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
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
the Gift of Prayer which stands in a clearness of Conception of things needful and a clearness of Expression if they have fervent single desires after spiritual good and these desires put up in the Name of Christ 3ly They would consider that tho Believers may want sometimes that Peace passing understanding that Joy unspeakable and Glorious the Spirits Testimony for their Aodption that full and free Application of the Promises Yet they may have the Comfort of the Spirit if they have that support in their Mind and calmness in their Conscience as makes them cheerfully go about their duty and hear their Crosses 4ly They would consider That the Spirit may be a sanctifying Spirit to such who are overtaken with Temptations at a time Gal. 6.1 and whose fervour of their first Love is abated Rev. 2.5 If their Exercise be to keep a good Conscience towards God and Man and if the tract of their way be to please God A Third Use of Exhortation to the Godly That since the Indwelling Spirit is a sure evidence of a renewed state they would Labour to entertain the presence of this Spirit in their Hearts And first they would entertain the presence of the Illuminating Spirit First By using all appointed meanes for the encrease of Knowledge 2ly By depending on the Spirit in the use of these meanes for the growth of Knowledge and not on the quickness of our understanding 3ly By having single desires after Knowledge by desireing the same not for Vain-glory or By Ends but for Gods Glory and our own and others Education Next We would entertain the presence of the Spirit of Prayer First By applying our selves seriously to that Duty as Daniel did Daniel 9. 2ly By being constantly exact in our Life which ministers confidence to us in Prayer 3ly By Examining our own Condition that we may not want matter for Prayer when we go to God 3ly We would entertain the Spirit of Sanctification by watching against Temptations and by the use of all appointed meanes for the Communicating of the Spirits Grace and searching after the Evils of your Heart and by knowing the plagues of your own Heart ye may know what Evils ye are mostly to set your selves against by Repenting for them Praying against them and watching in opposition against them 4ly Ye would entertain the spirit of Consolation As 1st By improving his Comforts to make you Cheerfully obey Astâ— 9.31 And 2ly By forebearing to drench your self too much in Worldly Comforts Jo. 14.17 Verse 9. Now if any man have not the Spirit of Christ he is none of his HEre is a Certification of the distance of all from Christ that want his Spirit And this is given on purpose to make the Romans make enquiry whether they have the Spirit or not This Spirit is called the Spirit of Christ 1st Because he meritoriously procures him Gal. 3.14 2â—y He is primarly possessed by him he possesses a greater number and measure of his Gifts than any of his Members John 3.34 Isa 61.1 3ly The Communication of the Spirit flowes from his Intercession John 14.16 4lyâ— The dispensation of the Spirit is from him John 15.26 and 16.7 And 5ly The Spirits Work â— to glorify him and to apply his Purchase John 16.14 From the Words observe 1st That all that have not the Spirit of Christ are none of his The meaning is not that these that have not Christs Spirit they are none of them elected or that the Salvation of such is not transacted for in the Covenant of Redemption for the Elect themselves may be Children of Wrath Eph. 2.2 and void of Christâ— Spirit alse well as others But the meaning is that the man that wants the Illuminating Praying Sanctifying and Comforting Spirit Christ hath noâ— that Interest in them that he hath in Actual Believers they do not so belong to him as they doâ— that is by vertue of the Fathers actual Donation iâ— time which stands in effectual Vocation John 6.37 38. they may be entrusted to him in the Covenant of Redemption but yet if they be void of Christâ— Spirit they are not effectually Called 2ly They do not belong to him by vertue of their personaâ— Resignation to him they cannot offer themselveâ— as a living and acceptable Sacrifice to him without Christs Spirit 3ly They do not belong to him by reason of his Conquest of them of redeeming them from the Dominion of Sin and Satan because a man that wants Christs Spirit is under the Tyrrany of both 4ly They belong not to him as his Members by Mystical Union for as that Union is made up of Faith on our part Eph. 3.17 so it is made up by the Communication of his Spirit on his part 1 Cor. 6.17 5ly They are not his by that near relation of his Spiritual marriage so as to be his Spouse because without Christs Spirit they cannot quite the Law as a Husband and consent to be married to Christ Rom. 7.4 For to quite our own Righteousness is a Work far above the power of our Faculties without the Communication of the Spirit of Grace 6ly Neither can a man void of Christs Spirit belong to Christ in this sense As tho the Mediator stood obliedged by vertue of the Covenant of Grace to conferr upon him Justification Adoption and Sanctification and to bring him to Glory For by vertue of that Covenant he is only tyed to conferr these things on sincere Believers now these that are void of the Spirit have no sincere Faith It 's true Christ may be engaged by vertue of the Covenant of Redemption to bring some who for the present are void of Christs Spirit into an Estate of Justification Adoption and Sanctification But for Answer 1st That Obligation lyes not on him by vertue of the Covenant of Grace made with the Church or the promulgate Gospel to them But that Obligation lyes upon him by vertue of that undertaking that he makes to his Father in the Covenant of Redemption Likeways when he undertakes to possess them of an Estate of Justification Adoption and Glory he doth not undertake to bring them into that 〈◊〉 state and Condition and that they should be voiâ— of the Spirits Presence while they are in that Estate but he undertakes to bring them into that Estate bâ— Communicating of his Spirit to them Now that no man that wants the Spirit of Christ can so belong to him as actual Believers do appearâ— by this we cannot belong to Christ without receiving him and it 's in the Word of the Gospel that â— receive him now when we receive him in the Gospel we receive him and his Spirit together See Gal. 2.3 Therefore is it that the Gospel is called the Ministrâ—tion of the Spirit 2 Cor. 3 8 The use of this is to reprove the unrenewed world that are void of the Spirit for believing they haâ— an actual Interest in Christ and in the Priviledges of the Gospel Covenant the reason of this Mistake is They
believe that an external Profession of the Christian Faith is sufficient to Entitle them to Christ and these Priviledges for this see Mat. 7.21 a◠Rom. 2.28 29. 2d Cause of this Mistake 〈◊〉 That People think that to whomsoever the Sacrament of Baptism is administred though they be voi◠of Christs Spirit yet they have an Interest in Christ and in the Gospel Against this see Rom. 2 2◠If thou break the Law thy Circumcision is made uncircumcision And Luke 3.7 8. also Simon Magus was baptised and yet was in the Gall of Bitterness and Bond of Iniquity It is true that Baptism gives those that are baptised who are not Ignorant o◠Scandalous a Right to join with the Church in al◠Church-Institutions but it does not possess them with a Right to the great Priviledges of the Gospel except they cordially receive Christ offered therein It is true it doth really seal the Truth of the free Covenant of Grace and the closs Particular and condescending Good offered therein but it cannot oblige God to give that Good to those that refuse it and will not cordially accept it A 3d. Cause of the Mistake is They take Morality for true Grace so they think their Morality evidenceth their Interest in Christ but Christ tells us Mat. 5.20 That our Righteousness must exceed the Righteousness of the Scribes and Pharisees otherways we cannot enter into the Kingdom of God A 4th Cause is They think the great and sole End of Christs Mission is to free them from the Guilt and Curse of the Law Therefore they think tho they be void of Christs Spirit they may have an Interest in Christ and the Gospel because they think Christ is come to save them from Wrath tho they take liberty to live as they will so they make Christ the Minister of Sin See Gal. 2.17 The folly of thir Persons is evidenced from this That Christs Errand into the World was to Redeem us from all Iniquity and to purify to himself a Peculiar People zealous of good Works A 5th Cause of this Mistake is That unrenewed Folks takes the Challenges of their Consciences to be the strivings of the Spirit against the Flesh for they conclude from having these Challenges that they have the Spirit of Christ tho they altogether want him But to undeceive such they would consider that those that have the strivings of the Spirit they do not fulfill the Lusts of the Flesh the External Conversation is regular although the inward Frame with Paul as Rom. 7. may want some Degrees of Perfection Likeas the strivings of the Spirit where they are they oppose heart-evils as well as external-evils evils against the Gospel as well as evils against the Moral-Law As this Text tells us That those that want Christs Spirit Christ has no such peculiar Interest in them as he has in Believers So it plainly supposeth that all those that have a peculiar Interest in him have this great Priviledge of the Presence of his Spirit I shall clear 1st That it is so 2ly Confirm it by telling you what are the Causes from whence the presence of the Spirit flowes 3ly What are the Ends and Uses for which God bestows this Benefit on Believers 4ly We shall exhort the People of God to improve this Benefite and not to lye out in the use making of it And 5ly Seeing all that are Christs have the Spirit and none other We will reprove those that have this Spirit and yet notwithstanding question Christs peculiar Interest in them and theirs in him As for the First Scripture shews it and the Experience of the Saints confirms it that Believers have the Spirit 1st Their illumination clears it their distinct clear near and solid Views of the sublime Mysteries of Gods Covenant that the sharpest Witts that want the Spirit reckon foolishness 1 Cor. 2.12 That Illumination discovers it self in a Presence of the Spirit 2. The Work of Sanctification discovers it if ye look to the greatness of the Change the thorrowness of the Change upon the whole Faculties and the whole conversation the constancy of the Change the suddenness of it and that it is carried over great and manifold Obstructions from Allurements and Terrors from bad Counsel and bad Custom from many false Suggestions of a deceitful Heart and subtile Reasonings of a tempting Devil 3ly The Spirits Consolation evinceth the reality of this Gift if we consider how the Saints Hearts are kept up under fightings without and terrours within 4. Their Devotions clears it if you consider their single humble fervent spiritual and confident Desires persevered in notwithstanding of Guilt Corruption Misery and Repulses surely such Desires come from no other Principle than the Omnipotent Spirit of God The Causes of this Gift may be 1st The Internal moving Cause is Electing Love 2ly The Meritorious Cause is Christs Satisfaction Gal. 3.13 14. 3ly The Procuring Cause is Christs Intercession John 14.16 4ly The Dispensing Cause is Christ himself John 16.7 and 15.26 5ly The Final Causes and Ends of this Gift are these following He is given 1st As an Illuminator to guide us into all Truth John 16.13 and to direct us in dubious Cases and lead us Rom. 8.14 2d End is to help our Infirmity in Prayer Rom. 8.26 3d. Is to comfort us in our Trouble John 14.16 A 4th Is to sanctify us 1 Thess 4.7 A 5th Is to be the Earnest of our Inheritance and to strengthen our Hope thereof Eph. 1.19 A 6th End is he is Gods Mark and Seal upon us till the Day of Redemption to obstruct the Worlds Calumnies whereby they calumniate us as Hypocrites and to hinder us to dispose upon our selves as we were our own And 7ly That his Presence may be a standing Witness in and to the World of the Truth of Christianity 1 John 5.10 As to the 4th Thing how to improve this Gift we have by Promise from the Fathers Love Christs Merite and Intercession 1st Believe that God will give us this promised Mercy Eph. 1.13 2ly We would pray for it Luke 11.13 3ly We would obey the Spirits Motions Gal. 5. penult 4ly Grieve not the Spirit and meddle not with these sins mentioned Eph. 4.30 5ly Savour the things of the Spirit and have an high esteem of Spiritual Priviledges Rom. 8.4 A 2d Use is since these that are Christs have this Gift and none other it reproves these that participate in part of this Gift and question Christs Interest in them and theirs in him and that First on the account of their Miseries Crosses and Mortalitie 2ly On account of the Remainders of their Corruption and sinful Infirmities 3ly Upon account of their partial Darkness in Spiritual Matters for we know but in part 4ly Upon account of their strong Temptations from Satan Verse 10. And if Christ be in you the Body is dead because of Sin but the Spirit is Life because of Righteousness THE Apostle having applyed to the Romans the former Priviledges spoken of in
of Conscience Next Regulate your life by the Word having a constant Eye upon that as your Rule Use 2d Of Reproof If this be so advantageous an Exercise it reproves those that lay this work aside because they think the neglect of Mortification is consistent with Grace but as we were saying it is not consistent with the Life of Grace And the total neglect of it is inconsistent with Grace it self 3ly It reproves those that forbear Mortification because they see not many Evils to Mortifie through want of Self-Examination 4ly Those that spare their Sins because they think there are few free of the like of these Evills they are loath to Mortify Use 3d. Of Tryal To try whether we be about this Work or not 1st The Man that is about this Work he is glad of any actual separation Providence makes between him and his Ills by Crosses 2ly He is daily watchful against External Temptations 3ly He is daily porcing on the Mischiefs that Sin does him and Prays more for Grace against sin then to be free of Crosses and welcoms that Word most that particularly hits his Evills and does not spurn at it Observe 3ly That the Spirit is the great and principal cause of Mortification This is clear if ye consider the strength and deceitfulness of Lusts it must require the Spirits power in opposition to them 2ly if ye consider the ineffectualness of the means that many enjoy without the Spirits Blessing 3ly If ye consider that even those that are weak in natural parts they will when they depend upon the Spirit find great success in Mortification beyond others The manner how the Spirit does Mortifie is by discovering the hatefulness of Sin and its danger 2ly By applying the promises of the Gospel and so outbidding Corruption 3ly By enforcing the Commands of God against sin upon the Conscience Use If it be so we should use the means and Pray for the Spirits Blessing upon them 2ly We should not grieve the Mortifieing Spirit by unwatchfulness against External Temptations by want of Self-Examination to discern our Evills by falling into a frame of indifferency about Mortification that so we desire it faintly Verse 14. For as many as are led by the Spirit of God they are the Sons of God HEre is a proof That those that Mortify their Corruption by the Spirit shall live because They are the Sons of God And he proves this because that as many as are led by the Spirit of God they are the sons of God Observe the Children of God are led by Gods Spirit I shall clear how this is and then apply it And first The Spirit leads the Child of God by giving him saving Instruction this is Gods teaching according to the Covenant-Promise 1st He opens his understanding that he may understand the Scriptures Luke 24.45 He makes them understand Truth Error 1 John 2.27 2ly He reveals the good things of the Gospel to him in their reality and usefulness 1 Cor. 2 13. 3ly He reveals the spirituality of the Law to them he makes the Commandment which is the Law come in its spiritual meaning to them Rom. 7.9 4ly He instructs them in the vanity of the Creature he makes them see an end of all perfection Psal 119.96 But 2ly He leads them as a Comforter and Encourager of them in their Journey and this he does these three ways 1st By witnessing their Adoption Rom. 8.15 2ly By helping them to apply the Promises Eph. 1.13 3ly By exciting their Hope Rom. 15.13 A 3d. way how he leads them is by strengthening their Grace and so assisting them in their Duty Eph. 3 16. A 4th Way is By exciting them to their Duty when they are laisy And this is done 1st By bringing the Word to their Remembrance Jo. 14.27 2ly By bringing their Engagements to God to their remembrance 3ly He excites them to their Duty by making them observe the Call of Exciteing Providences A 5th Way is By being a Reprover to them discovering to them their sinful Inclinations and strayings out of the way A 6th Way is By discovering unto them and giving them a foresight of the Stumbling-blocks that lye in the way and of the manifold Temptations they may meet with in it A 7th Way is By determining them in dubious cases Paul was bound in the Spirit to go to Jerusalem tho Agabas the Prophet told him of his suffering there From this We may make an Use of Tryal We may conclude that we are Gods Children if we observe these Operations of the Spirit in us 2ly We would be exhorted to beware of these things that marrs the presence of this Guide from us And 1st We would beware of impenitency under known Guilt Psal 51. David was afraid of the loseing the free Spirit by his Impenitency 2ly Beware of Worldliness John 14 17. 3ly Beware of Intemperance These that would be filled with the Spirit must not be filled with Wine Eph. 5.18 4ly Beware of an Vindictive Spirit Eph. 4.31 5ly Beware of slighting the Motions of the Spirit if we would live by the Spirit we must walk in the Spirit Gal. 5.25 6ly Beware of a Legal Frame of Spirit The Spirit glorifies Christ and so is grieved when Christians give not Christ his due The Spirit glorifies Christ John 16.14 7ly We would beware of Laziness or lying by from the use of appointed Means for that is the Way to quench the Spirit 1 Thess 5.19 8â—y Beware of neglecting Praying for the Spirit for the Father gives the holy Spirit to them that ask him 9ly Beware of casting your self upon Temptations we should abstain from all appearance of Evil if we would not quench the Spirit 1 Thess 5.22 Motives to perswade us to entertain the presence of this Guide 1st He is an unerring Guide He neither can nor will mislead us 2ly He is an experienced Guide he hath led many Sons to Glory 3ly He is sent by the Father and the Son to lead the Believer to Heaven 4ly This Guide is near us and constantly with us if we doe not grieve him he remaineth with us and shall be in us John 14 17. 4ly This Guide is absolutely needful for the Christian without him he has no Light no Comfort and no Strength The ignorant dejected and weak Condition of the Christian makes the guiding and leading of the Spirit absolutely needful to him There is a 3d. Use of Consolation from this Doctrine if the Child of God have the leading of the Spirit he may be much comforted under the various Cases he is in in the World he is many times weak for his Duty The Spirit can strengthen him with Might in the inward Man The Child of God is many times environed with Temptations the Spirit can give him the foresight of these He is many times straitned to know what is his Duty The Spirit can lead the blind by a way they know not He is subject to many Discouragements but the Spirit is a
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
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
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
have distinct Petitions to God about their condition and therefore David Psal 38. When he fears Gods rebukeing of him in Wrath all that he wins to is All my desire is before thee and my groaning is not hid from thee Psal 38 9. This speaks out what sad Condition the Saints may be in sometimes when they are under this confusion They would not conclude that they are in an unrenewed state on the account of this condition neither would they reckon that all of their Prayers they put up to God in this condition are refused by him for God observes what is regular in their Desires and accepts it tho it be mixed with many irregularities as the next Verse tells us and this is an Evidence of the great Favour and Grace of God to his own and this tells us that the prevalency of Prayer springs more from Divine Favour than from its own absolute and intrinsick Perfection Observe next that in the sad conditions of the Saints they are called to fervency in Prayer this is necessary if they would imitate Christ in his Prayers and if they would imitate the Saints Practice according to the Scriptures And 3ly The Fervour of Prayer is necessary for the prevalency of it for as James tells us that the effectual fervent Prayer of the Righteous avails much with God if men would win to fervour in Prayer they would labour to be under the fullest conviction of the necessity and usefulness of the Mercies prayed for Verse 27. And he that searcheth the Hearts knoweth what is the mind of the Spirit because he maketh Intercession for the Saintâ— according to the Will of God HEre the Apostle adds the Consolation thâ— God accepts the indistinct and confused Prayers of the Saints and he gives the reason of this acceptance 1st He knows what in these Prayerâ— flowes from his Spirit men in confusion cannot takâ— up what is the good and what is the bad of theiâ— Prayers but God can take it up because he searcheth the Heart and by searching knowes what iâ— perfectly in it and so can accept the good and refusâ— the evil in them 2d Cause of acceptance is Thâ— good of these Prayers comes from his Spirit and therefore he cannot and he will not refuse the good desires that are excited by his Spirit sent into theiâ— Hearts A 3d. Cause is these good Desires anâ— Intercessions are made for the Saints for their Spiritual and Eternal Good whose Felicity God intends to bring to a Perfection A 4th Cause is that this Intercession made by the Spirit is according to the Will of God that is according to his Promise for the Spirit excites no desire in a Saint for any good but what is promised of God 2ly Thir desires are according to the revealed Will of God which is the Rule of Duty and agreeable thereto the Desires excited by the Spirit are all lawful Desires 3ly Thir Desires are according to Gods Will because attended with submission to his disposeing Will. Observe 1st The Designation that God gets in the Text he is called the Searcher of Hearts and one that by searching perfectly knowes the Heart man by Reflections can but know his Heart imperfectly for the Lusts of his Heart are deceitful and darkens his mind that he cannot see all the evil that is in his Heart perfectly and the number and greatness of the evils that is in the Heart of the best marrs the mind of man from taking up the good that is mixt with these evils Next Satan does not perfectly know what is in the Heart he only can conjecture by the external Conversation and Temperature of the Body what is in it but God has the perfect knowledge of it he framed it and therefore knows it 3ly The Heart of Man as to its actings depends on Gods Influences the Heart of man is in the hand of the Lord and he turneth it whethersoever he will 3ly The internal Acts of a Mans Heart and Soul is regulate by the Divine Law and the Sum of the Law is to love the Lord with all our Heart alse well as to give him external Service and therefore he being Judge of them he must know them In a Word his Immensity and Omniscience makes him perfectly know all the Good and al the Evil that is in the Heart Use of this is first to exhort Folks to look well to the Heart that it be right for God knows it we should look to this that the Heart hate the Ill and love the Good 2ly This is very comfortable to these that are sincere for let the World calumâ—niate as they please God sees the contrary 3ly It may terrify the Hypocrite who professes fair and neglects the Heart Observe next That God accepts and hears the sincere Prayers of the oppressed Saints The Texâ— says he knows what is the mind of the Spirit thaâ— is he approves and hears the Desires excited by the Spirit in the Hearts of the Godly This is cleâ— from the returns he gives to those Prayers bâ— giving Spiritual and Temporal Mercies This Goâ— doth to keep his promise for he has promised tâ— hear the Prayers of his People 2ly To convincâ— the Atheistical World of a Providence And 3â— To testify his respect to Prayer and to endear thâ— Exercise to the Saints 4ly To testify his respect tâ— Christ for whose sake he hears them 5ly To testiâ— that Blessed Harmony that is amongst the Persons 〈◊〉 the Trinity in carrying on the Work of our Salvâ—tion The Father hears these Prayers that are dâ—ctate by the Spirit for the Saints Good 6ly Thâ— he may sweeten our Mercies as coming to us thâ— way and intimate his Love to his Saints therebâ— see Dan. 9. And 7ly That he may put a note oâ— respect on his Saints and shew the view of the moyen with him as he did to Moses and Daniel Use Seing this is a priviledge of the Saints Lâ—bour to win to these Prayers that prevails with God and for this effect First Labour to be renewed be Saints for it is only the Prayers of such that prevails with him 2ly See that your Prayers come not so much from the gift of Prayer as from the Grace of Prayer let them come from an Holy Inclination to promote your spiritual good they must come from the Spirit 3ly They must be lawful desires agreeable to his will 4ly They must be attended with submission 5ly They must be founded on the the promise 6ly They must be single Desires we must not regard Iniquity in our heart Psal 66.18 7ly They must be fervent groanings unutterable 8ly They must be attended with Breathings after the publick good of the Saints Eph. 6 16 9ly They must be in faith Ja 1 3. 10ly They must be free of resentment and revenge see 1 Timothy 2 8. Use 2d Of Tryal Since the great reason why the Lord hears the Prayers of his People is because they flow from his Spirit ye would try whether your
Prayers come from the Spirit or not And 1st ye would try by the matter of your Prayers whether they be spiritual things or no these Prayers that are from the Spirit are for spiritual things Rom. 8 5. 2ly Try the subject that Prayer is seated in if it be in the Heart God by searching the Heart finds the Prayers raised by the Spirit there see the Text The mind is rightly attentive both as to the matter and manner of Praying the intention is found to use Mercies to Gods Glory the Affections have something of Purity and Heavenlyness in them see 2 Sam 7 18. Isai 26 8. 3ly Try it by the abundance of Prayer in the Heart see Eph 6 16 where the abundance of Prayer is there will be these several parts of Prayer First as Confession Thansgiving Supplications for Good and Deprecations of Evil. 2ly In this abundancâ— there will be fervour of the Desire Groanings uâ—utturable see the preceeding Verse 3ly In thâ— abundance there will be strong spiritual Reasoning from the promise see Neh 1. A 4th Mark of thâ— Spirits Prayers is the frequency of them they wilâ— Pray always Eph. 6 17. A 5th is Delays and Repulses will not discourage them they will continuâ— therein with all perseverance see Eph. 6.17 A 6th is They will be for all Saints see ibid. A 7th Theâ— will be attended with a Holy constancy in the Christian profession this lays by the Prayers of those that are guilty of Fundamental Errours in their Judgement An 8th Mark is There will be tenderness in their conversation see for these two last thâ— 20 Verse of the Epistle Jude And an 9th is Theâ— will be attended with Repentance see Zach 12 1â— The 3d. Use of Tryal since God hears the Prayer of his People We would try if God has heard us or not And 1st Try it by this whether God hâ— given us that which we desired or no. 2â— Mark is if he hears us he intimates his pardon to us Psa 85.8 A 3d. is He gives us a farther degree 〈◊〉 Reformation of our Life Psal 85 last A 4th Mark is He gives us strength and support to beâ— our Tryals Psal 138. In the day I cryed he answered me and strengthened me with strength in my Soul A 5th Mark He gives them the faith of acceptation he makes them joyful in the house 〈◊〉 Prayer Isai 57. A 6th Mark is he disposes their heart to improve their Mercy for their advantage he hears the desire of the humble he prepares their heart and hears their cry Psal 10 17. A 7th is He removes their distrustful Anxiety see Hanâ—as case Phil. 4 6. A 5th Use is An 2d Use of Exhortation Since God hears the Prayers of his People we should wait for God and expect the Answer we should direct our Prayers to God and look up Psal 5 2â—y We should observe Providences and see what Answer we get 3ly We should not abuse the Answer of our Prayers to be proud of them but we should improve them to our best advantage for the confirmation of our Faith for the exciteing of our Love and for the endearing of Prayer more to us Verse 28. And we know that all things work together for good to them that love God HEre the Apostle adds another Consolation under the Cross which is That all things work together for good to them that love God That is that all Afflictions tend to their spiritual Good By All things here are meaned Afflictions the universal particle being resticted to the subject matter of the discourse Observe 1st The Consolation that all Afflictions tend to the good of the Believer 2ly Observe the certainty of this Consolation Paul speaks of it as an uncontraverted truth we know that all things work together for good says he 3ly We have the persons to whom this Consolation belongs described from these two Love to God and their Effectual Calling For the first That all Afflictions tend to their good appears Because Internal and External Affliction tend to their good External Afflictions tend to the good because they are 1st The occasion of the experience of delivery from great outward Tryal Psal 18 2ly They are the occasion of suppâ—â— under Tryals Psal 138 3 and 73 26. 3ly Theâ—â— are the occasion of feeling sweetness in Spiritual Comforts 2 Cor. 1 4. 4ly They are the occasion of Faith Hope and Meekness which otherway would not have any occasion of Exercise 5ly bâ—thir Afflictions we know the truth reality and grouâ— of these Graces 6ly They are the occasion of thâ— hightening of our Repentance for our present Sinns 2 Kinâ— 15 30. And of cureing our stupidity for ouâ— old Guilt Gen 41 21. 7ly By them Predominant are restrained Hos 2 7 8. 8ly By them People are made Sympathilers with others in Trouble Heb 10 33. The Use of this is Not to be Angry with God for our Afflictions 2ly Not to stumble at the Afflictions of our Godly Neighbours 3ly We should try whether the forementioned good be the effect of our Troubles yea or no. Observe next That inward Tryals tend to the good of the Saints And 1st Inward temptationâ— they tend to their good because they make them to depend upon Christs strength 2 Cor 12 8. 2ly They tend to excite the people of God to Exercise Grace and put on the Spiritual Armour see Eph 6 10. 3ly By them the Christian is acquaintâ—â— with the devices of Satan Next Gods Desertions leaving them to yeild to a Temptation tends to their Good because it tends to their Humility Jo 21 15. 2ly It tends to their greater measure of watchfulness and sympathy with others This should keep Folks from Despair that are in this case And 4ly Desertions in respect of Comfort tend to their good because thir Desertions put the people of God to try their Impenitency Formality Security and Predominant ills 2ly They tend to their good because they make them to breath more fervently after Communion with God Psal 42.1 3ly It is a great help to the purified Exercise of Faith Iâ—a 50.10 Use Of Instruction This tells us why God trysts his people with Inward Afflictions It is to be observed that without the Spirit Folks will be the worse of Afflictions Isai 1.6 But by the Spirit the Blessing of the Affliction is attained Isai 4.4 A 2d Use is Of Exhortation We should be careful to get good of our Afflictions And that 1st By Prayer under them Job 27.10 Ja. 5.13 2ly By being suitably Exercised by them Heb. 12.13 3ly By observing Gods Call to our particular duties by them Mic. 6 9. A third Use is Of reproof to these that are the worse of their Afflictions Such 1st As are either Despisers of the Lord or Fainters under his Rebuke Heb. 12.6 Or 2ly Denyers of Providence Psal 73.11 Or 3ly These that despair and conclude that God intends their ruine by the providence they are under See Jos 7 7. Or 4ly These that deny
would not be discouraged for although the present measure of inherent Grace that is in him be not able to do his work and overcome the opposition made to it yet there is an abundance of strength in the Spirit of Life that principally resides in the Head and is derived from him to all his Members to manadge all the Christians Work and to overcome all the opposition made to it Take notice 5ly Of the name the Spirit gets here he is called the Spirit of Life or a quickning Spirit and he is called so for Three Reasons 1st Because he raised Christ from the dead 2ly Because he raises us from the Death of Sin And 3ly Because he is to raise the Christian at the last day to immortal Glory From this we infer that those in whom the Spirit dwells must have Spiritual Life that is they must live so as to make his Will their Rule and his Glory their End and his Love their chiefest Comfort 6ly Take notice That the Spirit of Life is said to be in Jesus Christ and that 1st Because Christ did merite the Spirit of Life to his People 2ly Because the Spirit of Life did evidence principally It's quickning vertue in his raising Christ from the dead He did this that believers might have a pledge by this deed that he could raise them from the death of sin and of the grave 3. He is said to be in Christ Jesus because he is given to him principally and primarly and in a greater measure then to Believers the Father gave not the Spirit by measure to him John 3.34 And the Spirit is given to believers from Christ and for his sake and this directs Believers how to strengthen their Faith as to the expectation of the Spirits grace and influence to their Hearts Unbelief will say in their Hearts they should not expect the Spirits presence seeing they cannot deserve it The Answers is that Christ hath deserved it from them tho they have not deserved it themselves 2ly Unbelief will object the difficulty of the Spiritual and Corporal Resurrection a work so difficult how can the accomplishment thereof be expected The answer is That this Spiriâ— of life hath performed ane greater work in raising Christ from the dead then he should perform tho he should raise thee who are the Believer from the death of sin and the grave 3ly Unbelief in Believers will object against their undertaking great Spiritual work for God because they do not find such strength of the Spirits grace in them as many be proportioned to the greatness and Spirituality of that work But the Answer is They should not take their encouragement to the work from the greatness of the strength of their present inherent grace but from the greatness of the strength of that Spirit of life that primarly and principally resides in Christ and therefore Paul 1 Tim. 2.1 He bids Timothy be strong in the grace that is in Jesus and in the Philip 4. He says he can do all things through Christ that strengthneth him and in 2 Cor. 12. He says he rejoyces in his infirmity that the power of Christ may rest upon him And therefore an exercised Believer with indwelling sin if he would have the most comfortable look of Christ let him look to him as having the fullness of the Spirit of life in him for Christ is not only lovely to a Believer as his Blood has an Expiatory vertue to cleanse away our guilt but as he has an fullness of the Spirit whereby he is able to quicken the Believer and raise him from the Death of sin to a Spiritual life Observe the designation of Corruption it is called the Law of Sin to hold out its moral evil 2ly It is called the Law of Death to hold out the prejudice it doeth to us It gets the name of the Law of sin to hold out the impetuous activity of it to make us commit Actual sin notwithstanding all the restraints that God puts upon us by his prohibitions by his Threatenings by his Judgements and Crosses by his Checking and Restraining-providences by his Allureing mercies by his awakening-Smarting challenges of our conscience 2ly This Corruption is very powerful to overcome the restraints of Men made against it No humane law with it's most Vigorous execution can altogether stop its Impetuousness Indwelling sin is so impetuous that it doeth overcome the restraints the the sinner puts on himself he will break his own Vow 's purposes and promises From the Impetuousness and efficacy of this indwelling sin we may inferr the folly of them that think to get it Mortified by their own strength without the efficacy of the Spirit of life convoyed to us in the humble use of appointed means 2ly It says they are fools who look upon their resolutions to live blamelesly as a sufficient guard against Scandalous sins Indwelling sin is so impetuous in its acting that it will break out notwithstanding of that resolution if it be not mortified by the Law of the Spirit of life Next the Text holds out the prejudice we lustain by Corruption here it is called the Law of Death and that first because the strength of Corruption and it's Actings marr Spiritual Life 2ly Because although the Guilt of Corruption be Pardoned to â— Believer yet the intrinsick Demerite of Eternal Death sticks to it 3ly Because that Natural Death necessarly is Connected with it For though the Death of a Believer be not the effect of a Curseing Law as the just Punishment of Corruption yet the Totaâ— removeal of Corruption from the Believer is to be brought about by Death the Dissolution of Nature If this were well considered by Believers it would make us humble under the Sense of Indwelling sin and would make us painful for its Mortification anâ— make us exceedingly long for it's Total Abolition Observe Paul applyes this Priviledge of freedom from indwelling sin to himself and thâ— Application is worthy of Observation if yâ— look to its Qualities As 1st It 's an Application that is attended with a due Sense of sin the Moral ill and prejudice of it an Christian exercised with the exceeding sinfulness of indwelling sin and the prejudice following on it is a fit applye of this benefite 2ly This Application is an humble Application he expects freedom from indwelling sin not from any paines he can take to Mortifâ— it but from the Law and Efficacy of the Spirit of Life in Christ Jesus 3ly Paul's Application of this benefite is from Knowledge he know's the Guilt of indwelling sin is removed by his Justification and he knowes the presence of it is to be removed alsewell as the Dominion of it to be broken by the Efficacy of the Spirit of Life in Christ Jesus Paul did expect this benefite on rational Grounds which he understood Not like many ignorant Christians that expect benefites fraâ— God and yet they have not distinct Grounds to found their Expectation on 4ly This Application was
raised in Power 3ly To those that are pinched with Hunger it s sowen a Natural Body it s raised a spiritual Body 2ly Observe that the Spirit dwelling in our Mortal Body is a pledge of this Resurrection This dwelling of the Spirit imports first Constant Residence 2ly Government 3ly His care to adorn and beautify This indwelling of the Spirit cannot but be a Pledge of the Resurrection if ye consider 1st The end why he takes up his Lodging in the Man it is to confer upon him Everlasting Comfort Isai 60.14 2ly Everlasting Life 3ly Everlasting purity 4ly Everlasting Communion Ezek. 37 26 with Rev. 20 3 and 4. 2ly If ye consider the Spirit to be the great Love-token of God to his People he is the whole of Abrahams Blessing Gal. 3. He that gives this will not deny them the Resurrection to Life 3ly The spirit has power to raise them as it 's kythed in the Resurrection of Christ and in quickening the dead Soul from the death of sin John 5.25.28 4ly Spiritual life is a fruit of the Spirit and spiritual life is a pledge of the Resurrection Use 1st Of Consolation to them that have the Spirit of God they have an assureing pledge that they shall rise to life though they be Pained Poor Persecute and Tempted with Corruption and Satan 2ly This reproves those who have the Spirit who will not entertain the lively hope of Heaven 3ly It bids us try whether this spirit dwells in us or not 4ly It bids the Godly Man strengthen his faith by this pledge by considering the Spirits power the Love of God discovered in that gift and Gods design in sending him into the Heart Observe 3ly The description of this Spirit here He is the spirit of the Father 1st Because he proceeds from the Father John 15.26 2ly Because he is promised by the Father Acts 4.33 3ly He is given of the Father Luke 11.13 And this tells us from whom we should seek the spirit and to whom we should be thankful for him and how we may know whether it be the spirit of God that dwells in us or no if it be so he will make us sensible of the Fathers Love in raising Christ for us if it be so he will raise us up to a newness of Life and conform us to a risen Saviour The giver of this Indwelling spirit is described from his great Work One that raised Christ from the dead where first Note why Christs Resurrection is ascribed to the Father 2ly To what end Christ rose And 1st It is ascribed to the Father to show that he keeped his promise to the old Fathers Acts 13 32. And if this promise made to the old Church received its accomplishment all the rest of the promises made to them will 2ly To show that he keeped his promise to Christ in the Covenant of Redemption Isai 42 6. And that says all the rest of the Promises made to him will be accomplished to reward him for his Humiliation Phil 2 9. To show that none shall lose that humble themselves for him 4ly It s ascribed to the Father because it is the Absolution of him as soverty 5ly It was a step to that delegated power that now he enjoys as Mediator and we know that Power comes from the Father He Raised him 1st That he might that was the purchasser be the dispenser of our Mercies Act 5.31 And that Christ is raised to be the dispenser of our Mercies encourages us to be bold in Prayer 1st Because he sympathises with us in our wants be will not frustrate his purchase by forbearing to dispence And 2ly If his Love made him purchase his Love will make him dispense 2ly Christ was raised by the Father to clear That he had merited full pardon and Believers may strengthen their Faith of Pardon with this Resurrection 1st Because it is an evidence of full satisfaction to Justice 2ly It is an evidence of his God-Head Rom 1 4. And so of his meriting worth 3ly it was an step to his Intercession 3ly The Father raised him to assure the People of God of their through Mortifâ—tion of Sin Rom. 6.11 And this 1st Reproves soâ—â—hat are diffident their sin shall not be Mortified â—d that 1st Because Terrour has not Mortifyed it yâ— against this see Exod 32 19. with Exod 19.20 2ly Because Communion with God does not Mortify it David's falling in Adultery after Communion with God 2 Sam 7. Answers that 3ly Because they have been at Solemn Ordinances and these have not done their turn Therefore they think it cannot be done For Answer see Luke 22.24 The Apostles unmortifyed after these And 4ly It reproves those that think they cannot be Mortifyed because Crosses have not done it already Answ Hezekiahs Ambiâ—ion was cured tho it brake out after his Sickness Vse 2d Of Exhortation is to Believers to strengthen their Faith of through Mortification by Christs Resurrection which they may do by considering It is a sufficient evidence of his Deaths meriting sufficient Grace for Mortifying of sin Rom. 6.6 4th End is That he might strengthen our Faith in our Resurrection to Life and this is done by considering that tho we be Tempted yet so was he tho we be under Desertion as to Comfort so was he My God says he Why has thou forsaken me Tho we be Mortal so was he tho we be Guilty so was he imputatively so Verse 12. Therefore Brethren we are Debitors not to the flesh to live after the flesh HEre we have a Conclusion drawn from several prejudices That these that live after the flesh have For 1st They have not the priviledge of Justification â„£ 1. 2ly They mind the things of the flesh â„£ 5. 3ly They are in the way to Death â„£ 6. 4ly They are Enemies to God â„£ 7. And 5ly They cannot please God â„£ 8. Observe 1st here That the flesh is always craving 2ly Tho it be craving yet we owe it nothing it craves we are not Debitors to it 3ly The service of the flesh is a very unprofitable service 4ly The former Grounds upon which the Apostle infers this inference are sufficiently convincing For the First That the flesh is craving appears in these six first In that it craves Love and Affection 2ly Obedience 3ly Awe 4ly Entertainment 5ly Spareing And 6ly hideing of its Nakedness First It craves Love of us That is it craves that we may have a regard to it in our Heart People should beware of this because it is inconsistent with the Enmity we ought to have at Sin it provokes God to forbear reproving of us Hosea 4.17 2ly It restrains Mortifying Grace 3ly It marrs the Love of God 4ly It hinders the Answers of Prayer Psal 66.18 2ly It craves Obedience of us Rom. 6.12 But this should not be because we are made free from Sin and Servants to Righteousness 2ly It grieves the Spirit Eph. 4.30 3ly It 's offensive to others 4ly It strengthens the flesh Rom. 6.19 5ly It fears
that the Communion of his Body and Blood secures Eternal Life to the Believer according to his Doctrine John 6. The 4th Ground of Certainty is the Enjoyment of the first Fruits of the Spirit Viz. Peace and Joy which are the Beginnings of Heaven They that wait for the first Fruits they wait for the Adoption and Redemption of their Body see the Verses subsequent to this Text. The 5th Ground of Certainty is the performance of that Good to the Children of Israel that was Typical of this God possest the natural Seed of Abraham of the earthly Canaan which was a Type that he would possess the Spiritual Seed of Abraham of the Heavenly Canaan Vse This Exhorts the Godly to be content with their Lot and to make nothing their Treasure and Felicity which is upon Earth 2â—y It Exhorts the Godly to attain a subjective certainty of this Inheritance and to found that subjective certainty on the former Grounds which clear the objective certainty of the same 3ly This lets the World see that Godliness is no folly because the Godly have sufficient Grounds for the certain Possession of their Salvation Observe 2ly That the Inheritance is such as becomes God to give It is clear because it is a suitable Expression of his infinite Love 1 John 3.1 1st It is a manifestation of the reality of the Grant of Adoption when Gods People shall enjoy it there will be no room left for doubting that God did really reckon them his Children when he favoured them with Adoption the day when they possess that Inheritance is called a day of the manifestation of the Sons of God 2ly God is an all sufficient God this is an all-sufficient Inheritance God is all in all 1 Cor. 15. The Godly inherite all things Rev. 2â— 3ly God is an Eternal and Unchangeable God and therefore it is an Eternal Inheritance it cannot be wasted away It is an Inheritance incorruptible that fades not away 1 Pet. 1.3 4ly We cannot be dispossessed of this Inheritance not by Power or Violence for the Omnipotence of our God secures us against all opposition the Inhabitants of the New Jerusalem are within a City highly walled We cannot be dispossest by Law-Quirks or Cheats for we have the ultimate Decision of the great Judge Mat. 25. see the Process of Judgement our God is an holy God and therefore this Inheritance is undefiled 1 Pet. 1.3 Created Enjoyments are subject to be abused by men through their Corruption it is a piece of the vanity of the Creature to which it is subjected that it may be made Fewel to Lust but this is a Land wherein dwelleth Righteousness there is nothing enters that defiles This is to reprove those that have low and carnal Conceptions of this Inheritance 2ly It reproves such who have mean Expectations from God in this World and are content with mean Measures of Spiritual Good seing God designs to possess them of such an Excellent Inheritance Observe 3ly That the Inheritance to be possest by Gods Children for the nature of it is the same possest by the man Christ the Glory the Father gives to him he gives to them John 17. â—4 They participate of the same Spirit with him they that have not the Spirit of Christ are none of his that same Spiritual Life that he has is conferred on them because he lives they live John 14. And as the living Father sent him and he lives by the Father so they that eat him shall live by him John 6.57 The Glory of their Body is of the same kind with his Phil. 3. last That same Love that the Father hath to him vents it self in suitable Expressions towards them John 17. last They are admitted to the same glorious Place with him John 14.3 That same light of Glory whereby they see him as he is brings them to a conformity with him 1 John 3.2 The Reason of this is their Adoption which calls for this Participation of Glory if Children then Co-heirs with Christ and this Adoption is granted to give them a Title to this Inheritance 1 John 3.2 There must be conformity betwixt the Head and the Members but Christ must have the Preéminence in respect of Degrees Col. 1.18 He is the First born amongst many Brethren This speaks the great Love of the Redeemer that is content to communicate his Inheritance with us 2ly It calls on Believers to make their Right unquestionable to this excellent Inheritance 3ly It exhorts Believers to be content with their suffering Lot seing they are to share in his Glory 4ly It exhorts them to imitate him in his Obedience it was universal he did always what pleased the Father it was conscientious out of respect to the Fathers Command As the Father gave him Commandment even so he did John 15. last It was single done with respect to the Fathers Glory he glorified his Father on Earth he sought not his own Glory but the Glory of him that sent him It was a self-denying Obedience he humbled himself and became obedient to death Observe 4ly Christ behooved to suffer before he was glorified Luke 24. Christ behooved to suffer and so to enter into his Glory the Reason is because he behooved to satisfie Justice fully as the Soverty of his People before Justice could admit him into the Possession of his Glory 2ly He behooved to go through the Course of his Obedience before the possession of his Reward 3ly The Father gives a full instance of the consistence of his Love with a suffering Lot 4ly By this the Father would make a discovery what should be the course of his Providence towards his Adopted Children viz. That they should be brought through many sufferings to the possession of their Glory And this tells us 1st That we should not stumble at the sufferings of Gods People as tho that Lot signified Gods want of Love to them or the want of a purpose to Glorifie them 2ly It reproves the Discontentment of Gods Children with their suffering Lot It is an arrogant presumption in them to expect that God will use more tenderness in his dealing towards them then he hath used towards his own only begotten Son 3ly It may contribute towards the strengthening the Faith of the Saints in their Extremity of Sufferings seing Christs Sufferings did not marr his Glory they may expect that their Sufferings will not marr theirs 4ly It reproves those that are impatiently desirous of Glory and would shift a suffering Lot 5ly It bids us lay our Compt with a suffering Lot in this World And this is a 5th Observation from the Text And this is done for the Tryal of their Faith 1 Pet. 1.5 For the Exercise of their Patience Ja. 1.3 For Mortification of their Sin and their preparation for Heaven 2 Cor 4. last As also That they may have occasion for many Experiences of Gods Love for Patience in Tribulation works Experience Rom. 5. And that they may have opportunity to prove the sincerity 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
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
be the first-born amongst many bretheren HEre the Apostle proves That the Called according to purpose Their Afflictions must tend to their Spiritual Good because they are predestinate to be conformed to the Image of the Son of God And the medium he makes use of to prove it is that the foreknown are predestinate to be conformed to the Image of God and he takes it for granted that all the Called according to purpose are foreknown By a conformity with Christs Image is not here understood an Conformity with him in his Suffering Lot else the Argument would not infer what the Apostle intends to prove viz. That the Afflictions of the called ones might tend to their spiritual Good for many might be predestinate to be in a suffering Lot which Lot might prove not very edifying to them 2ly The Illustration subjoined viz. That he might be the first-born amongst many Bretheren signifies that by conformity with Christs Image is not meaned Suffering but a shareing in his priviledges significative of favour 3lâ— It must not be a conformity to his Suffering Lot here meant because as the Apostle expresses it in the bulk v 29. That the effect of Predestination is a conformity to Christs Image so more plainly and particularly he sets out wherein that conformity doth consist v. 30. viz. By giving us the effects of Predestination which are Calling Justification and Glory By Foreknowledge here is not meaned a Foreknowledge of our Faith or good Works or of our concurrence with the External Call The reason is because Faith is the effect of Predestination v. 30. Therefore it cannot be the object of Foreknowledge because Foreknowledge is before Predestination and Faith is the effect of Predestination Acts 13.48 neither can it be meant of the Forknowledge of good Works because these are the effects of Predestination Likeways Eph. 2.10 Neither can it be meant of the Foreknowledge of our concurrence with the External Call because our Effectual Calling depends not upon that concurrence but upon Gods purpose and Grace that was given to us in Christ Jesus 2 Tim. 1.9 By this Foreknowledge therefore is meant the Love of God towards such whom he predestinates to be saved through Christ because Knowledge in the Hebrew Language is taken for Affection Psal 1 â—lâ— Rom. 11.2 1 Pet. 1.2 We may observe here that all the Called of God are foreknown of him that is they are the Objects oâ— his Eternal Love and this tells us that their Callinâ— comes from free Love and not from merite 2lâ— It bids us conclude from our Calling that we are thâ— Objects of Eternal Love 3ly It says that if Goâ— Loved us from Eternity he will Love us to Eternity 4ly It says that since God Loved us from Eternity we should Love him in time Next Observe that the Called are predestinate tâ— be conformed to the Image of his Son and this telâ— us that Electing Love was towards Gods Elect before they were considered as in Christ nay the giâ—ing of them to Christ does say by the decree of Predestination which as to our uptaking is revealed in tâ— Scripture to be posterior to this Love that the peopâ— of God were his by Electing Love before they wâ— given to Christ to save Jo. 17.6 And we see thâ— were designed to be conformed to the Image 〈◊〉 Christ after they were foreknown And therefoâ— that Arminian Tenet is false that God can have Elective Love towards none but such as he does foâ— see to be Believers And this says next that if Gâ— Love his people with an Love of Benevolence befoâ— he consider them as in Christ by Faith he will câ—tainly Love such with an Love of complacency as aâ— actually in him by Believing Observe 3ly That God designs a Fraternity betwixt Believers and Christ That is that there shouâ— be a Communion of Natures betwixt us and him he hath the same human Nature with the Children Heb. 2.14 Likeas they partake of his Spirit Rom. â—â— And this is appointed of God 1 That there migâ— be an Imputation of his Obedience and Sufferings tâ— us because we are sib to him 2ly That we might claim with confidence the effects of his merite And 3ly That he might sympathisingly interceed for us And 4ly That we might with boldness employ him in all his Offices as one we are so nearly related to And 5ly That there might be access to conform us to his Image As the Text says that is to share with him in his priviledges here and his Glory hereafter And first we share with him in his Natural Sonship by our Adoption Gal. 4.5 2ly We share with him in his Justification he was justified by his Resurrection as our Soverty 1 Tim. 3 last And we are justified through him Phil. 3.9 He received the Spirit from the Father as Spirit of Life and we receive that Spirit from him Jo· 14.19 And 6.57 He raised himself from the Grave by his own Power we are to be raised by his Power Rom. 8.11 Jo. 528. He went into Heaven and acquired an nearness to his Father by his own Blood we acquire an access to Heaven by the same Blood Heb. 10.19.20 He allows us a share of his Glory Jo. 17.24 This speaks out the Fathers Love that advances us to partake of thir priviledges with Christ and it exhorts us to be content with his Lot in this World and to imitate his Virtues Observe That Christ hath the preheminence in respect of priviledges over all his Bretheren He is the Natural Son we are the Adopted Children he received the Spirit above measure we by measure the Fountain and fulness of Life is in him we have but a share of it he was justified by his own Righteousness and Obedience we by his he got access to the Fathers Glorious presence by vertue of his own Blood we by vertue of the same Heb 10.19 He rose by the Power of his own Spirit we are raised by vertue of his Power As to his personal Glory it is greater nor ours because he sits on the right hand of the Throne of Majesty This tells us we owe him great Honour Homage Love Esteem and Dependance Observe That Christ possest with thir priviledges evidences himself to be Gods first born and Heir what priviledges I have named do testify that he is the Son of God so that after Christs Exaltation to deny hiâ— Divinity is an inexcusable Fault and it is an inexcusable Infidelity in the Saints to deny their Adoption while they feel in themselves an Communication of the Spirit of Life from Christ And as thir Priviledges testify that he is the Natural Son of God so they testify that he is the Heir of all things he is called here the First-born The Father Loves the Son and giveth all things into his hand and this speaks our right to these Priviledges to be very firm seing we have a right to them by his Testament ratified by his Blood and Death Verse 30. Moreover whom he
did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified OBserve here the Apostle clearing That the Called according to purpose or the Predestinate Folks their Afflictions must tend to their Good because of this Argument that Calling Justification and Glory are the certain effects of Predestination And therefore God in his Wisdom must order Afflictions so as they must have a certain tendency to bring them to Glory at last Observe here All the predestinate Folks are effectually Called And therefore this says first That none will win to Heaven but those that are Effectually Called for Calling here goes before Glory and such as are Predestinate to Glory are Predestinate to Calling 2ly It says that the first clear discovery of Predestination is Calling A Man cannot know his Election by any other evidence then by Calling 3ly It says that this is a sure evidence thereof 4ly We see that Calling being the effect of Predestination and it being an irrevocable purpose Rom. 9.11 That Calling must as to its effect be irresistable 5ly We see that since Calling is the effect of Predestination the Foreknowledge of our Calling cannot be the cause of it and therefore our foreseen Faith cannot be the cause of our Election And 6ly Seing we see the Apostle proving that the Called according to purpose are to be conformed according to Christs Image that is they are to share of his priviledges and Glory he proves this I say by that sure Link that Predestination puts between their Calling and Glory which tells us that all Effectually Called do share of Christs Priviledges and shall after share of his Glory The Text says Whom he Calls he Justifies this says there are none Justified till they be Called and therefore the Antinomian Errour is reproveable who say the Elect are justified from Eternity Elect Paul before Conversion was a Child of Wrath even as others Eph. 2.2 2ly This says That presently upon their being Called they are Justified and therefore their Justification is not delayed till they persevere in Good Works to the end of their Life or else how should they rejoice in the hope of the Glory of God while they are in time 3ly If the Called Folks be justified then they are in a state of Friendship with God and therefore there is no Wrath in their most severe Lots Rom. 5.7 And they may with freedom use access to the Throne of Grace 4ly If the Called be justified It says their Afflictions must tend to their Good because when they know that Sin is pardoned they cannot but be sure that God will bless their Crosses to them and not make them a Curse 5ly If Called Folks be justified they should have peace in their own Conscience they may well be humbled for Sin they should not have an Tormenting fear of Hell for it 6ly If the Called be justified their Obedience should flow more from Love to God then from distrustful fears Now I clear that the Called are justified That is they are indemnified as to the punishment for Sin threatned by the Covenant of Works and they have an unquestionable Title to Life the reason is because they have a right to Christs Obedience and Suffering For the Father gives Christ to them for Righteousness 1 Cor. 1 30. 2 Cor 5. last And Christ ratifies the Gift of his own Consent and seals his own gift and the Fathers Gift by the Sacrament of the Supper Now that the Called Man is justified appears because the Called have Faith and the Gospel-Promulgation secures that all Believers are justified 2ly It appears that the Called Man is justified because God gives him of his Spirit and we know that he gives his Spirit to none but to such to whom he is reconciled 3ly The Called Man is justified because he is Just and that upon the account he has a sure interest in a perfect justifying Righteousness It is a justifying Righteousness if ye consider 1st The compleatness of his Obedience and Sufferings 2ly If ye consider That that Obedience and Suffering was for us and not for himself 3ly If ye consider that the Father appointed it to be so 2 Cor. 5. last 4ly If ye consider there were Grounds for this Appointment viz. Christs sibness to us and his consent it should be so From this we inferr that the Called since they are justified may bear the Calumnies of the World and live in the Hope of the sentential Justification of the Judge at the last Day seing they are Legally justified by Law and that Law of his own Constitution Observe All the justified shall be glorified this Glory stands as to the Body in its Clarity Immortality Spirituality and Power As to the Soul it stands in its Light in its Life in its Communion with God and in its Joy and Comfort springing from all these That Light is full and immediate we see no more through a Glass darkly but face to face It is Eternal our Sun will no more go down that Life it is a Life on from and to God it is full and abundant there is a River of Waters of Life in Heaven it is eternal as to its duration that Communion we have with God is immediate without Ordinances there is no Temple in the New Jerusalem Rev. 22. It is constant without interruption we are made Pillars of the Temple of God Rev 7 10. The Joys that follow thereon are full anâ— satisfying constant and lasting Psal 16. last Now this Glory all the Justified shall possess it as appears by the linking of Calling Justification anâ— Glory together and they are linked together by reason of Predestination Christs Merite and the Spirits Application 2ly It is sure by the nature of Justification it being a Right to Life alse well as Immunity from Wrath. 3ly It appears from Sanctification which is a Preparation for Glory and a Pledge of it Eph. 4.30 It appears from their Adoption Rom. 8.17 It appears from this that the Gospel is the Rule of Judgement the Word that Christ speaks shall judge them at the last Day John 12. It appears from the necessary Righteousness that is in the Judge And Lastly it appears from the Truth of God and the Truth of his Promise From this we infer that the Justified do share of Christ's Priviledges here such as access to God seing they are to share of his Glory hereafter and partial Conformity with Christ in this World secures our total Conformity with him in Glory in the other 2ly This says that the justified are sanctified seing Sanctification must go before Glory and it is Glory begun 2ly It says that the justified are sure of perseverance seing they that endure to the end must be saved and none but they 4ly That since Glory is connected with Justification we should hope for Heaven wait for Heaven and work out our Salvation with fear and trembling 5ly We should submit to the Cross seing this condition
is certainly abiding us 6ly We should never be jealous that the Cross will tend to our prejudice but believe it will tend to our profit seing God designs to bring us to Glory for Grace must reign through Righteousness into eternal Life And 7ly Ye would try your state to Justification as ye would try your right to Glory Verse 31. What shall we say then to these things If God be for us who can be against us HEre the Apostle by way of interrogating what shall we say then to these things infers the truth and sufficiency of the Comforts formerly laid down because when he says What shall we say to them imports that we can say nothing to them And afterwards from this he concludes a triumphant Defyance against all the Opposition that can he made to their Salvation under the Cross and that is because it appears by the Comforts formerly laid down that God is with them that is God is Friends with them they have fellowship with him and he assists them against all the Opposition that is made to their Salvation Observe here 1st That the Comforts formerly laid down are real and sufficient and that proven so by the Experience of all Saints The Comforts formerly spoken to are the Certainty of Glory and its preferable Good to the Evil of Afflictions that we are saved by Hope that the Spirit helps our Infirmities especially in Prayer that all things work together for our Good especially Afflictions and tâ— our love to God and Calling according to purpoâ— are Pledges thereof that we are Predestinate toâ— conformed to Christs Image and sharers of his â—viledges that Predestination has put a sure Conâ—ction betwixt Calling and Glory From this 〈◊〉 inferr that the Enjoyers of these Comforts are 〈◊〉 excuseable for their being prevailed upon by dâ—couragements under the Cross 2ly This tells 〈◊〉 that Ministers when they comfort People undâ— Crosses should afford them plain and unquestioâ—able Grounds of Consolation that cannot be contâ—dicted such as the Text says here we have nothiâ— to say against Observe next that the Enjoyers of these Comforts may conclude that God is with them Froâ— this I inferr 1st That these Comforts are sure Marâ— of a state of Reconciliation 2ly I inferr that thâ— are certain Pledges of Divine Assistance against opposition made to our Salvation 3ly I infer thâ— they are real Evidences of Spiritual Communion betwixt God and us Observe 3ly That while Saints are under the Cross their is much opposition made to their Salvation It 's clear 1st By their Corruptions being irritate by the Cross 2ly By the Devils taking advantage by the Cross to tempt us 3ly It appears by the Worlds insulting over the People of God while they are under the Cross 4ly It appears from the Challenges of Conscience for sin that they are lyable unto while under the Cross This says that we have not only need of Patience to bear the Cross but we have need of Watchfulness against that opposition that is made to our Faith under the Cross and we had need to pray for strength against that opposition much more than for Deliverance from the Cross Observe 4ly That this Opposition is all succesless because it is limited by Providence and we have strength afforded us by the Spirits Influence against it Vse This is comfortable to People under long continuing Crosses 2ly This invites us to bring our Faith up to that triumphantly to defy all the opposition that is made against it Verse 32 He that spared not his own Son but delivered him up for us all How shall he not with him freely also give us all things HEre the Apostle as he had in the former Verses comforted the Saints under the Cross by telling them that God would secure and defend them from the evil of it by giving them many sensible Supports for that end So likewise in this Verse he doth comfort them by telling them of his readiness to confer Favours upon them and this he confirms by the Love of Christ to them and by the Love of the Father in giving Christ Observe 1st That there is an abundance of Spiritual Things that the afflicted Christian stands in need of Here the Apostle says they may expect an All of things They have need of Pardon to be intimate to them and that because the Cross is really an Effect of Paternal Displeasure and People under the Cross are ready to be jealous of God anger as a Judge 2ly They have need of Grace to prevent the irritation of their Corruption 3ly They had need of Patience under the Cross because of the continuance of it 4ly· They had need of Repentance because the Cross leads them to it 5ly They had need of Comfort because they are called to suffer with joy and cheerfulness under the Cross alse well as otherways 6ly They had need of Deliverance to prevent their overwhelming under the Cross and they had need of the Blessing of the Cross to make it effectual for their good Use This lets us see how much we are in Gods Reverence therefore we should be loath to offend him 2ly This tells us that afflicted Folks should be much in Prayer for the supply of their wants and other Folk should pray for them 3ly They are called to be very humble seing they have so great need of so many things in their afflicted Condition Observe 2ly That God is very ready to give bountifully to his People in their afflicted State As appears 1st By the compleatness of their Pardon Psal 85. 2ly By the fulness of their Comfort 2 Cor. 1.6 3ly By the sufficiency of their Grace against Temptations 2 Cor. 12.8 4ly By their innumerable Deliverances Psal 71.15 5ly By the seasonableness of these Deliverances Psal 46.1 6ly By their unexpectedness Psal 126.1 7ly By their Deliverance being above their Merite Isaâ— 57.18 8ly By the Communication of Light to them Prov. 3.8 Psal 25.8 Use of Reproof for the narrow Thoughts we have of the Bounty of God towards us in our afflicted state 2d Use of Exhortation to exhort us to have large Desires and Expectations suitable to this large Bounty 3ly It reproves us for repineing under Crosses seing God puts us in that Condition of purpose that we may be capable of having the Experience of the Expressions of his Bounty 5ly Do not shift a Cross seing God can by the Expressions of his Bounty make it both pleasant and profitable 6ly Do not obstruct the Expressions of his Bounty by Unbelief Impenitency and neglect of Prayer 7ly Labour to observe the Expressions of Gods Bounty to confirm your Faith to excite your Love and Thankfulness Observe 3ly That thir Expressions of Love are freely given because they exceed and go beyond our Faith Psal 31.21 2ly They go beyond our Merit Isay 57.18 God will deliver us even when we are guilty of Treachery towards him Jer. 3.20 21. This teaches us Humility and confidence in Prayer Observe 4ly All thir
them to more and they foolishly dream that a continued Persecution will reach their end 2ly We see that God may permit the Persecution to last a long time for the filling up of the number of his Witnesses And 3ly We may see that the Lords People may ly under an uninterrupted Persecution for a while to force them to Self-denyal and Heavenly mindedness for when Persecution relents they begin to make the World their Home again Next It tells us that Persecutors when they inflict the greatest Miseries upon the Lords People they do it with great Contempt they count them as Sheep for the slaughter Their Power makes them proud 2ly The Saints mean condition in the World makes them contemn them 3ly The Pretences they have for the justness of their Persecution makes them think light of them Use Saints would bear this contempt and would comfort themselves with this that in Gods sight their Blood is precious Observe next That the People of Gods Tryals tempts them to quite their love to Christ it appears because unsound Professors quite their Love under such Dispensations Mat. 24.12 They are strong Temptations to break our Love because it 's usual with us to judge of Christs Love by his external favourable Dispensations towards us as also they tempt us to cast away our confidence and so they tend to weaken our Love Vse Is that we should fortifie our Love to Christ under these Dispensations of Affliction because it is much put at and this may be done by living by Faith and upon the Hope of Heaven and by studying Self denyal to our Ease and Interests in the World 2ly By this ye may know whether your Troubles or Afflictions hurt you or benefite you whether they do crush or encrease your love Encreâ—ed Love hath Zeal with it for the Publick Good Repentance for formerly committed Guilt and much Longing after Communion with God when Love is weakened by Crosses it makes us dislike the Lords Way because of the Cross and â—ue our Religion because the Lord disappoints our foolish Expectations from the World As for the last thing That over all these Crosses the Saints are more than Conquerours It will appear if ye consider the Advantage that the Church has in general of all those Afflictions and Persecutions 1st Because it tends to the Churches purifying from Hypocrites Ezek. 20â— 38 2ly It contributes to the Churches Unity Acts 4.32 3ly It contributes to the Addition of near Members to the Church 1 Cor. 16.9 4ly Truth is more cleared and confirmed by the diligence and painfulness of the persecute Members of the Church 5ly The Enemies of the Church are convinced more in these times of Gods owning of the Church Rev. 3.9 6ly Persecution makes way many times for the Churches Resurrection Mic. 4.10 The Reason of this Deliverance is because God dwells in his Church Psal 46.5 The Bush was not burnt because God dwelt in it Exod 6. Vse This may satisfie us as to that Providence of God in putting his Church under Persecution 2ly It reproves them that repine at this Providence and scarr at it But 2ly Private Christians are more than Conquerours in their Persecutions if ye look to the Advantage they meet with under that Dispensation As 1st They are more purged from sin Dan 10.35 Isa 4.4 Their Faith is more established in the Doctrine of the Gospel Acts 2.42 Greater affection to the Means of Grace Ibid. More of the Joy of the Holy Ghost Acts 13. last They are more weaned from other Helps and lean to God Psal 44.8 Their Love is warmed to Christ 1 Pet. 1.7 8. They have a more Publick Spirit Psal 137. And 2ly As their Advantage is greater so Satan is much disappointed of his intendment by Persecution whereby he intends to ruine the People of Gods Faith but that fails him to make them rue their Religion and others be hardened in their rejecting of it and so does that fail him also and likeways that of his to make the Saints Life bitter with Persecution but the sweet Joy they meet with makes him get a disappointment there The Reason why the People of God are more than Conquerours is because of the influence of Christs Life upon them 2 Cor. 4.8 9. From this that they are said to be more then Conquerours We may see that the People of God have their own difficulty in this Contest and no wonder because of the greatness of their Afflictions that they are without Interruption and of long continuance and without the appearance of an outgate Isai 42.27 They are chastisements for Sin Heb. 12. They surprise them as they did Job they irritate our Corruptions therefore called Temptations they are such Crosses as readily we would never choise therefore our Self-denyal is most tryed with them where there is an conquest there there hath been a contest This tells us that the Christians Life is not idle but a fighting Life under the Cross it is much to the Christian to overcome his Unbelief Impenitence Selfishness Use 2d Of Consolation Albeit the Christian hath his own difficulty in this Fight yet he is more than a Conquerour that is his Victory is not dubious but manifest for albeit he has his own sin of Unbelief and Impenitence yet the Devil is evidently disappointed and this Victory cannot be lost again it is a sure continuing Victory for whatever scaith the Church or the People of God may receive by a particular Assault from a Cross yet it is very sure they shall have the full and absolute Victory in the close Verse 38. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor Things present nor Things to come Verse 39. Nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. HEre the Apostle brings in his own perswasion of Gods Love in Christ Jesus that others may imitate him for this perswasion is for Imitation as appears by his making the constancy of Gods Love not a peculiar priviledge to himself but common to him with others see Verse last He proposes I say this perswasion of Gods Love in its constancy to clear that Believers need not fear the want of Assistance to make them overcome all their Tribulation constant Love will make constant Assistance for constant Victory And this perswasion is not conjectural but a certain Assurance as appears by the Greek word here translated Perswaded 2 Tim. 1.12 2ly His particular enumeration of these things that might make an alteration of Gods Love towards him And by the Ground of this perswasion It 's the love of God in Christ and therefore must be constant First then consider How God persuades his People of his Love 2ly When he doth it And 2ly How Gods People may come by this persuasion First He does perswade them by giving them a Spirit of Filial Prayer v. 15.16 2ly By enableing them to
indisposition he helps the Christian with groanings unutterable For the 1st Prayer is necessar for crossed Christians because it is the Way to obtain Heavenly Wisdom to understand the meaning of Providence Iam. 1.5 2ly Prayer is the Way to obtain strength to bear the Cross Psal 138. In the day I cryed to thee thou strengthned me with strength in the Soul 3ly Prayer quiets the Mind see Phil. 4.6 see Hannas case 4ly It is the Way to obtain Delivery Psal 50. Call upon me in the day of thy trouble and I will deliver thee 5ly Because under Affliction we are ready to be tempted by the Devil we had need to be armed with the Spiritual Armour and Prayer is the Exercise whereby we put on that Armour Eph. 6.17 The Use of this is if we be afflicted we should pray Isa 5. Motives to engage us to this Exercise Are 1st God sends the Cross upon us and designs and expects we should pray under it Hos 5. last 2d Motive is Satan takes advantage of our external Lot to tempt us therefore we have need to go to God to get strength to resist him 3d. Motive is our external Lot may occasion a fit Disposition for Prayer to us a crossing condition and Lot disposes us to be humble to be serious and penitent 4ly God offers us by our Crosses an opportunity to have an fresh Experience of his seasonable Help which may prove afterwards a Confirmation to our Faith Use be not tempted by the Devil to forbear Prayer under your Cross for that gratifies Satan and makes you naked and exposed to his Temptations let neither your former guilt nor present indisposition hinder you to go about this Duty When Simon Magus was under the gall of bitterness and bond of iniquity Philip even in that case exhorts him to pray see Acts 8. Observe that we are very ready under Crosses to miscarry in the matter of our Prayers we know not what to pray for as we ought says the Text The Reasons are 1st Our Ignorance of Gods Designs under the Cross and so we are ignorant how to comply with these when God crosses a Saint he intends to challenge them for sin to excite them to their duty to try their Grace to give them new Experience of his Support But the confusion of our Mind indisposes us to take up these Designs and so we are unfit to pour out our Desires to God to comply with these Designs A 2d Cause is our Ignorance of Gods Promises in his Word which Promises should regulate our Desires for the Promises are the Foundation of our Prayers we should pray for nothing but what is promised A 3d. Cause of our Mistake is our ignorance of our Spiritual Wants the knowledge of which affords us fit Matter for Prayer A 4th Cause is our Impatience and Pride of Heart under Crosses which prompts us more to seek Delivery from the Cross than to obtain Edification by it A 5th Cause is our inordinate Affections to predominant Ills which prompts us to be remiss in our Desires after mortifying Grace and to entertain sinful Intentions to improve the condition we are in to the gratifying of these Lusts A 6th Cause is Earthlymindedness disposeing us to prefer earthly Things to Heavenly contrary to that Mat. 6.33 Use of this is 1st We should not be proud of our Prayers to God under Crosses or reckon with the Pharisee Luke 18. That God is oblidged to hear us for them seing we are so subject to mistake in the Matter of our Prayers 2ly We should not be angry at God for not giving Returns to our Prayers seing we are so subject to mistake in the Matter of our Prayers and we should observe the Divine Providence answering more our Necessities than irregular Desires A 3d. Use is Since we are so subject to mistake in this matter we should be much given to Meditation and due Preparation of Heart to consider what is fit for us before we rashly bring forth our Desires before God A 4th Use of Exhortation is we should labour to have fit and proper Matter for our Prayers to God under our Crosses and for that effect we should imitate the Saints to pray for what they prayed for under the Cross we find them praying for Support under Tryals Psal 133. We find them praying for the pardon of their sin for Light to know their Way and for the Blessing of the Cross 2ly We would labour to have Prospect of the Designs of Providence that the Matter of our Prayers may be in complyance with these Designs 3ly We would labour for a single Intention after Gods Glory and our Spiritual Good that our chief Desires may run after the Communication of Gods Grace to promote those Ends Observe we are not only ready to miscarry in the Matter of our Prayers but also in the Manner of our Prayers the Text says we are ignorant not only what to pray for but how to pray becomingly as the Word may be translated I shall clear the Truth of this by instanceing the many miscarriage of People in the Manner of their Prayers And 1st They may mistake in the Object of their Worship by presenting God under some external Image or in their fancy ascribing some likeness to him seing he is an invisible Spirit and we are forbidden to make any representations of God either external or internal in our Fancy for to do this is against the Second Command A 2d Mistake we are ready to fall in is We look on God the Father as hardly accessible by us and as one that is not so ready to hear us as Christ would be which apprehension Christ cures by telling us that the Father himself loveth us and the Scripture cures it by making the Fathers Love the Fountain of our Redemption A 3d. Is our going immediatly to God and miskenning of Christ We should come to the Throne of Grace being encouraged by his Intercession springing from his Sympathy with us Heb. 4. last We should found our expectation of our Mercy upon his Merite this is to ask in his Name this is to go in to the Holiest by the New and Living Way by his Blood Heb. 10. Self-righteousness obstructs this A 4th Cause of our miscarriage is the want of singleness in our Intentions to use our Mercy not as Fewel to our Lusts but as a Mean to glorify God therefore Heb. 10. We are desired to draw near to God with a true Heart A 5th Cause is our Formality which makes us judge with the Pharisee Luke 18. That the external Act of praying is obligeing to God and meritorious with him whereas we should lay only the stress of procureing our Mercies on Christs Merite and use Prayer as an appointed Mean for obtaining of our Mercy 6ly Our Stupidity and want of sense of the Necessity and Excellency of Spiritual Mercies makes us miscarry in the Manner of our Prayers it makes us faint in our desires and not fervent in