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
prepare for them an Heavenly City now Believers in Christ are Abraham's Spiritual Seed with whom that Covenant was made and therefore they must go to Heaven and cannot be condemned to go to Hell 2d Ground of their freedom from Condemnation is their freedom from the Law Believers are not under the Law but under Grace Rom. 6 They are married to Christ and so are not under the Dominion of their old Husband the Law They are not under the Law as an Covenant tho they be under it as an Rule of Life and so they cannot be under the commination of that Covenant because of the Transgressions of it now where the Law does not condemn the Judge cannot condemn 3d. Ground of Certainty is the Believers interest in Christ's Sacrifice Heb. 12.24 It is said we are come to the blood of sprinkling we have a real Interest in his Sacrifice because he is One that had our nature 2ly That Sacrifice by God's Appointment and his own Consent was offered up for Believers and he had a Spiritual Sâ—bness to them Now since Believers have an interest in this Sacrifice this cannot but secure them from Condemnation if you consider the expiatory Vertue thereof which expiatory Vertue is evinced from these few Considerations 1st Consider the infinitely wise God chose this Sacrifice to expiate the Sins of Believers Heb. 10.5 2ly He accepted of this Sacrifice as a proper and effectual Mean to produce this end Eph. 5.2 3ly This Sacrifice had an Intrinsick Worth in it and was spotless 4ly It was offered up by the Heavenly-Fire of the Eternal Spirit Heb. 9.14 5ly The Offerer was the High-Priest of the New Testament himself inaugurate in his Office by God himself Heb. 7.21 6ly The Sufferings he was put to by being thus a Sacrifice were the accomplishments of the Commination of the Law An Fourth Ground of Certainty is the absolution of Christ the Believers soverty in his Resurrection and this absolution more fully cleared by his Session at God's Right Hand Rom. 4 and last and Heb. 1. and 3. A 5th Ground of Certainty of the Believers freedom is the promulgate Gospel which plainly asserts that the Believer is not condemned John 3.18 and 5.24 And this Truth of the Gospel is confirmed by external Miracles and by the Internal Operations of the Spirit of God A 6th Ground is the Priviledges that this Gospel declares are conferred on Believers as 1st The Priviledge of Justification and that secures the Believer from Condemnation 1st Because it is God's Deed Rom. 8 33. and 34. 2ly It is an Act of Grace Rom. 3.24 We are justified freely by his Grace now Grace must reign over Sin and Death Rom. 5. and last 3ly It is an Act founded on Christ's Righteousness which is called the Righteousness of God viz. of his Invention and Approbation 2 Cor. 5. and last And therefore this Priviledge of Justification cannot but secure the Believer from Condemnation 4ly This Act of Justification draws with it the total and irrepâ—alable Pardon of all Sin Rom. 4.5 6. compared with Psal 32.1 2· For the Apostle Rom. 4 clears from that Psalm that the Gospel-Righteousness is not a Righteousness of Works for it draws with it as its attendant the Remission of Sins A 2d Priviledge that the Gospel secures to a Believer is Adoption John 1.12 and this cannot but secure the Believer from Condemnation because a sure Title to eternal Life depends on it and follows the same Rom. 8.17 1 Joh. 3.1 2. A Third Priviledge that the Gospel assures us Believers have Is that they are sanctified by the Spirit of God which is their being made meet for Heaven Col. 1.12 It is the Earnest of it Eph 1 14. Now this cannot but secure them from Condemnation because God cannot separate a man that hath his Image from himself seing the Image of God is given by him to prepare a man for Communion with himself A 7th Ground is the Believer is unite to Christ not only because Christ hath the same Humane Nature with him but because he is mystically and spiritually one with him 1 Cor. 6.17 The Believer is a piece of Christ mystical therefore the Church of Believers is called his fullness Eph. 1. last Now this Union with Christ secures from Condemnation because the Love of the Father that is terminate on Christ primarly and principally must also necessarly terminate on them see Jo. 17. last An 8to Ground of certainty is That Christ is Judge and the Rule whereby he proceeds is not the Law but the Gospel John 12.48 49 and 50. Use of Consolation from this Doctrine is 1st To these who are under the conviction of Sin Guilt and Death and who have fled for Refuge to Christ such are not allowed to have the Spirit of Bondage again to fear Condemnation Rom. 8.15 2ly To such who are under paternal Chastisements for Sin because these are our evidences of our freedom from Condemnation 1 Cor. 11.32 And therefore they should not be looked on as Prooffs of our lyableness to Condemnation 3ly It is comfortable to those that are Assaulted with Satan's Fiery Darts suggesting to them that they will be condemned and yet giving them no sufficient ground to found that Assertion on If a mans Conscience tell him that he believes on Christ from this Text he may easily repell all these horrid Temptations 4ly It is very comfortable at the hour of Death for Death wants its Sting to an Believer 1 Cor. 15.55 Death is but a sleep to a Believer Death doth not seperate a Believer from the Love of God Rom. 8. last But it is the Believers passage to immediate Communion with God and therefore Paul 2 Cor. 5.8 Desires to be absent from the body and present with the Lord. The former Scriptural-Grounds assuring the Believer that he is free from Condemnation they are fit to be applyed by these Believers that know they have Faith and whose fears of Condemnation arise more from their reflection on their Guilt Corruption and Misery then from any Jealousie that they want Faith But for such whose fears of Condemnation arise from the weakness of their Faith I would have them consider many Scripture Instances which clear that a weak Faith maybe very profitable if it be true As the Faith of the Leper who believed Christ's Power but questioned his Willingness Mâ—th 8 and as the Faith of the Prodigal who believed his Father might put him amongst the Servants but could not make him a Son see what Opinion Paul hath of the Faith of the Hebrews Heb. 6.9 compared with the 12. and 13. and compared with the 5. and 12. Secondly There is an use of Tryal to try whether we have an Interest in this Priviledge or no. And 1st Try it by your Faith whether ye believe the promises of God whose performances are very improbable like as Abraham did Then are we Abraham's spiritual Seed and so have Interest in the Covenant made with him 2ly Try
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
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
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