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
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
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
2 16. 2ly By making Christs Resurrection the ground of it 1 Pet. 1.21 3ly By making his entry into Heaven the ground of it Heb. 6. last 4ly Bâ— discerning the Fruits of the Spirit see the preceeding Verse 5ly By observing the Victories over Temptations that God affords us Psal 73.24 Observe from the next Verse that our Happiness which is the Object of Hope it is not presently enjoyed but deferred 1st Because Christ mystical is not perfected the Souls under the Altar Rev. 6. their cry is not answered until their Brethrens Sufferings be fulfilled as well as theirs 2ly Individual Believers are not fit for Heaven till they be free of Sin and Mortality 1 Cor. 15. 3ly God continues Believers in the World he does not translate them to Heaven presently that they may beâ— Light shining in the dark World by good Example 4ly That they may keep off Wrath from the Society where they live if there had been ten Righteous Persons in Sodom it had not been destroyed and that they may be Intercessours for the sinfulâ— â—orld that it may not be destroyed as Moses was â—r sinful Israel Ezod 32. And 5ly It is deferred â—at Heaven may be the sweeter when it comes â—ope deferred makes the Heart sick but when the â—re comes it is a Tree of Life Prov 13.12 Use of Caution Beware of chosing present pleaâ—res before a deferred Happiness For these Pleaâ—res are insufficient Eccl. 2.1 2ly They are the â—easures of Sin and very momentany Heb 11.25 â—y This deferred Happiness is very certain and â—ery near Rom. 13. It is said our Salvation is nearer â—en when we Believed Heb. 10.37 Use 2d Wonder not to see the Lord delay the Temporal deliverance of his Kirk seing he delays â—e compleat delivery of it The Churches lying â—nder the Egyptian and Babilonish Captivity was â—ong But seing this is a peice of the Saints their Tryal to have their partial and total deliverance deerred we should be prepared to bear it First by considering the certainty of it that it will come â—ly By considering that Infinite Wisdom will appoint â—he fittest season for its coming which will tend most â—o his Glory and our Comfort 3ly We should comfort our selves by considering that God is still at work in the mean time fulfilling Scripture-predictions Use 3d. That since this happiness is deferred while we have time we should improve it in making our Title sure to it and fitting and preparing our selves for it Observe next That since happiness is the object of hope we have no certainty for it for it is only knowable by Supernatural Revelation Col. 1.5 2 Tim. 1.10 Happiness is the effect of Mercy The acting of which Attribute is free and therefore only knowable by Divine Revelation tho the actings of vindictive Justice be necessary and so easily known by Natures Light 2ly This happiness is hid and vailed to sense by many Vails of Sinfulness Misery and Mortality The difficulty of Faith and unstability thereof in Believers tells it has no sensible certainty of Heaven and the total Ignorance of the Heathen Philosophers of this truth with the scant knowledge that those had of it that lived under the Law tells us that there is no sensible certainty for Heaven Use of Caution Let not the sensible certainty of allureing present good be preferred to this Happiness for the alluring Good of this World is uncertain and ensnaring 2ly Let not the sensible Persecutions of this World deter you from your Duty so as to make you miss this Happiness for all the Evil of Persecution is but Chastisement Heb. 12. It is limited Psal 76. Jer. 10. It is mixt with strong Consolations 2 Cor. 1.6 It is light and momentany 2 Cor. 4. and penult A 2d Use of Tryal seing ye want of sensible certainty of it try whether ye have the Faith of it or no Marks of it are first ye will please God with Enoch Heb 11.6 2ly Ye will chose Affliction before Sin with Moses Heb. 11.35 3ly Ye will be strangers oâ— the Earth with the Patriarths Heb. 11 13. 4ly Ye will be hearty sufferers for Christ Heb. 10.34 2 Tim. 1 12. A 5th Mark is ye will be unwearied in diligence for doing good 1 Cor. 15. And Lastly Ye will be fearless of Death Phil 1.23 2 Cor. 5.1 2. A 3d. Use is An Use of Exhortation since ye want the sensible certainty of your happiness Labour for a certainty of the Faith of it For this effect Labour to be well acquaint with with Christ the knowledge of Christ will draw with it the believing certainty of this Happiness See Eph. 1.18 19. 2ly Meditate much on Scriptures and the Power of God Christ tells the Saducees that they would not believe the Resurrection to Life because they knew not the Scriptures nor the Power of God A 3d. Help to Faith Look on the Spirits presence under the notion of an earnest for so it called Eph. 1.2 Cor. 5. The first fruits of the Spirit should make us wait for the Adoption 4ly We should with Abraham not stagger at the promise of Heaven through unbelief we should not sit as Judge upon the Truth or falshood of the Promise we should instantly repell all Thoughts of the improbability of the performance of Promises Abraham would not consider his own Body now Dead We have the more need to obey this Exhortation to have the certainty of the Faith of our Happiness when we want the sensible certainty thereof the more need we have of it under the Cross nor any other time because our sight by Faith of Heaven is dimned under Crosses For 1st Our Consciences accuses us of Sin and for our Guilt Then 2ly We become Jealous of the Truth of our former Experiences of Gods Love 3ly With Hezekiah we become apprehensive of the grouth and continuance of our Tryal Isai 38. From Day untill Night thou will make an end of me and because with the Church Lam. 3. He will reckon God his Enemy and his case hopeless all which are Clouds to dim our sight of Heaven Use of Instruction this lets us see first the reason why the Members of the Visible Church have need of Saving Grace to help them to assent to the truth of the Gospel the reason is because this assent is no founded on sensible certainty or rational evidence but upon Divine Testimony and therefore it being the assent of Faith it most be the Gift of God Eph. 2.10 2ly This instructs us in the true reason why these that are wise Men after the flesh are not called It is because they know not to set to their Seal to Gods truth all that they win to is the improvemeâ— of their reason Now follows the description of the Affection oâ— hope It is called a Patient waiting for Heaven whicâ— imports first A longing for Heaven 2 Tim. 4. â— Rom. 8 23 Phil. 3 last 2 Cor. 4. last and 5 and 〈◊〉 Phil. 1.23 The Excellency and Eternity of the
blessedness together with this that it carries 〈◊〉 the bosom of it a removal of all Evil engageth 〈◊〉 to long for it It is our diffidence of the certainâ— of this happiness and our Carnal Minds wherebâ— we are strongly affected to Bodily and external gooâ— These two make us unconcerned and indifferent as 〈◊〉 our going hastily to Heaven 2ly This Patieâ— waiting for Heaven imports our expectation of 〈◊〉 we would believe that it is keeped for us 1 Pet. â— 2ly We should believe we are keeped for it 1 Pâ— 1 5. 1 Pet 4 last 2 Tim. 1 12. This firm expectâ—tion of Heaven is necessary for defending us agaiâ— Worldly Allurements and fixing our Love to Goâ— 3ly This Patient waiting imports in it an endâ—ing of Crosses without Fretting without Faintinâ— we should not fret under Persecutions under Perâ—nal Chastisements under the labour and toil of Duty under the singularity of Crosses under the Assaults of Satans Temptations which may be violent strange and frequent we should kyth our Patience in the want of fretting under Crosses by our Love to God complyance with our present Duty and our loathness to take sinful courses for our relief 4ly This Patient waiting for Heaven imports a protracted and continued hope See Psal 71 14 Col. 1 19 1 Pet. 1 13 Heb 3.14 It is necessary because it is long betwixt the promise of it and the performance of it 2â—y Our Work continues and therefore our hope should continue 3ly Our Tryals may continue and therefore our Hope should continue 4ly We have good reason to continue our hope under continuing Tryals because God has born through formerly the Saints under alle long Tryals and the experience we have had of Gods through bearing us in our former Tryals should make us believe that he will carry us through all the Tryals that is befor our hand Use of this is If we would wait patiently for Heaven as the Text bids us we must strive for an all of Patience Col. 1.10 and for this effect we should acquire much of the Art of Self-denyal Verse 26. Likeways the Spirit also helpeth our Infirmities HEre the Apostle gives us an other Ground of Comfort under the Cross viz That tho the Saints be compassed with Infirmities yet the Spirit supports them under those and doth as the word in the first Language imports join himself with them in bearing of their Burthen Observe The Saints under Crosses have Infirmities both Moral and Physical Moral Infirmities such as Discontent as Jonah had Impatience which Job had a share of Unbelief with David Psal 77 Partial Atheism Psal 73 Pride with Hezekiah Isai 39. Passionate revenge with David in the case of Nabal Selfishness with those People that lived in the days of Hagai who Builded their own houses and forgot to Build the house of God weariedness in Labour and toil in Duty with Moses who wearied in the toil and labour of the Government of the People Partial Hypocrisie with David in the matter of Vriah 1 Pet. 2 1 2ly They are subject to Physical Troubles because they meet with Challenges for their old and new Sins under the Crosses which makes them apprehend their Crosses to be wrathful and makes them fear their continueing and grouth In the 3d place They are subject to Bodily Frailty and Sickness and Death which certainly contributes to make the Cross the more uneasy The Saints subjection to these manifold Moral Infirmities should bâ— a motive to humble them and to make them watchful lest they break out into gross Transgressions by them For when I say the Saints are subject to those Infirmities my meaning is not that the tract of their life is spent in outward Acts signifying the Predominancy of these ills in their heart for the Godly Man does no Iniquity in that sense See Psal 119 2 1 Jo. 3.8 But when I say they are subjsâ—ct to Infirmities my meaning is That Corruption tho it be broken in its Power in Believers yet it is partially Acting with their Graces There is another Use And that is Since the Saints are subject to physical Throuble then they need not wonder that besides the Persecution they sustained for the Testimony of the Truth they are lyable to manifold personal troubles since the Saints have been tryed with those before them Observe 2ly That the Spirit supports the Saints under their Infirmities he keeps them from despair under their most violent Temptations Psal 42.5 Psal 73 23. and 73.3 Lam. 3.13 The Spirit supports the Saints by giving them a prospect of Heaven Eph. 1.18 this cures their impatience and discontent 2ly He supports them by discovering the Truth of their Grace 1 Cor. 2.12 this was the way he supported Job 2ly He supports them against Temptations to Sin by discovering the odiousness of Sin to them this was it whereby he keeped David from yeilding to the Temptations of fretting against the prosperity of the Wicked the Spirit did convince him that if he gave way to that Temptation it were upon the matter an denying of the necessity and advantage of Piety Psal 73 17. 4ly The Spirit keeps a man from sinning under the Cross by fixing a man in such thoughts as may best preserve him from these sins he is presently tempted to and therefore when the Spirit would preserve David from despair Psal 77. He fixes his thoughts on the former kindnesses of God towards him He called to mind the former days 5ly He supports the Saints by strengthening the habits of Grace Eph. 3.17 and this makes their Gracious Work more easy 6ly He applys the promises to them and so makes them cheerful in their duty notwithstanding of their Infirmities 7ly He gives them access to God in Prayer as the Text afterwards tells us Vse 1st This lets us see That common Courage will not bear us through our Infirmities 2ly This refutes the Worlds Atheism because it evinceth that there is an efficacy in the Spirit that supports the Saints under their Infirmities 3ly It bids Crossed Christians under their Infirmities be careful to obtain and entertain the Spirits presence by shunning Legality Worldlyness and Sensuality greiving the Spirit Repelling his motions and quenching them we should Pray much to God for the Spirit Luke 17 18. We should labour to attain the Spirits presence by the use of Ordinances next we should be careful to refer our through-bearing to the Spirit and not to our selves Verse 26. For we know not what we should pray for as we ought but the Spirit it self also maketh Intercession for us with groanings which cannot be uttered THE Apostle doth instance the particular help the Spirit affords us in Prayer To prove that the Spirit is the helper of our Infirmities under the Cross Observe 1st That Prayer is a very suitable Exercise to Crossed Christians 2ly We are very ignorant what to Pray for or how to Pray 3ly This indisposition for Prayer is removed by the Spirit And 4ly Where the Spirit removes
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
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
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
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
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
suppose it 's a great difficulty to overcome the Temptation of the Contentments of this life And this will appear to be true if ye consider thâ— these Contentments have a sensible present certainty which makes us prefer them to the thing of another life which are to come and cannot be seen but believed 2ly The Contentment they offer is suitable to our Corruption 3ly At the first view they offer Happiness as they did to Solomon 4ly We are under necessity to use these Contentments and readily the use of them ensnares us and the necessity of our using them makes us forget our selves when our heart is too much taken away by them 5ly We would willingly have Happiness to ly in them as appears by our trying them after disappointments Solomon tryed Wisdom again and again Eccl. 2 12 Our desire that Happiness should be in them makes us hardly believe that it is not in them 6ly The Contentments of this life are very various and our deceitful heart tho we have experience of the emptiness of some yet it bids is try others this made Solomon turn himself from one thing to another 7ly There are many Folks that are drawen away with the Contentments of this life and that makes the Temptation hardly overcome 8ly We have the easy opportunity of enjoying them and that proves a great snare to us they may easily be had by some whereas spiritual Comforts require more diligence to obtain them 9â—y The heart of Man must be defended by spiritual Enjoyments against this snare and many times the Christian lyes out of these partly through Gods Desertions and partly through his own Sin Mis-belief Laziness and unconstant pursuit of them Use Wonder not then that this temptation carries so many away with it 2ly It says to the Rich that they should be afraid for they are in the midst of Temptation 3ly It says to the Poor that they should be Content with their Poverty because they want the temptation and not to repine 4ly It exhorts all to be sober-Minded and those that stand under this Temptation to be humble seing it is so dangerous 5ly Seing it is a Temptation that is so hardly overcome we would try whether we be overcome by it or not And 1st We must try whether we make use of these Contentments to satisfy our heart under want of Communion with God 2ly We would try whether or not we are so well pleased with them as we will desire to live in the World perpetualy and make it our home 3ly Whether we use them as helps to serve God or rather as fewel to our Lusts Observe 2ly That God has provided sufficient security against the temptation of the Worlds Contentments As appears 1st If ye consider that he has clearly revealed a Heaven and an other Life and has given them the security of a promise for it Heb 11 13. 2ly He has given them the first fruits of the Spirit to make these tasteless to them Psal 4 7. 3ly Ordinarly he keeps them from this Temptationâ— either by denying them these Contentments for nâ— many Rich are called 1 Cor. 1 30. Or by mixing something with them if they enjoy them that maâ— make them wersh to them viz Some spiritual Exercise about their Soul-state or some sad grieving cross that sticks to them that makes their other Contentments wersh 3ly Some fear of the inconstancy of their Lot as Job had Job 3 26. Or lastly He sets up a Light in the Mind that discovers the Vanity of all these Contentments to them Use this tells us that when the People of God are overcome with this Temptation in less or more they may blame themselves and not him 2ly It says that we should be thanful to God for these things that he gives us as securities against this temptation And for the first fruits of the Spirit our sticking Cross and the fears of coming Crosses we should be thankful 3ly Since he his provided thir sufficient Securities for us let us use all means to preserve us from the scaith of this Temptation And for this effect build up your selves in the Faith of the Truth of the Gospel 2ly Meditate much on the Excellency of the Good therein offered 3ly Consider much the vanity of all these Enjoyments Consider their unsuitableness emptiness and inconstancy and how frequently ye have met with Disappointments from them 4ly Be busie at your Duty that ye may not be ensnared by Idleness 5ly Take head to your Heart in the very first pursueing of these Contentments that it be not over eager Regulate your Conversation more by the word then by the Example of others Meditate much on Old-Age Death and Judgement Eccles 11.8 9.10 11. And lastly Labour to live in the Enjoyments of Gospel-Comforts Motives to perswade to the use of these Directions Are 1st The Eager pursuit of the Worlds Contentments loses our Time and makes us neglect our Duty 2ly It is an Sin that breaks our peace with God 3ly It wears out the thoughts of God Death and Judgement out of our Heart 4ly It makes Spiritual Content and Fellowship with God appear less excellent in our Eye And 5ly It makes our Cross more intollerable when it comes on us The next thing that the Apostle says that shall not separate us from the Love of God is Angels And by Angels some here mean Good Angels not that these can endeavour to separate us from the Love of God but by way of supposition that tho they would yet they could not effectuate it For we may suppose things that will never be to clear an Truth Gal. 1 8. By Principalities and Powers are there meant Devils Eph. 6 12. Col. 2 5. Called so because of their Power over the Inferiour World and therefore the Devil is called the Prince of the Power of the Air. 2ly For their Dominion over the Ungodly Men in the World Eph. 6 12. Or 3ly Here he may mean the most Mighty and Wickedest of these Spirits for certainly there are some of them more Mighty and Wicked then other Matth. 12 45. We may observe here that the Devils are greâ— Enemies to our Salvation and endeavour to separate us from Gods Love The Devils Enmity against 〈◊〉 appears In the Bodily Possession of the Saints he possessing of Mary-Magdalen Luke 13 16. And his drawing some of them to Compacts with himself 2 Chron. 33 6. Next it appears by his Accusations of them to God Job 1 Zech. 2 1 2. As also by his Accusations of them to themselves Luke 22 31 2 Cor. 2 7 11. And his Accusations of them to their Neighbours it was he that filled the Hearts of Jobâ— Friends with Surmises of his Hypocrisy As also he Accuses God to us as he did to our first Parents Gen. 1.12 His Enmity appears by his wronging their Goods as in the instance of Job it appears by his tempting them to Sin And that these Temptations come from him and not so much from Corruption
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