not only intimate that the Soul lives a spiritual life and likeways that it doth live that Life after Death immediatly But likeways it imports that the Holy Spirit of God as present in the Soul of a Christian is a pledge and cause of spiritual life here and immediatly after Death when it is a pledge and cause of immortal Life at the Resurrection For when the Text speaks of the Spirit being Life the word Spirit is not meant so much of a mans Soul as of the Indwelling spirit of God in Belivers which is clear by the words subjoined in the Eleventh verse Observe from these Two Verses jointly considered That the Indwelling presence of the Spirit in Believers is a sure pledge of immortal Glory and this is clear by these three 1st Consider the import and significancy of this Gift 2ly It 's Efficacy 3ly Consider it's Irrevocableness And First As to It 's significancy Consider the Names Designations and Descriptions it gets in Scripture 1st It is called the Blessing of Abraham Gal. 3.14 so it signifies that God's Covenant with Abraham belongs to them now Christ Luke 20 Evinces That God cannot be the God of the Dead but of the Living 2ly It is called a Seal Eph. â— 30. To signifie that God hath an peculiar interest â— them that have it as his peculiar Treasure and therâ—fore it is sure he cannot lose them by death Anâ—hilation and Perdition 3ly It is called the Ernest Eph. 1.13 2 Cor. 5.5 and 1 22. And therâ—fore where it is given it signifies Gods purpose anâ— Obligation to give the Inheritance 4ly It is callâ— the Unction or Anointing 2 Cor. 1.21 As 1 Joh. 2.20 To hold out that by the present of the Spirit Gods People are separate sanctâ—fied and dignified to be Gods Kings to triumph over all their spiritual Enemies whereof Death iâ— one 5ly It is called the Spirit of Promise Eph. 1 13. and the promise of the Spirit Gal. 3.14 Because the Gracious Indwelling of the Spirit in â— perfection is the primary and comprehensive goâ— promised in the Gospel and the great design of the Gospel being to possess People of the Spirit therefore the Gospel is called 2 Cor. 3. The Miâ—stration of the Spirit and therefore the presence â— the Spirit signifies that God will grant to the havâ— of it Glory to come seing when God grants tâ— primary good promised in the Gospel he will noâ— deny them any accessory good that 's promised 〈◊〉 the same Now Glory is a consequent unto thâ— presence of the Spirit see Verse 11. Next Consider the Efficacy of this Gift whiâ— kyths in these two 1st in raising us from tâ— Death of sin 2ly In raising Christ from the Deaâ— see for a proof of its Efficacy Eph. 1.19 20. And 3ly Consider it s an irrevocable Gift bâ—cause the Gifts and Callings of God are without Repentance And 2ly Because the Spirit is given to them not to be taken from them again for he is said to dwell in them by his Spirit and to make them a perpetual Sanctuary to himself Ezek. 37.26 He is to be a spring of Eternal Life to them Joh. 7.38 Joh. 4.14 The Soul that is thus possessed of the Spirit cannot miss Eternal Life for it is an Eternal habitation for God and the Spirit gives the Soul Eternal Life now the Spirit cannot give the Soul Eternal Life if the Body lay perpetually in the Grave The Use of this is since the presence of the Holy Spirit in a Believer is a sure pledge of immortal Life it reproves Believers that have it that they are not more lively in their hope of Glory A 2d Use is To Instruct us in the worth of this Gift God may give and take other Gifts from us but he gives us this Gift without Rueing and Repenting we may lose other Gifts but this is a permanent Enjoyment there is nothing in the World that has the full significancy that this Gift has nor has its Efficacy And therefore these that have it should be thankful for it and whosoever want it should be at pains to obtain it Verse 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you HEre the Apostle preoccupies an Objection they might have said since our Soul lives and shall our Body ly perpetually in the Grave wherefore then serves our Justification It is Answered That if the Spirit of God dwell in us that same Spirit will quicken our Mortal Body In the Words ye may take notice of the Assurance that the Apostle gives of the Resurrection of the Body upon the account of the Pledge thereof in time and that is the Spirit dwelling in us And 1st Ye may observe That the Mortal Body shall be quickened again and this appears from the priviledge of Justification seing Death is a punishment following upon sin 2ly Adoption cleaâ— it Luke 20.36 compared with Rom. 8.23 3â— Christs Resurrection clears it his Resurrection being the exemplary cause of ours 1 Cor. 15 2â— 4ly The Spirits Indwelling in the Body clears it 1 Cor. 6.19 and see the Text. 5ly The Body beinâ— a peice of Christ Mystical see 1 Cor. 6.15 1 Thes 4 and 14. 6ly Christs Engagement to the Fatheâ— clears it Joh. 6.37 7ly The Immortality of the Soul compared with the Natural Inclination of iâ— to the Body clears it because nihil violentum est de rabite and therefore Luke 20.37 Christ takes it foâ— granted since Abraham Isaac and Jacob live in theiâ— Souls their Bodies must revive again And that the self same Body shall rise again Appears 1st Becauâ— Chrâ—st had the self same Body and his Resurrection was a Patern of ours 2ly Christ says God can caâ— the Body in Hell after Death 3ly The Bodies thaâ— are raised come out of their Graves John 5.28 29 4ly Paul Prays that the Body may be kept blamelesâ— till the coming of Christ 1 Thess 5. 5ly It 's the Mortal Body see the Text 1 Cor 15. This Corruptible c. Use of Exhortation strive to believe this Article And that by considering the Scriptures are the Word of God and believing the Omnipotent Power of God Luke 20 36. 2ly It exhorts us to abound in Gods Service 1 Cor. 15. last 3ly It bids us suffer for Christ when called to it 4ly It reproves those that stain their Body by Intemperance and Lust see 1 Cor. 6. An other Use is of Comfort for those that have pained Bodies like Lazarus and Job it s sowen in Dishonour it s raised in Glory and it is of comfort to them that have weak Bodies it is sowen in weakness it s
strong Comforter The Child of God is subject through self-love to overlook his Faults but the Spirit is a sharp and seasonable Reprover The Child of God is subject to lazieness and upsitting in the Way of God but the Spirit of God is a seasonable and powerful Exciter to Duty There is a 4th Use of Instruction from the Doctrine This instructs us what is the Cause Why the Children of God keep Gods Way notwithstanding of their Weakness in the Point of Light notwithstanding of the remaining Wickedness of their Heart and notwithstanding of the manifold external Temptations It is neither the strength of their Reason nor the strength of their Inherent Grace that is the Principal Cause of their keeping the way of God but this is the Cause of it Because they are led by the Spirit of God There is an other Use of Instruction from the Doctrine It instructs us in the misery of these that are not Gods Children such are not led by his Spirit For to be led by his Spirit is the alone Priviledge of Sons and this must be a great Misery to want this Guide because such are led by bad Examplâ— in this World by the Dictates of Corrupt Reason and by the swing of their Lusts There is an other Use from this Doctrine and that is of Exhortation to the Godly to exhort them rightly to improve this Priviledge And for this Effect 1st They would be humble and docile to his Teachings the meek he will guide in Judgement the meek he will teach his way Psal 52.10 2ly They would improve his Comforts for Encouragement to walk in the Way of God Acts 9.31 3ly They would be painful in improving his Assistance Col. 1.29 1 Cor. 15.10 4ly They would shun these Temptations he forwarnes them of And 5ly They would hearken to these Calls to Duty and Excitements he trysts them with Verse 15. But ye have not received the Spirit of Bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father HEre the Apostle proves that those that are led by the Spirit they are the Sons of God by two Arguments One is that they have received the Spirit of Adoption The other is the Spirit of God and their own Spirit witnesseth that they are Sons Observe 1st That Gods People receive the Spirit of Bondage before they receive the Spirit of Adoption Observe 2ly That the Elect People of God that receive the Spirit of Bondage they are allowed of God the Spirit of Adoption 3ly Observe That those that have received the Spirit of Adoption they never again receive the Spirit of Bondage 4ly The Spirit of Adoption where it is it is a Spirit of Liberty it is here opposed to a Spirit of Bondage Observe 5ly That those that receive the Spirit of Adoption their condition is preferable to those that receive a Spirit of Bondage 6ly The Apostle seems to glance at the frame of Gods People that lived under the Legal Administration differing it from the frame of such as lived under the Administration of the Gospel Observe 7ly That the Spirit of Adoption in Believers prompts them to Prayer and these Prayers are free and fearless fervent and serious and these Two Qualities of Prayer are included in the Word Crying As also these Prayers are confident and affectionate the Spirit of Adoption makes them cry Father 8ly Observe the Spirit of Adoption is a Benefite common to the Gentiles with the Jews The Apostle to denote this he expresses the homely Compellation of God both in Hebrew and Greek For the First Observation that the Elect People of God receive the Spirit of Bondage before they receive the Spirit of Adoption We shall clear it 1st By shewing what is meant by the Spirit of Bondage and what is meant by the Spirit of Adoption 2ly We shall prove that God dispenses the Spirit of Bondage to the Elect before he dispenses the Spirit of Adoption 3ly We shall give the Reasons of this Dispensation And 4ly Give the Uses of the Point For the First by the Spirit of Bondage is meant that Frame of Soul wrought in them by Gods Spirit preparing them for the state of Conversion springing from a sight of their state of Bondage while they are in an state of Nature convinceing them of their state of slavery to Sin and Satan and so bringing them under a full Conviction of their unability to relieve themselves from that condition Likeas this Conviction is attended with a Grief for their former sins and a fear of their imminent danger By the Spirit of Adoption is meant that disposition of Soul wrought in the Elect becoming the state of Adoption It is wrought by Gods Spirit through the application of Gospel-Promises It includes in it 1st The reverential awe of God 2ly An affection and care to imitate God in his moral Perfections 3ly A kindly submission to his Corrections 4ly A lively Expectation of the Inheritance of God For the second thing proposed Viz. the Proof of this that God dispenses to the Elect the Spirit of Bondage before he dispenses to them the Spirit of Adoption It is clear from the Experience of the Converts Acts 2. And from Pauls Experience at his Conversion and from the Experience of the Jaylor For the third Thing Viz. The Reasons why God thus dispenses to his Elect the Spirit of Bondage before the Spirit of Adoption they are these 1st He does this that he may make the Mysteries of the Gospel more credible to them For before a Man be convinced of his Sin and Misery The Mystery of Christs Cross seems but a Fable to the unconvinced Jew Christs Cross is but a stumbling Block and to the unconvinced Greek it seems foolishness but to the convinced and called Man it is the Wisdom of God and the Power of God See 1 Cor. 1. 2ly He does this to disengage their Affections from sin Our hearts through long custom acquire a great lyking to a course of sinning and untill our Spirits smart for our sins by grief and fear we cannot fall in a dislike with them 3ly He does this that thereby he may bring us to quite our own Righteousness and accept of Christ For Pride Self-love and Blindness of Mind do all concurr to make us tenacious of our own Righteousness before the Spirit work this Work in us A 4th Is he dispenses this to make his Elect willing to subject themselves to the Divine Law as a Rule of Life for when they are made by the Spirit of Conviction to smart for sin no terms of their freedom from sin and misery seems hard to them A 5th Reason he thus dispenses is that he may bring his own to have anâ— high Esteem of Christ to reckon all things but as dung and dross in comparison of the Son of God A 6th is he does it that he may make the burthen of Christs Cross seem light to them For the 4th Thing proposed the Uses of
the Point The First is an Use of Tryal hereby ye may try if ye have had the Spirit of Bondage or no if the Mystery of Christs Cross be credible If sin appear an hateful thing to you If readily ye accept of Christs offered Righteousness If willingly ye subject your selves to the Divine Law as a Rule of Life If ye prefer Christ to all things in your Esteem If ye esteem the burthen of Christs Cross light Then ye have received the Spirit of Bondage 2d Sort of Uses are Uses of Instruction It instructs us in the Cause why so many Men see so little of the Moral Ill of Sin the Cause is they have not received the Spirit of Bondage 2ly Since the Spirit of Bondage goes before the Spirit of Adoption we may soon see that if the Spirit of Bondage be a rare thing in the World the Work of Conversion is as rare 3â—y We may be instructed that the Hearts of the Elect are very stupid under sin because that a mans Convictâ—on of his sin and misery must be brought about by the mighty Power of the Spirit of Bondage The Causes of the stupidity under sin before this Work of the Spirit of Bondage are 1st A feared Conscience through customary sinning A 2d Is Impunity Eccl. 9.3 A 3d. is Prosperity in sin Ephraim said I am become rich there is no iniquity in me A 4th Cause is the flattery of Ministers and Neighbours A 5th Cause is leaning to formal Services There is a 3d. Use of Exhortation to Ministers to preach the Law to prepare People for receiving of the Gospel because it is the moral Mean whereby this Work is wrought A 2d Use is to all the Members of the Visible Kirk as they would desire this necessary preparatory Work to be wrought in them so they would consider the Spirituality and Perfection of the Law and examine their Life according to it A second Observation Viz. That God allowes the Spirit of Adoption to these that have received the Spirit of Bondage He gives them this Frame to evidence the Reality of the Grant of Adoption and this Grant of Adoption is given them to testâ— his Love 1 John 1.3 2ly To testify his Respâ— to Christ to whom they are united Eph. 1.6 Aâ— 3ly To confirm their hope of Glory he gives thâ— this Honourable Title to it over and above the Tâ—tle they have to it by their Justification The Use of this is 1st of Consolation if Gâ— give them the Spirit of Adoption to evidence tâ— Reality of this Grant Then these that have the Sâ—rit of Adoption may be sure that God deals wiâ— them as with Children he 'll correct them for thâ— faults Heb. 12 6. He 'll pity them under the straits Psal 103.13 He 'll punish them sparing Mal. 3.17 He 'll give them access to himself unâ— their Trouble Eph. 2.18 He 'll be reconcilable â— them after their strayings Luke 15. He 'll proviâ— for all their wants Mat. 6.32 And he 'll give theâ— the Heavenly Inheritance in the end Rom. 8.17 Use of Reproof since God allows the Spirit 〈◊〉 Adoption to these that have had the Spirit of Boâ—dage It reproves such who have had some measurâ— of the Spirit of Bondage and do lay Obstructioâ— in their own way for their receiving the Spirit â— Adoption Such are these 1st Who refuse â— take with all the Aggravations of their Guilt sâ— Psal 32.9 2d Sort are such who continue ignoraâ— of the Grace of the Gospel A 3d. sort are sudâ— who continue an respect to their old Predominanâ— A 4th sort are such who are tenacious of their owâ— Righteousness and will not quite it It is to be Observed That God in his Soveraigâ— Wisdom deals variously with his Elect as to thâ— leaving them longer or shorter time under the Preâ—sures of the Spirit of Bondage There are some that lye short time under it As 1st Such as are called in their younger Years 2ly Such as are called presently after their Conversion to great and difficult Services as it was with Paul 3ly Such as upon their Conversion are called to endure hard â—ersecutions as it was with these Converts Acts â—3 Some he continues longer under the Spirit of Bondage As 1st Such as are Persons of Eminent Gifts such as Heman was Psal 88. This he does to to prevent their Pride A 2d sort are such as have been very gross sinners before their Conversion such are continued longer under the fears of Wrath that their Condition may be a scar to others to live in gross sins A 3d. sort are such who are continued long under these fears that they may acquire a skill and sympathy to be useful and comfortable to those that are in the like condition For the 3d. Observation These that once have received the Spirit of Adoption the Spirit of God never becomes to them a Spirit of Bondage A full Conviction that the sinner is presently lyable to wrath cannot be wrought by Gods Spirit in the Adopted Child of God because such a Conviction as this is inconsistent with the Word seing the Adopted Child of God notwithstanding of his Failings is not under the Law but under Grace If it be questioned what fears the Child of God may be allowed to entertain seing this Text tells us that he is not allowed to entertain a fear of his present actual lyableness into Wrath It may be answered to the Question he should entertain a fear and jealousie of the Evil of his own Heart that it may make him neglect his Duty and mislead him into sin Phil. 2.12 2ly He should fear that he will fall under certain ruine on supposition of his total Apostasie from God and this fear will breed an aversation from sins agaiâ— light and upsitting in duty and halting in the waâ— of God seing that Carriage has an tendency to Apostasie the Apostle in the Epistle to the Hebrews labours to cure their lame walk in the way of God by proposing the danger of Apostasie to them Use 1st Of Reproof to such that are Gods Adopted Children who have tormenting fears â— Wrath in their bosom which fears are not wroughâ— by Gods Spirit but they flow from their own miâ—believing hearts and Satans suggestions and are permitted of God as Chastisements for their former siâ— such I say are to be reproved who reckon theâ— fears well grounded as judgeing them wrought bâ— Gods Spirit when as they are nothing but permittod of God for their Chastisement 2ly Such arâ— to be reproved who entertain these fears as an â— for restraint against sin seing although they â— restrain from the outward Transgression yet thâ— are never effectual to remove the inward Inclination to sin Use 2d Of Exhortation Seing God allows noâ— his Adopted Children to entertain Tormenting fears of Wrath they would beware of these Sins that provocks God to give them up to their mis-believing Hearts to fill them with these fears As first They would beware of
them for though they be free of the sting of Death which is the Venome of the Curse of the Law in it yet they are not altogether free of the fears of the sting of Death 2ly The Godly tho they be free of the reigning Power of Lust yet they are not free of the solicitations of it Paul complains of this Rom. 7. 3ly Tho' the Godly be not Children of the Kingdom of Darkness and Slaves to Satan yet here-away they are subject to many vexing Temptations from him and therefore this present condition should make us more willing and desireous to dye that we may be freed from this state of Bondage And 2ly It lets us see that considering Christians that have a view of this Bondage cannot send without Faith Observe 2ly That the Children of God shall certainly get this glorious Liberty because here it is taken for granted and fully and clearly promised in the Word and therefore we should al 's firmly believe it There are three things that Christians should firmly believe as to this Liberty As 1st A total freedom from the indwelling Presence of sin 2ly A total freedom from Satans Temptations 3ly A total freedom from Death I shall give the Scripture Grounds that the Christian hath allowed to him for founding his Faith and Hope of all these three upon For the First Grounds to found the Faith of a Christian to make him believe and expect the total removal of sin are these 1st Christ designed its total removeal by his Death we cannot think that he can be frustrate of his Design see Eph. 5.25 26. 2ly His Death did merite the crucifixion and killing of the Old Man Rom. 6.6 3ly His Resurrection is a Pledge thereof see Rom. 8.11 For the Spirit that raised Christ from the dead did it to assure him and the Believing World that he could and would raise up all his Members perfectly from a Death in Sin 4ly The Spirits Presence begining this Work says he will perfect it because his great Design when he enters into the Child of God's Heart is not to make a partial but a total conformity between him and Christ 5ly The Priviledge of Justification says it must be for if all our guilt be pardoned and our Remission be compleat according to the Promise of the new Covenant Ezek. 18 and Ezek. 33. Where it is said that all Iniquity shall be forgiven and none shall be mentioned Then Corruption must be removed for a loving God and a loving Mediator will remove such an hurtful Evil from Believers since the state of Justification tells it may he done without reflection on his Justice A 6th Ground of Faith for the removal of sin is this that Baptism is the External Seal confirming the Promise for its total removal and therefore it s said we are buried as to our old Man with Christ by our Baptisme Rom. 6.4 For the Second piece of the Christians Liberty Viz. A freedom from Satans Temptations the Grounds to found our Faith of that upon Are 1st The Promise made to Eva that the Seed of the Woman should trample down the Head of the Serpent from which Paul infers Rom. 16. That God would tread Satan under their feet shortly A 2d Ground is Christ by his Death hath taken away Satans Plea against us Heb. 2.14 15 For all his â—lea was that we were Enemies to God and therefore it were but just that we should be given up to him to delude and vex us But now Christ by his Death hath destroyed him that is he hath enervate the strength of his Plea by reconcileing us to God and therefore he is said Col. 2.15 to spoil Principalities and Powers and to triumph over them on the Cross by setting at liberty their Captives A 3d Ground is Christs Personal Victory over Satans Temptations and Persecutions which Victory he attained in our Nature by making use of the Sword of the Spirit which is the Word of God and exercising the Graces of the Spirit and by wrestling in Prayer with the Father see Mat. 4. and Mat. 26.41 He overcame by Faith Love Patience Meekness Submission and Zeal and this Victory was given to him to be a Pledge to him and his Spiritual Seed that are incorporate in him of their total Freedom from his seduceing and vexing Temptations A 4th Ground is the strength of Christs Spirit that is stronger in Believers than the Devil that is in the World For the Third piece of the Liberty of the Christian it stands in his delivery from death and there are these following Grounds upon which the Christian may build the Faith of his Delivery from it First Ground is Gods Covenant-relation to him it was from this Relation that God had to Abraham that Christ inferred the necessity of the Resurrection Math. 22. 2d Ground is the Believers Union with Christ that necessarly draws with it a conformity of the Members with the Head in respect of Immortality these that sleep in Jesus God will bring with him 1 Thess 4.4 A 3d. Ground is thâ— the Believers Body is a consecrate Temple to the Holy Ghost and therefore it cannot be always subject to Corruption A 4th Ground is Christ haâ— power to raise the Body Phil. 3 last A 5th Grouâ— is He hath undertaken to the Father to do it he says he will raise them up at the last Day John 6 4â— A 6th Ground is Christs Death which gives assurance of Immortality 1st Because it is a full saâ—faction for sin and it is unpardoned sin that caâ— keep folk eternally under Deaths Power It wâ— by means of his Death for the Redemption of Transgressions that those that are Called receive thâ— Promise of the Eternal Inheritance see Heb. 9.15 Besides God the Father gives an Promise of Eternâ— Life in the Covenant and Christs Death is a Ratification of that Covenant he that spared not his own Soâ— will he not with him freely give us all things Roâ— 8.32 Likeways Christ gives us Eternal Life in hâ— Testament and his death is an Evidence of the unalterableness of his Purpose to Confer it 6ly Thâ— Resurrection is a Ground of Faith for it because 〈◊〉 is the absolution of our Soverty Rom. 4 last and 〈◊〉 Pledge of our Resurrection Christ is the first Fruitâ— of them that sleep 1 Cor. 15. A 7th Ground is his Ascension into Heaven if he had not obtained Eternal Redemption by his Blood and Suffering which includes immortality Justice had given him no access to Heaven he could not have entered into that holy Place by his own Blood except he had obtained immortality for us by that Blood which he as Soverty undertook to do see Heb. 9 12. The 8th Ground is his Session at the Fathers Right Hand which is given him as a Pledge of his Victory over all his Peoples Enemies whereof Death is one Psal 110.1 The 9th Ground is Christ's Intercession for Salvation to his People to the uttermost which includes in it the
blessedness together with this that it carries 〈◊〉 the bosom of it a removal of all Evil engageth 〈◊〉 to long for it It is our diffidence of the certainâ— of this happiness and our Carnal Minds wherebâ— we are strongly affected to Bodily and external gooâ— These two make us unconcerned and indifferent as 〈◊〉 our going hastily to Heaven 2ly This Patieâ— waiting for Heaven imports our expectation of 〈◊〉 we would believe that it is keeped for us 1 Pet. â— 2ly We should believe we are keeped for it 1 Pâ— 1 5. 1 Pet 4 last 2 Tim. 1 12. This firm expectâ—tion of Heaven is necessary for defending us agaiâ— Worldly Allurements and fixing our Love to Goâ— 3ly This Patient waiting imports in it an endâ—ing of Crosses without Fretting without Faintinâ— we should not fret under Persecutions under Perâ—nal Chastisements under the labour and toil of Duty under the singularity of Crosses under the Assaults of Satans Temptations which may be violent strange and frequent we should kyth our Patience in the want of fretting under Crosses by our Love to God complyance with our present Duty and our loathness to take sinful courses for our relief 4ly This Patient waiting for Heaven imports a protracted and continued hope See Psal 71 14 Col. 1 19 1 Pet. 1 13 Heb 3.14 It is necessary because it is long betwixt the promise of it and the performance of it 2â—y Our Work continues and therefore our hope should continue 3ly Our Tryals may continue and therefore our Hope should continue 4ly We have good reason to continue our hope under continuing Tryals because God has born through formerly the Saints under alle long Tryals and the experience we have had of Gods through bearing us in our former Tryals should make us believe that he will carry us through all the Tryals that is befor our hand Use of this is If we would wait patiently for Heaven as the Text bids us we must strive for an all of Patience Col. 1.10 and for this effect we should acquire much of the Art of Self-denyal Verse 26. Likeways the Spirit also helpeth our Infirmities HEre the Apostle gives us an other Ground of Comfort under the Cross viz That tho the Saints be compassed with Infirmities yet the Spirit supports them under those and doth as the word in the first Language imports join himself with them in bearing of their Burthen Observe The Saints under Crosses have Infirmities both Moral and Physical Moral Infirmities such as Discontent as Jonah had Impatience which Job had a share of Unbelief with David Psal 77 Partial Atheism Psal 73 Pride with Hezekiah Isai 39. Passionate revenge with David in the case of Nabal Selfishness with those People that lived in the days of Hagai who Builded their own houses and forgot to Build the house of God weariedness in Labour and toil in Duty with Moses who wearied in the toil and labour of the Government of the People Partial Hypocrisie with David in the matter of Vriah 1 Pet. 2 1 2ly They are subject to Physical Troubles because they meet with Challenges for their old and new Sins under the Crosses which makes them apprehend their Crosses to be wrathful and makes them fear their continueing and grouth In the 3d place They are subject to Bodily Frailty and Sickness and Death which certainly contributes to make the Cross the more uneasy The Saints subjection to these manifold Moral Infirmities should bâ— a motive to humble them and to make them watchful lest they break out into gross Transgressions by them For when I say the Saints are subject to those Infirmities my meaning is not that the tract of their life is spent in outward Acts signifying the Predominancy of these ills in their heart for the Godly Man does no Iniquity in that sense See Psal 119 2 1 Jo. 3.8 But when I say they are subjsâ—ct to Infirmities my meaning is That Corruption tho it be broken in its Power in Believers yet it is partially Acting with their Graces There is another Use And that is Since the Saints are subject to physical Throuble then they need not wonder that besides the Persecution they sustained for the Testimony of the Truth they are lyable to manifold personal troubles since the Saints have been tryed with those before them Observe 2ly That the Spirit supports the Saints under their Infirmities he keeps them from despair under their most violent Temptations Psal 42.5 Psal 73 23. and 73.3 Lam. 3.13 The Spirit supports the Saints by giving them a prospect of Heaven Eph. 1.18 this cures their impatience and discontent 2ly He supports them by discovering the Truth of their Grace 1 Cor. 2.12 this was the way he supported Job 2ly He supports them against Temptations to Sin by discovering the odiousness of Sin to them this was it whereby he keeped David from yeilding to the Temptations of fretting against the prosperity of the Wicked the Spirit did convince him that if he gave way to that Temptation it were upon the matter an denying of the necessity and advantage of Piety Psal 73 17. 4ly The Spirit keeps a man from sinning under the Cross by fixing a man in such thoughts as may best preserve him from these sins he is presently tempted to and therefore when the Spirit would preserve David from despair Psal 77. He fixes his thoughts on the former kindnesses of God towards him He called to mind the former days 5ly He supports the Saints by strengthening the habits of Grace Eph. 3.17 and this makes their Gracious Work more easy 6ly He applys the promises to them and so makes them cheerful in their duty notwithstanding of their Infirmities 7ly He gives them access to God in Prayer as the Text afterwards tells us Vse 1st This lets us see That common Courage will not bear us through our Infirmities 2ly This refutes the Worlds Atheism because it evinceth that there is an efficacy in the Spirit that supports the Saints under their Infirmities 3ly It bids Crossed Christians under their Infirmities be careful to obtain and entertain the Spirits presence by shunning Legality Worldlyness and Sensuality greiving the Spirit Repelling his motions and quenching them we should Pray much to God for the Spirit Luke 17 18. We should labour to attain the Spirits presence by the use of Ordinances next we should be careful to refer our through-bearing to the Spirit and not to our selves Verse 26. For we know not what we should pray for as we ought but the Spirit it self also maketh Intercession for us with groanings which cannot be uttered THE Apostle doth instance the particular help the Spirit affords us in Prayer To prove that the Spirit is the helper of our Infirmities under the Cross Observe 1st That Prayer is a very suitable Exercise to Crossed Christians 2ly We are very ignorant what to Pray for or how to Pray 3ly This indisposition for Prayer is removed by the Spirit And 4ly Where the Spirit removes
pursueing our necessary Good 7ly Our peremptoriness in seeking what we would be at without submission makes us miscarry we should be absolute in our Desires but it is for what is absolutely promised in all other things we should leave God the liberty of his disposal 8ly Our unbelief makes us miscarry in the Manner of our praying James tells us that what we ask we should ask in Faith James 1.3 9ly Presumption is the cause of our miscarriage when we do not found our Prayers upon Promises Psal 119. Remember thy Word to thy Servant upon which thou hast caused me to hope A 10th Cause is selfishness and the want of a publick Spirit when we pray for our selves and neglect the Saints Eph. 6 17. We should pray for the peace of Jerusalem Psal 122. 11ly We miscarry when we neglect the Confession of Sin and Thanksgiving to God for Mercy see Dan. 9. Phil. 4.6 Confession is necessary for strengthning of Faith Thanksgiving makes way for the obtaining of further Mercy And 12ly Want of an firm Belief of the Power and Efficacy of Prayer which makes us be unfrequent in it when we get not our will at the first when we are called to pray always Eph. 6.17 and to pray without ceasing 1 Thess 5. Use is since we are so ready to miscarry in the manner of our praying we should be far from thinking that our Acts of Devotion are meritorious before God and we should reckon that when God hears any Prayers we put up to him he evidences his rich Grace in overlooking our Infirmities that stick to our Prayers Observe The Spirit helps us to pray aright 1st Because it is his inward Light that discovers what is expedient for our Good he sets us on a right Choice he makes us prefer Spiritual Mercies to Temporal Mercies he makes us prefer the Mercy of the Cross to our Deliverance from it he makes us prefer the Spiritual Good of our Neighbours before our own Temporal Good he gives our heart a right sett as to its choice 2ly The Spirit gives us the clearest view of Gods Attributes and his relation to us and so presents the Object of Prayer aright to us Rom. 5.5 3ly The Spirit glorifies Christ and enclines the Soul to give him his due and makes the Soul acknowledge his Merit as the ground of our expectation of Mercy and makes the Soul look on his Intercession as the appointed Mean to obtain the same Eph. 1.18 John 16.14 4ly The Spirit is a Spirit of Promise and leads the Soul to the Promises of God in the Word which are the Foundation of our Expectations of Mercy Eph. 1.16 John 14.26 5ly The Spirit encreases a great Esteem of Spiritual Mercies in the Hearts of the Godly and makes them pursue with fervent Desires the obtaining of the same Paul tells us Rom. 8.5 That those that are after the Spirit do mind the things of the Spirit 6ly The Spirit discovers a mans Evils to him and so makes the Creature humble in its Addresses to God he is a convinceing Spirit John 16.8 7ly The Spirit is a Spirit of Faith and therefore he keeps up the heart in believing under the sense of Guilt Corruption and Temptations 2 Cor. 4.13 And this Faith in Prayer makes way for returns to it unbelief being a great Restraint to God's working for us When it is said the Spirit interceeds for us the meaning it that our Intercession flows from his Influence This Intercession is not like Christs Intercession for he interceeds for us when we make no intercession for our selves as witness his Intercession for Peter when he fell but the Spirit is said to interceed for us when he makes us interceed as it is said in Matth. 10. That we do not speak but it is the Spirit of the Father that speaketh in us The Spirit assists us in Prayer by causeing a fervour in our Desires and bringing us into a cordial submission to his Will he makes us groan he makes us pray according to the Will of God This lets us see that we are to depend on the Spirit of God for his assistance in Prayer as being convinced that we cannot pray aright without him The darkness of our mind as to spiritual Things the disquiet of our Conscience and perverseness of our Will the disorder of our Affections makes it impossible for us to pray aright without his help And therefore in all the Course of our Walk we should be tender of grieving this Spirit lest by doing so we marrâ— our Devotions which are the great Mean of our intercourse with God Observe That under Crosses the Saints may be very indistinct as to their Prayers they have groans unutterable that is they have such Desires as that they cannot give an perfect and explicite Account of The Text says plainly That they know not what to pray for as they ought their Faith may be up and down in their Prayers as witness Davids practice in the Psalms their Petitions may be upon the matter inconsistent and yet they do not know many a desire had Job to God that he would take away his life and yet undoubtedly he had his own desires for delivery many a time they are forced to sist in a Petition for help in the General without condescending to particular Requests because they are ignorant what is expedient for them but all the irregular desires of the Saints in such a case does not come from the Spirit but only the lawful Desires that are mixed with these irregular Desires these are called the Sense and Meaning of the Spirit which God approves of in the next Verse Now these confused Prayers of the Saints they arise from various Causes 1st From dark Providences this was Jobs case When men know not the Cause why God afflicts nor the Ends which he intends to bring about by the Affliction it is no wonder then they be indistinct in their Prayers they know not what to seek of God in this Case 2ly When men are under the Apprehensions of imminent great Trouble causeing a fear that they may be overcome by the Trouble the Creature is at a stand and knows not what to desire even innocent finite Nature while it is seiled upon by these great Fears the Mind is not free at the time to have the actual uptaking of what is fit to be desired or expected of God for the finite Mind is detained in the Contemplation of the greatness of the Trouble that is coming on them see Christs Words John 12.27 3ly When Corruption is tumultuating in the Heart and Grace fighting against it the Spirit lusteth against the Flesh and the Flesh against the Spirit it is no wonder the Soul be troubled with contrary Tydes of contrary Desires 4ly While the Soul is troubled with sad Challenges of Conscience for sin that vexation of mind caused by these Challenges makes the Creature unfit to take up the particular state and condition of their Soul so that they cannot