of the sensible presence of the Spirit that they may have his supporting encouragement at their hand under their seeing and feeling Mortality When the Text says The Spirit is Life in opposition to the Bodys Death It doth not only intimate that the Soul lives a spiritual life and likeways that it doth live that Life after Death immediatly But likeways it imports that the Holy Spirit of God as present in the Soul of a Christian is a pledge and cause of spiritual life here and immediatly after Death when it is a pledge and cause of immortal Life at the Resurrection For when the Text speaks of the Spirit being Life the word Spirit is not meant so much of a mans Soul as of the Indwelling spirit of God in Belivers which is clear by the words subjoined in the Eleventh verse Observe from these Two Verses jointly considered That the Indwelling presence of the Spirit in Believers is a sure pledge of immortal Glory and this is clear by these three 1st Consider the import and significancy of this Gift 2ly It 's Efficacy 3ly Consider it's Irrevocableness And First As to It 's significancy Consider the Names Designations and Descriptions it gets in Scripture 1st It is called the Blessing of Abraham Gal. 3.14 so it signifies that God's Covenant with Abraham belongs to them now Christ Luke 20 Evinces That God cannot be the God of the Dead but of the Living 2ly It is called a Seal Eph. â— 30. To signifie that God hath an peculiar interest â— them that have it as his peculiar Treasure and therâ—fore it is sure he cannot lose them by death Anâ—hilation and Perdition 3ly It is called the Ernest Eph. 1.13 2 Cor. 5.5 and 1 22. And therâ—fore where it is given it signifies Gods purpose anâ— Obligation to give the Inheritance 4ly It is callâ— the Unction or Anointing 2 Cor. 1.21 As 1 Joh. 2.20 To hold out that by the present of the Spirit Gods People are separate sanctâ—fied and dignified to be Gods Kings to triumph over all their spiritual Enemies whereof Death iâ— one 5ly It is called the Spirit of Promise Eph. 1 13. and the promise of the Spirit Gal. 3.14 Because the Gracious Indwelling of the Spirit in â— perfection is the primary and comprehensive goâ— promised in the Gospel and the great design of the Gospel being to possess People of the Spirit therefore the Gospel is called 2 Cor. 3. The Miâ—stration of the Spirit and therefore the presence â— the Spirit signifies that God will grant to the havâ— of it Glory to come seing when God grants tâ— primary good promised in the Gospel he will noâ— deny them any accessory good that 's promised 〈◊〉 the same Now Glory is a consequent unto thâ— presence of the Spirit see Verse 11. Next Consider the Efficacy of this Gift whiâ— kyths in these two 1st in raising us from tâ— Death of sin 2ly In raising Christ from the Deaâ— see for a proof of its Efficacy Eph. 1.19 20. And 3ly Consider it s an irrevocable Gift bâ—cause the Gifts and Callings of God are without Repentance And 2ly Because the Spirit is given to them not to be taken from them again for he is said to dwell in them by his Spirit and to make them a perpetual Sanctuary to himself Ezek. 37.26 He is to be a spring of Eternal Life to them Joh. 7.38 Joh. 4.14 The Soul that is thus possessed of the Spirit cannot miss Eternal Life for it is an Eternal habitation for God and the Spirit gives the Soul Eternal Life now the Spirit cannot give the Soul Eternal Life if the Body lay perpetually in the Grave The Use of this is since the presence of the Holy Spirit in a Believer is a sure pledge of immortal Life it reproves Believers that have it that they are not more lively in their hope of Glory A 2d Use is To Instruct us in the worth of this Gift God may give and take other Gifts from us but he gives us this Gift without Rueing and Repenting we may lose other Gifts but this is a permanent Enjoyment there is nothing in the World that has the full significancy that this Gift has nor has its Efficacy And therefore these that have it should be thankful for it and whosoever want it should be at pains to obtain it Verse 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you HEre the Apostle preoccupies an Objection they might have said since our Soul lives and shall our Body ly perpetually in the Grave wherefore then serves our Justification It is Answered That if the Spirit of God dwell in us that same Spirit will quicken our Mortal Body In the Words ye may take notice of the Assurance that the Apostle gives of the Resurrection of the Body upon the account of the Pledge thereof in time and that is the Spirit dwelling in us And 1st Ye may observe That the Mortal Body shall be quickened again and this appears from the priviledge of Justification seing Death is a punishment following upon sin 2ly Adoption cleaâ— it Luke 20.36 compared with Rom. 8.23 3â— Christs Resurrection clears it his Resurrection being the exemplary cause of ours 1 Cor. 15 2â— 4ly The Spirits Indwelling in the Body clears it 1 Cor. 6.19 and see the Text. 5ly The Body beinâ— a peice of Christ Mystical see 1 Cor. 6.15 1 Thes 4 and 14. 6ly Christs Engagement to the Fatheâ— clears it Joh. 6.37 7ly The Immortality of the Soul compared with the Natural Inclination of iâ— to the Body clears it because nihil violentum est de rabite and therefore Luke 20.37 Christ takes it foâ— granted since Abraham Isaac and Jacob live in theiâ— Souls their Bodies must revive again And that the self same Body shall rise again Appears 1st Becauâ— Chrâ—st had the self same Body and his Resurrection was a Patern of ours 2ly Christ says God can caâ— the Body in Hell after Death 3ly The Bodies thaâ— are raised come out of their Graves John 5.28 29 4ly Paul Prays that the Body may be kept blamelesâ— till the coming of Christ 1 Thess 5. 5ly It 's the Mortal Body see the Text 1 Cor 15. This Corruptible c. Use of Exhortation strive to believe this Article And that by considering the Scriptures are the Word of God and believing the Omnipotent Power of God Luke 20 36. 2ly It exhorts us to abound in Gods Service 1 Cor. 15. last 3ly It bids us suffer for Christ when called to it 4ly It reproves those that stain their Body by Intemperance and Lust see 1 Cor. 6. An other Use is of Comfort for those that have pained Bodies like Lazarus and Job it s sowen in Dishonour it s raised in Glory and it is of comfort to them that have weak Bodies it is sowen in weakness it s
the former Verse He in this Verse preoccupies an Objection that they might have made against the Application of the Priviledge of Non-condemnation It might have been said that since Believers must dye what benefite can be expected by them as enjoying that Priviledge It is Answered they must dye because of inherent Sin For God to shew his indignation against all sin appointed Death Likeways they must dye for the abolition of it God appointing the dissolution of our Nature to be the Method for its perfect cure yet the comfort is that tho the body dye yet the Soul lives because of Christs Righteousness And a second Comfort is that the Souls Life is an Pledge of the Resurrection of the Body Here we may see that Christ dweâ—ls in his Peoples Hearts by his Spirit 1 John 3. last And ye may Observe 1st That there may be Inherent Sin in those in whom Christ dwells though it reign not Rom. 7. last The Lord does not perfect our Cure all at once he leaves this evil Neighbour in our Hearts to embitter the Worlds Comforts to us to try our Faith of Justification and to call us to a vigilant and dependant frame upon himself Observe 2ly That the Godly must dye For albeit Christ hath removed the whole Curse of the Law and satisfyed Justice compleatly for all our sins and has the Fathers Promise that he shall free his People from all the bad Consequences of sin yet a present total freedom from all these Consequences that followes on sin upon their first believing is not promised by the Father to him or to them It is secured that it shall be done in Gods time and way but mortality is not removed from them presently If ye shall say they are freed from the Curse of the Law in Justification why then and they not freed presently from all the effects of that Curse Answer Mortality continues on the Justified not by vertue of a curseing Law as though it would be a Reflection upon Justice if God should deliver the Believer upon his first Faith altogether from Mortality But Mortality is continued by the Soveraign God for wise Ends not to make a particular satisfaction to Justice for our sin that Christ hath left unmade but because God will have the whole Mystical Body its perfection to be all at once and he will have his People to live in this World by Faith and therefore he makes the Mortality of Believers a vail to hide their promised Felicity from Sense And that the Mortality of Believers is not continued upon them as the Effect of a curseing Law is clear from what the Apostle says 1 Cor. 15. That their Death wants its Sting Next we see Death inflicted as a Chastisement upon some of the Godly See 1 Cor. 11.30 31 32 And it is clear in the Instance of Josia who dyed in peace and yet was chastised with a violent Death for his rash engagement in a War Now God inflicting Death upon Believers testifies his Fatherly Displeasure against sin but not his Justice against them as a just Judge for Affliction is sent upon them as an Accomplishment of the Threatning annext to the Covenant of Grace but not as an Accomplishment of the Law-curse Psal 89.32 This is much for the Comfort of Believers Use of this is since Believers must die They would prepare for Death and if they would be prepared they would make use of these Directions 1st Labour to be sure of the indwelling Spirit for that is the only sure mark of an interest in Christ they would not lean to an empty profession a great measure of common gifts or meer Morality A 2d Direction is They would found their Title to Life only upon the Righteousness of Christ and not upon their own merite A 3d. is They would be willing to dye and therefore they would mortify their Covetousness and their Security and they would labour for a firm Faith in Divine Providence whereby they may committ the disposal of all their concerns and the concerns of the Church to God as Joseph did Gen. last 4th Direction is They would labour to have peace of Conscience at Death and for this effect they would beware of lying under impenitency for old or new contracted Guilt Likeas they would labour for a Testimony from their Conscience that they have readily accepted of the Gospel-Offer 2ly They would labour to have the Conscience witnessing their singleness in their Conversation at Death as Hezekiah had in his sickness Isai 38. Likeas they would have the Conscience witnessing their Diligence in Duty That so an entrance may be Administred to them abundantly to the Everlasting Kingdom of our Lord Jesus 2 Pet. 1.4 A 5th Direction is They would fix themselves in the faith of the Immortality of the Soul which Immortality appears from its conception of immaterial Objects 2ly From its Operâ—tions independent on the Body as in Extasies 3ly From the Moral Government of God in the World by Laws and Judgement considered jointly with the impartial Justice of God with the Miseries of the Godly and the Prosperity of the Wicked A 6th Direction is We would build our selves up in the faith of the Resurrection of the Body Observe 3ly That the Godly have a spiritual life in their Soul as appears by the spiritual sense they have of spiritual things They have an Hunger and Thirst after spiritual Food They have a spiritual sigh of spiritual Mysteries by Faith and they have a spiritual feeling of sin and misery Now this spiritual Life continues after Death as appears from Luke 16.23 and 23 43. Phil 1 23. 2 Cor 5 1 The Apostle supposeth that the continuance of this Life after Death is a sufficient comfort to the Godly under their present Mortality and these considerations may clear the sufficiency of this Comfort if ye consider First The great Good that is in it 1st There is a freedom in it from Trouble and Vexation Rev. 14.13 Isai 57.1 2ly The perfection of Holiness is in it Heb. 12.23 And sâ— there is freedom from Coâ—ruption and horrid Temptations much uninterrupted Peace and Joy in expectation of a future Blessedness 3ly Theâ— have much good Company in it they have the fellowship of Angels and Saints Heb 12.22 23 They have the fellowship of the Patriarchs Luke 16.25 They have the fellowship of Christ Philip. 1.23 2 Cor. 5.8 Use of this is Godly Folks would comfort themselves with this Consolation under their Mortality 1st Because this Comfort is a pure Comfort unmixed with Trouble 2ly It is a sure Comfort as appears by the Scriptures formerly cited 3ly It is a near Comfort they have it partly in possession and they are to have a great measure of it immediatly on their Death This speak the great misery of these Mortals who altogether want spiritual life they want the great support that can Support Sinners under the View of Mortality Likeas this calls to the Godly to have a great measure
his Doctrine but the main End was to satisfie for our sins And though Christ be God-man yet it is not incongruous to say that he satisfyed his Fathers Justice for the contempt of his Father's Authority by the violation of that Law so expresly enacted by the Father because he did reveal himself to the Rational World by that Constitution Neither is the freedom of pardoning-Grace inconsistent with this satisfaction of Christ because though Christ bought our Pardon we did not buy it our selves and our Pardon may well be called free though it be given us for Christ's sake because the Father of Grace provided Christ for us 2ly Of Grace he accepted of Christ's suffering in our stead he might have required personal satisfaction from our selves And 3ly Of Grace he gives â— Faith through which we have interest in the satisfaction Neither can it be said that Christ's sufferings are not satisfactory to Justice because they were not Eternal For 1st The Dignity of his Person contributed to the value of his sufferings and thereforâ— it is said God by his own Blood purchased his Flock Acts 20.28 2ly He bore the extremity of suffering sinlesly and overcame them by his own Spirit in raising himself from the dead He ascribes the raising up of the Temple of his Body to himself Joâ— 2.19 Now the damned in Hell can neither suffeâ— sinlesly nor yet relieve themselves from their Sufferings which makes their Sufferings to be Eternal 2ly It tells us the Godly may well bear wiâ— Chastisements for sin seing Christ hath born the Legal Punishment 3ly This may encourage us to make use of Christ as a Savior seing he can give 〈◊〉 such a Salvation as is consistent with the Justice 〈◊〉 God he having born the punishment due to siâ— 4ly This may give us an account of the Righteousness of that Providence whereby an most innocent Person was exposed to the greatest Extremitie of Misery The Answer is tho he was personally Innocent yet he was Legally Guilty for he willingly undertook to be our Soverty And this mâ— tell us that the most dark and strange Providences would appear highly Rational if God's Designs were knowen in them The particulars wherein Christ's suffering did consist Are 1st In that he was subject to the sinless Infirmities of our Nature 2ly In his Subjection to the Moral and Ceremonial Law Gal. 4.4 3ly In his Temptations frae Satan 4ly In his Persecutions from the World 5ly In his Poverty 6ly In his Reproach Shame and Contempt he suffered from the World 7ly In his severe pains he had on the Cross in all the parts of his Body and without the least Alleviation of inward Joy which many of the Martyrs had 8ly It consisted in Natural Death Like as he had Trouble in his Soul as appears in his Prayers by strong Crying and Tears and by his Bloody sweat in the Garden and by his Outcry on the Cross when he said Why hast thou forsaken me And this suffering in his Soul consisted in his fear of being swallowed up of Wrath see Heb 5.7 8. which Fear was sinless because he having frail Nature and having a quick apprehension of Divine Wrath and its unsupportableness to that Nature without supernatural support and he at this time not reflecting on the promise of supernatural support he could not but fear the being overcome thereby If it be said it was a sin to him not to reflect on that promised Support I Answer It was no sin because his Mind being Finite and being fixed in the apprehension of that terrible Object of Divine Wrath it could be in no Natural Capacity at that same moment of time to reflect on the promises of Support the which he did quickly after when the Mind was in its Natural Capacity to do it 2ly His Soul-trouble consisted in the want of the sensible Enjoyment of his Fathers Love whereof he complainâ— on the Cross 3ly His Soul-Trouble consisted in that great Grief which put him in an Agony and made him Sorrowful even to Death And this was for feeling the Wrath of an Angry God against sin From this First We may see the greatness of the moral ill of Sin that brought on such sharp and sore Sufferings upon Christ 2ly We may see the firmness of the Commination of the Law for iâ— the Threatning was exactly accomplished on the the Elects Soverty It will be exactly accomplished on the Sinners themselves that have no interest in the sovertys satisfaction 3ly In Christ's severe Sufferings ye may read the greatness of his Love 4ly Since his Sufferings were so extream It commends his Carriage as an imitable pattern under an suffering lot see him Exercising Faith Love to God and his People Sympathy with God's People as he had with the Disciples when he found them sleeping Zeal Patience Self-denyal and the like c. We may here observe that the Text refers the inflicting of this Punishment to the Father he thaâ— sent his own Son Condemned that is punished siâ— in the flesh of his own Son This is clear because that this punishment was inflicted for manifestatioâ— of the Father's Justice Rom. 3 2â— Because he was offered to God the Father as an sacrifice Eph. 5.2 His suffering was the accomplishment of the Father'â— purpose and brought about by the Fathers provividence Acts 4.28 This Cup was holden to his Head by his Father Jo. 18.11 He dyed in Obedience to his Fathers command Jo. 10.18 This speaks the Fathers regarding the Credite of his own Law who tho he intended to save his Elect yet would not do it without keeping up the Honour of his Law and the Glory of his Justice 2ly It holds out the greatness of his Love to the believing World and gives them an ground of Assurance that there is no promise in the Covenant of Grace but he will perform it for their good He that punished his own Son to make way for their good will certainly for his cause give them all that good which he hath purchased Rom. 8.32 Verse 4. That the Righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit THis is the Effect of the wise Method that God did take for the Justification of the sinner in a way consistent with the Law And in speaking to these Words as they are connected with the former verse we will speak to these 3. Things 1st Clear what this Righteousness of the Law is and that it is a Righteousness 2ly That Christ hath acted and done it And 3ly That it is surely ours and that it is fulfilled in us As for the first The Righteousness of the Law to clear what it is and that it is you must know that it hath two parts its preceptive part and it 's Comminatory part now both these are Righteous 1st The preceptive part it is Righteous if ye consider either the Authority enjoining or the Matter enjoined The Authority is just If ye consider ouâ—
their Corruption By the things of the flesh are meant either such outward Enjoyments as are gratifying to our Corrupt Lusts or such sinful methods as Corrupt Men ordinarly chuse to attain these Enjoyments by or both By â—ding the things of the flesh is meant Corrupt Men their high esteem of strong desires after and solicitous care about these Enjoyments of the World that gratify unrenewed Lust That Unrenewed Men thus mind the things of the flesh appears Because to enjoy the Objects of their Lusts they will not stand to commit the greatest of crimes Jeroboam would not stand to commit Idolatry to gratify his Ambition Judas would not stick to betray his Master to gratify his Covetousness 2ly Unrenewed Men will expose themselves to much to ill of Spirit and Labour of Body to obtain these Enjoyments 3ly They expose themselves to many Bodily dangers to enjoy them 4ly They have great fears of loseng them they have a great confidence and rejoiceing in the enjoyment of them Luke 12. The Rich Man bad his Soul take rest and be Merry 5ly Unrenewed Folks have an exceeding greif when they want these Enjoyments The Causes why Unrenewed Fold mind the things of the Flesh are first Ignorance of and Infidelity about an other Life A second cause is a wrong Set of heart whereby they love to have their satisfaction placed in outward things more than in God A Third is the Devil hurries Corrupt Men to follow sinful courses who by that can get no leisure to reflect on the Vanity of these Enjoyments The Evils of their thus minding the things of the flesh Are 1st This practice ordinarly hardens People and gathers strength to Corruption and makes customary sin hard to be overcome Jer. 13.23 2ly This course is very scandalous and offensive to others 3ly It exposes Men to great smarting of Conscience for it 4ly It exposes them to many snares and destuction 1 Tim. 6.9 10. 5ly It exposes them to great Torment through disapointment of their expectations The Use of this serves First for Tryal Those that mind the things of the flesh are in a state of Nature 2ly It bids us pity those those that are in an unrenewed state For they have a pityful Employment minding always the things of the Flesh 3ly It exhorts such as are unrenewed to seek the Renovation of their Nature by Prayer to God for it and the use of the means of Grace see Peter's Exhortation to to Simon Magus Acts 8.22 and Ezek. 36.37 The last part of the verse is contained in these words Those that are after the Spirit mind the things of the Spirit Now First By those that are after the Spirit are meaned Such who have an renewed Nature whose Conversation flows from Faith and Love who are led by the Spirits motions whose Conversations are regulated by the Law in its spiritual meaning whose Conversation hath an tendency to promote spiritual Ends viz. The Glory of God and the pleasing of him their own Salvation the preserving Peace of Conscience the attaining of Communion with God in the World and the Edification of theâ— Neighbour By the things of the Spirit are meant these Duties the New Man exerciseth himself in with Delight and these Comforts that please the new Nature and its Felicity By the minding of the things of the Spirit is meant thâ— Christians esteem of and concernment about thâ— enjoyment of spiritual Good We may observe here the Renewed Man mind the things of the Spirit that is he minds the Dutiâ— that are pleasant and profitable to the New Naturâ— As 1st The duties of the Moral Law Paul tells 〈◊〉 in the 7 Rom. That he delights in the Law of Goâ— after the inward Man 2ly He minds the Exerciâ— of Faith he sits down under Christ's shadow witâ— great delight Câ—râ— 2.3 3ly He is much taken 〈◊〉 about the guiding of his Conscience 1st That 〈◊〉 Conscience may witness for his Integrity 2 Cor. â— 12. 2ly That his Conscience may testify his Tendeâ—ness 1 Cor. 4.2 3ly That it may testify his 〈◊〉 offensive walking Acts 24.16 4ly That his Coâ—science may testify for him that he hath an Intenâ— in Christ's Blood Heb. 10.22 4ly The reneâ—ed man minds Duty if you consider that he is careful to mix the Exercise of Grace with the Exercise of Gifts 1 Tim. 1 14. 5ly He is careful to Exercise the various Graces of the Spirit as providence calls him to it 2 Pet. 1.5 Next as to the Comforts of the New Nature he is an Man that hath a panting desire after fellowship with God Psal 63.8 and that either in Ordinances Psal 27.4 or in Providences Psal 34.7.8 In the last place the renewed man is taken up about his Felicity As 1st To make his Title sure to it Phi. 3.9.10 2ly That he may hastily enjoy it Phil. 3.14 3ly That he may keep entire friendship with God who is the giver of it 2 Cor. 5.8 4ly That he may taste something of it before he enjoy it fully Philip. 3. penulâ— And 5ly He commits the keeping of it to God till he come to the Actual Enjoyment of it 2 Tim. 1.12 From this we make an Use of Tryal of our renewed state And 2ly We would be exhorted if we would be in capacity to mind the things of the Spirit to study more Heart-renovation by labouring to entertain the impressions of the word without prejudice Rom. 6.17 Verse 6 For to be carnally minded is Death But to be spiritually minded is Life and Peace HEre the Apostle proves That those that walk after the flesh are lyable to Condemnation Because to be Carnally minded tends to Death and the truth is that these Objects which gratify Lust or rather those sinful courses that corrupt Nature takes for to attain the Enjoyment of these gratifying objects certainly tends to Death many times the wickedness of men brings them to an untimeous Natural Death and always Mens acting of Wickedness encreaseth Spiritual Death which stands in the Alâ—e nation of the Heart of Man from conversing with God whether to converse with him by Prayer in the use of publick Ordinances or in conscientious Reflections upon and improvement of the course of Divine Prvoidence Now since Sin encreases our Alienation from God it cannot but encrease our Spiritual Death for the Life of the Soul lyes in Communion and fellowship with God 2ly The Carnal Acts of the carnal mind encrease Spiritual Death because they encrease in us an impotency to do that which is spiritually good and they encrease in us a Readiness and Ability to do that which is Evil so then Sin cannot but encrease Siritual Death Because Spiritual Death consists in an Aversion from doing good and a readyness to do Evil. Likeas there is a strict Connection between the sinful course of the Carnal unrenewed Mind and Eternal Death which stands in the Eternal separation of an Man from the favourable presence of God And the Intimation and Expressions of his special Love
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
strong Comforter The Child of God is subject through self-love to overlook his Faults but the Spirit is a sharp and seasonable Reprover The Child of God is subject to lazieness and upsitting in the Way of God but the Spirit of God is a seasonable and powerful Exciter to Duty There is a 4th Use of Instruction from the Doctrine This instructs us what is the Cause Why the Children of God keep Gods Way notwithstanding of their Weakness in the Point of Light notwithstanding of the remaining Wickedness of their Heart and notwithstanding of the manifold external Temptations It is neither the strength of their Reason nor the strength of their Inherent Grace that is the Principal Cause of their keeping the way of God but this is the Cause of it Because they are led by the Spirit of God There is an other Use of Instruction from the Doctrine It instructs us in the misery of these that are not Gods Children such are not led by his Spirit For to be led by his Spirit is the alone Priviledge of Sons and this must be a great Misery to want this Guide because such are led by bad Examplâ— in this World by the Dictates of Corrupt Reason and by the swing of their Lusts There is an other Use from this Doctrine and that is of Exhortation to the Godly to exhort them rightly to improve this Priviledge And for this Effect 1st They would be humble and docile to his Teachings the meek he will guide in Judgement the meek he will teach his way Psal 52.10 2ly They would improve his Comforts for Encouragement to walk in the Way of God Acts 9.31 3ly They would be painful in improving his Assistance Col. 1.29 1 Cor. 15.10 4ly They would shun these Temptations he forwarnes them of And 5ly They would hearken to these Calls to Duty and Excitements he trysts them with Verse 15. But ye have not received the Spirit of Bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father HEre the Apostle proves that those that are led by the Spirit they are the Sons of God by two Arguments One is that they have received the Spirit of Adoption The other is the Spirit of God and their own Spirit witnesseth that they are Sons Observe 1st That Gods People receive the Spirit of Bondage before they receive the Spirit of Adoption Observe 2ly That the Elect People of God that receive the Spirit of Bondage they are allowed of God the Spirit of Adoption 3ly Observe That those that have received the Spirit of Adoption they never again receive the Spirit of Bondage 4ly The Spirit of Adoption where it is it is a Spirit of Liberty it is here opposed to a Spirit of Bondage Observe 5ly That those that receive the Spirit of Adoption their condition is preferable to those that receive a Spirit of Bondage 6ly The Apostle seems to glance at the frame of Gods People that lived under the Legal Administration differing it from the frame of such as lived under the Administration of the Gospel Observe 7ly That the Spirit of Adoption in Believers prompts them to Prayer and these Prayers are free and fearless fervent and serious and these Two Qualities of Prayer are included in the Word Crying As also these Prayers are confident and affectionate the Spirit of Adoption makes them cry Father 8ly Observe the Spirit of Adoption is a Benefite common to the Gentiles with the Jews The Apostle to denote this he expresses the homely Compellation of God both in Hebrew and Greek For the First Observation that the Elect People of God receive the Spirit of Bondage before they receive the Spirit of Adoption We shall clear it 1st By shewing what is meant by the Spirit of Bondage and what is meant by the Spirit of Adoption 2ly We shall prove that God dispenses the Spirit of Bondage to the Elect before he dispenses the Spirit of Adoption 3ly We shall give the Reasons of this Dispensation And 4ly Give the Uses of the Point For the First by the Spirit of Bondage is meant that Frame of Soul wrought in them by Gods Spirit preparing them for the state of Conversion springing from a sight of their state of Bondage while they are in an state of Nature convinceing them of their state of slavery to Sin and Satan and so bringing them under a full Conviction of their unability to relieve themselves from that condition Likeas this Conviction is attended with a Grief for their former sins and a fear of their imminent danger By the Spirit of Adoption is meant that disposition of Soul wrought in the Elect becoming the state of Adoption It is wrought by Gods Spirit through the application of Gospel-Promises It includes in it 1st The reverential awe of God 2ly An affection and care to imitate God in his moral Perfections 3ly A kindly submission to his Corrections 4ly A lively Expectation of the Inheritance of God For the second thing proposed Viz. the Proof of this that God dispenses to the Elect the Spirit of Bondage before he dispenses to them the Spirit of Adoption It is clear from the Experience of the Converts Acts 2. And from Pauls Experience at his Conversion and from the Experience of the Jaylor For the third Thing Viz. The Reasons why God thus dispenses to his Elect the Spirit of Bondage before the Spirit of Adoption they are these 1st He does this that he may make the Mysteries of the Gospel more credible to them For before a Man be convinced of his Sin and Misery The Mystery of Christs Cross seems but a Fable to the unconvinced Jew Christs Cross is but a stumbling Block and to the unconvinced Greek it seems foolishness but to the convinced and called Man it is the Wisdom of God and the Power of God See 1 Cor. 1. 2ly He does this to disengage their Affections from sin Our hearts through long custom acquire a great lyking to a course of sinning and untill our Spirits smart for our sins by grief and fear we cannot fall in a dislike with them 3ly He does this that thereby he may bring us to quite our own Righteousness and accept of Christ For Pride Self-love and Blindness of Mind do all concurr to make us tenacious of our own Righteousness before the Spirit work this Work in us A 4th Is he dispenses this to make his Elect willing to subject themselves to the Divine Law as a Rule of Life for when they are made by the Spirit of Conviction to smart for sin no terms of their freedom from sin and misery seems hard to them A 5th Reason he thus dispenses is that he may bring his own to have anâ— high Esteem of Christ to reckon all things but as dung and dross in comparison of the Son of God A 6th is he does it that he may make the burthen of Christs Cross seem light to them For the 4th Thing proposed the Uses of
Scandalous Sinning for a Act of a life after the flesh draws with it the fear of Everlasting Death 2ly They would beware of Impenitency for their old sins before Conversion Pâ— was an man that Exercised Repentance continually for his old Persecution and therefore we do not much read that he was troubled with the Spirit of Bondage after 3ly Beware of Relapses in Predominants for these always break the peace of Conscience 4ly Beware of indifferency as to grouth and of contentment with your present Attainements in Religion For it is only such who make progress in the way of God that enjoys most of the Comforts of the Gospel and are freest of Tormenting Fears these that walk in the fear of God walk also in the Comforts of the Holy Ghost Acts 9.31 5ly Beware of these Sins mentioned Eph. 4.30 which greives the Spirit of God and makes him forbear to discover to the Godly that they belong to God as his peculiar Treasure and where that discovery is wanting the Heart cannot but be subject to Tormenting Fears Observe 4ly That the native effect of the presence of the Spirit of Adoption in a Believer is Spiritual freedom it is here opposed to the Spirit of Bondage this spiritual liberty appears from the Christians freedom from these Fears that are awakned in him through the Accusations of his Conscience for Guilt 2ly In his freedom from the Fears of Death 3ly In his freedom from the Fears of severe Judgements 4ly In his freedom from the fear of Gods Wrath and frightful Dispensations 2ly As the Spirit of Freedom lyes in a being quite of these Tormenting Fears so it lyes in a ready and dareing Application of Gods Promises suiteable to our Exigence when we reckon it no presumption to apply promises as we need them 3ly It lyes in a Liberty for supplication when we have no Jealousy of God that he will take advantage of us in our low condition but when we can with great freedom of spirit open our own Heart befor him as an Affectionate Father In a word Faith hath its fullest freedom in Prayer where the spirit of freedom is therein is Believing the acceptance of our Prayers the prevalency of our Prayers and the fullest accomplishment of the promises that are in our view 4ly The Spirit of Liberty lyes in this that with great facility we get our duty done by the presence of this Spirit Mastering our Corruptions and repelling the Devills Temptations that may obstruct us in our Duty We walk at liberty in keeping Gods Precepts 5ly The Spirit of Liberty where it is it keeps us from the crushing weight of Crosses because it lets us see that all our Crosses are totally free of the Curse of the Law and so the Man has Internal Freedom of Spirit and rest in his Soul under outward Trouble And this holds out the greatness of the benefite of the Spirit of Adoption Observe 5ly That Familiarity in Prayer is the special effect of the Spirit of Adoption This Familiarity in Prayer appears in an free and fearless Confession of our Guilt and Heart-Plagues before God 2ly In a humble and submissive Representation of the difficulties of our case to him 3ly In the reasoning with him for supply strength and delivery upon the account of his promises as Nehemiah did Neh. 1. 4ly In peremptor Desires after spiritual Good when with Jacob we will not let him goe untill he Bless us Motives to this Familiarity are 1st Gods Fatherly Relation to us 2ly His sitting upon a Throne of Grace and not upon a Throne of Justice he follows a method of Grace and not of strict Justice in his dispensations towards his People 3d. Motive is Christs Sympathy is the spring of his Intercession for his People A 4th is The example of the Saints using this Familiarity with God is proposed in the Scripture for our Imitation The means to win to this Familiarity Are 1st We should study singleness and sincerity Heb. 10.22 2ly We should beware of these Sins we have repented of Vowed against and have born Chastisements from the hand of God for them 3ly We would beware of Formality and study Seriousness and Forvour in our Devotions Verse 16. The Spirit it self bears witness with our Spirit that we are the Chilren of God HEre the Apostle proves That the Sons of God may be Familiar with him because they may be assured of their Sonship Likeas here he proves that the Children of God must live by a second Argument He proves their Sonship because it is witnessed by the Testimony of Gods Spirit and by the Testimony of their own Conscience Observe 1st That Gods People may be assured of Sonship Observe 2ly That the manner of attaining it is by the Testimony of the Spirit and by the Testimony of Conscience For the First Observation I clear the attainableness of assurance by these Four Grounds 1st God Commands to endeavour to attain it 2 Pet 1.11 12. 2ly The Saints have attained it before Rom. 8. Last Ye see the experience of David frequently in the Psalms 3ly He hath laid down positive marks in th Scripture evidenceing the state of Sonship many of these are set down in the 1 Epist John and it cannot be conceived that the Spirit of God should lay down these Marks but for this end that the People of God by discerning them in themselves may attain to Assurance thereby 4th Ground is the necessity and usefulness of Assurance to Gods People Without Assurance they cannot win to the Love of God which is a necessary Principle for Gospel-Obedience without it we cannot râ—joice in Tribulation which is their necessary Duty and approveable temper Rom. 5.3 Without it they cannot rejoice in God as their Covenanted Portion ibid 10. Without this we cannot be cheerful in Obedidience We cannot rejoice and work Righteousness As also without Assurance they cannot rejoice in the hope of the Glory of God Likeas it should be considered That Gods promises into his People are made for that end that they may be applyed and without this Assurance Believers can have no freedom to apply these Promses The Apostasie of Temporary Believers speaks nothing against this Assurance Because true Believers have Attainments that Temporary Believers are wholly Strangers to Heb. 6.9 And albeit the Holy Ghost does dispense Threatnings in the word against Apostates Gods method in that militates nothing against Assurance And that first because these Threatnings are given out indefinitly against the whole Members of the Visible Church amongst whom there are many Hypocrites And 2ly Because the Holy Ghost makes use of these Threatnings to beget in the Heart of true Believers a Cautelous Fear and abstaining from Sins against Light which sins in their own nature have a Tendency to Apostasie Use of this serves To reprove the Error of the Roman Church which maintains that true Believers can attain to no more then a conjectural Opinion anent their sonship 2ly It reproves the Carnal Professors of
the Visible Church who because of their being strangers to the Operations of the Spirit in the Hearts of true Believers look upon Assurance as an unattainable thing As to the second Observation The way to win to this Assurance it is set down in the Text and it is by getting a two fold Testimony for our Sonship The one from the Spirit and the other from our Conscience The Spirit Testifies to our Sonship 1st By giving an External Revelation in the Scriptures that penitent Believers are the Sons of God John 1.12 2ly The Spirit concurrs with this Testimony by illuminating the Mind and Understanding and perswading it of the truth of this External Revelation 1 Cor. 2.12 3ly The Spirit concurrs to this Testimony by being an evidence of our Sonship by reason of his Gracious sanctifying presence in us Therefore the Scripture calls him the Earnest of our Inheritance Eph. 1 13 and Gods Seal on us Eph 4.30 4ly The Spirit testifies our Sonship by giving us this Internal Objective Revelation viz. That we are Sons and that we have these true Graces in us that are the true Marks of our Adopted state and albeit we cannot discern a true difference between a suggestion of the Spirit of God injecting this thought in us That we are â—onâ— differing I say from the Act of our Conscience concluding our Sonship from reflecting on the truth of our Graces yet there may be a difference between these Two the thought and persuasion injected by the Spirit being attended with a total expulsion of all Fears Whereas the Act of the Conscience may have some mixture of fears attending it And if we consider this Text which asserts the Spirit to be a Co-witness with Conscience testifieing Sonship it supposeth that the Spirit doth give this Internal Objective Revelation to the Mind as a distinct Testimony from that of the Conscience For to say that all that the Spirit works in this affair is to assist the Conscience concluding Sonship from the discerning of the true Marks of a renewed state To say this does not seem to be the whole of his Text for in that case the Spirit helps only the Conscience to be a Witness but he cannot properly be called a Testator himself yea also and another Testator besides the Conscience which the Text does here assert neither doeth tâ— is Assertion of the Spirits giving this Internal Objective Revelation anent the Son ship of the Saints take off Believers from the written word as a Rule of their Life and expose Believers to delusions by leading them to wait upon Internal Revelations differing from the Revelations made in Scripture And that 1st Because this Internal Revelation is agreeable to Scripture-Revelation because it is the Revelacion of Sonship to a particular Membeâ— of the Church who hath all the Scripture-marks of an Adopted state neither is this internal Revelation of Sonship to a particular Believer a new Revelation of a new Article of Faith not contained in the Scriptures added to the Creed of other Believers obliedging them to believe the same it is only the Revelation of a Truth consonant to the Scriptures made to a particular Believer to his comfort And if it be said the asserting of such an Revelation leaves men at great uncertainty because they may take Satans Suggestion for the Testimony of the Spirit It is Answered The Testimony of the Spirit is attended with the Testimony of Conscience concluding upon rational Grounds their Sonship he is said here to be a Co-witness with our Spirits 2ly Where it is it brings with it a disposition and promptitude for Prayer It is the Testimony of the Spirit of Adoption whereby we Cry Abba Father 3ly It disposes the Soul for Holiness it is the holy Spirit of Promise that gives this Testimony Eph. 1.13 There are these Three or Four Ways whereby we may win to this Spirits Testimony As. 1st By exact walking God gives it as a Reward to his Obedient Children 2ly By being of a Gospel-frame of Spirit he is the holy Spirit of Promise and we receive the Spirit as well in his comforting Testimony as in his Sanctifying Vertue by improving the Gospel We receive the Spirit by the hearing of Faith Gal. 3.2 That is by the acceptance and improving of the Object of Faith Viz. the Promise of the Gospel A 3d. Way we receive the Spirit is to be devout much given to Prayer the Spirit of Adoption prompting us to pray is attended with this Testimony as we see by thir two Verses joined together A 4th Way to win at it is Labour for the constant witnessing of our own Conscience testifying to our Son ship and this is win at by studying singleness and sincerity 2 Cor. 1.12 See Jobâ— Experience 2ly We would labour for the grouth of Grace for when Grace is growen it is better seen than when it is in a mean measure 3ly We would labour to have all the Graces of the Spirit for our shortcoming in some makes us jealous we want all 4ly When God calls us to self-denying Acts of Obedience we would readily answer Gods Call For if God take self-denying Acts of Obedience for Evidences of the Truth of Grace a mans own Conscience may safely take them for a sure Evidence of the same for God says Gen. 22. That by Abrahams offering up of Isaac he knew that he feared God Verse 17. And if Children then Heirs Heirs of God and Joint-Heirs with Christ if so be that we suffer with him that we may be also glorifyed together HERE the Apostle infers a certainty of the Children of Gods possessing the Inheritance If Children then Hears and he commends that Inheritance from these two Grounds As 1st It is an Inheritance suitable to the Giver they are Heirs of God 2d Ground is it is the same Inheritance possest by the Lord Christ they are Co-heirs with him The Apostle here also prevents an Objection that might be made against this Doctrine which might be taken from the suffering Lot of the Saints and he turns the Objection to a Confirmation of this Truth See 1 Pet. 1.14 If so be that we suffer with him that we may be also glorifyed together Observe 1st From the Text that God's Children shall certainly possess the Inheritance The 1st Ground of this Objective Certainty is the Oath and Promise of the Covenant See Heb. 6. 2d Ground is the two Priviledges of the Saints whereby they have Right to this Inheritance And these are 1st Justification Tit. 3.6 2ly Adoption See the Text. 3d. Ground are the Seals whereby God confirms the Promise of this Inheritance to his People 1st Seal is the internal Seal of the Spirit Eph. 1.13 2d Seal is the external Seal of the Sacrament of the Supper which is a Seal of the Communion of his Body and Blood the Bread which we break is the Communion of his Body and the Cup which we drink is the Communion of his Blood 2 Cor. 10. And we know
pursueing our necessary Good 7ly Our peremptoriness in seeking what we would be at without submission makes us miscarry we should be absolute in our Desires but it is for what is absolutely promised in all other things we should leave God the liberty of his disposal 8ly Our unbelief makes us miscarry in the Manner of our praying James tells us that what we ask we should ask in Faith James 1.3 9ly Presumption is the cause of our miscarriage when we do not found our Prayers upon Promises Psal 119. Remember thy Word to thy Servant upon which thou hast caused me to hope A 10th Cause is selfishness and the want of a publick Spirit when we pray for our selves and neglect the Saints Eph. 6 17. We should pray for the peace of Jerusalem Psal 122. 11ly We miscarry when we neglect the Confession of Sin and Thanksgiving to God for Mercy see Dan. 9. Phil. 4.6 Confession is necessary for strengthning of Faith Thanksgiving makes way for the obtaining of further Mercy And 12ly Want of an firm Belief of the Power and Efficacy of Prayer which makes us be unfrequent in it when we get not our will at the first when we are called to pray always Eph. 6.17 and to pray without ceasing 1 Thess 5. Use is since we are so ready to miscarry in the manner of our praying we should be far from thinking that our Acts of Devotion are meritorious before God and we should reckon that when God hears any Prayers we put up to him he evidences his rich Grace in overlooking our Infirmities that stick to our Prayers Observe The Spirit helps us to pray aright 1st Because it is his inward Light that discovers what is expedient for our Good he sets us on a right Choice he makes us prefer Spiritual Mercies to Temporal Mercies he makes us prefer the Mercy of the Cross to our Deliverance from it he makes us prefer the Spiritual Good of our Neighbours before our own Temporal Good he gives our heart a right sett as to its choice 2ly The Spirit gives us the clearest view of Gods Attributes and his relation to us and so presents the Object of Prayer aright to us Rom. 5.5 3ly The Spirit glorifies Christ and enclines the Soul to give him his due and makes the Soul acknowledge his Merit as the ground of our expectation of Mercy and makes the Soul look on his Intercession as the appointed Mean to obtain the same Eph. 1.18 John 16.14 4ly The Spirit is a Spirit of Promise and leads the Soul to the Promises of God in the Word which are the Foundation of our Expectations of Mercy Eph. 1.16 John 14.26 5ly The Spirit encreases a great Esteem of Spiritual Mercies in the Hearts of the Godly and makes them pursue with fervent Desires the obtaining of the same Paul tells us Rom. 8.5 That those that are after the Spirit do mind the things of the Spirit 6ly The Spirit discovers a mans Evils to him and so makes the Creature humble in its Addresses to God he is a convinceing Spirit John 16.8 7ly The Spirit is a Spirit of Faith and therefore he keeps up the heart in believing under the sense of Guilt Corruption and Temptations 2 Cor. 4.13 And this Faith in Prayer makes way for returns to it unbelief being a great Restraint to God's working for us When it is said the Spirit interceeds for us the meaning it that our Intercession flows from his Influence This Intercession is not like Christs Intercession for he interceeds for us when we make no intercession for our selves as witness his Intercession for Peter when he fell but the Spirit is said to interceed for us when he makes us interceed as it is said in Matth. 10. That we do not speak but it is the Spirit of the Father that speaketh in us The Spirit assists us in Prayer by causeing a fervour in our Desires and bringing us into a cordial submission to his Will he makes us groan he makes us pray according to the Will of God This lets us see that we are to depend on the Spirit of God for his assistance in Prayer as being convinced that we cannot pray aright without him The darkness of our mind as to spiritual Things the disquiet of our Conscience and perverseness of our Will the disorder of our Affections makes it impossible for us to pray aright without his help And therefore in all the Course of our Walk we should be tender of grieving this Spirit lest by doing so we marrâ— our Devotions which are the great Mean of our intercourse with God Observe That under Crosses the Saints may be very indistinct as to their Prayers they have groans unutterable that is they have such Desires as that they cannot give an perfect and explicite Account of The Text says plainly That they know not what to pray for as they ought their Faith may be up and down in their Prayers as witness Davids practice in the Psalms their Petitions may be upon the matter inconsistent and yet they do not know many a desire had Job to God that he would take away his life and yet undoubtedly he had his own desires for delivery many a time they are forced to sist in a Petition for help in the General without condescending to particular Requests because they are ignorant what is expedient for them but all the irregular desires of the Saints in such a case does not come from the Spirit but only the lawful Desires that are mixed with these irregular Desires these are called the Sense and Meaning of the Spirit which God approves of in the next Verse Now these confused Prayers of the Saints they arise from various Causes 1st From dark Providences this was Jobs case When men know not the Cause why God afflicts nor the Ends which he intends to bring about by the Affliction it is no wonder then they be indistinct in their Prayers they know not what to seek of God in this Case 2ly When men are under the Apprehensions of imminent great Trouble causeing a fear that they may be overcome by the Trouble the Creature is at a stand and knows not what to desire even innocent finite Nature while it is seiled upon by these great Fears the Mind is not free at the time to have the actual uptaking of what is fit to be desired or expected of God for the finite Mind is detained in the Contemplation of the greatness of the Trouble that is coming on them see Christs Words John 12.27 3ly When Corruption is tumultuating in the Heart and Grace fighting against it the Spirit lusteth against the Flesh and the Flesh against the Spirit it is no wonder the Soul be troubled with contrary Tydes of contrary Desires 4ly While the Soul is troubled with sad Challenges of Conscience for sin that vexation of mind caused by these Challenges makes the Creature unfit to take up the particular state and condition of their Soul so that they cannot
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
recommends it to us as 〈◊〉 way to make use of Rom. 3.25 1 Cor. 1 30. Use since God Justifies the People of God may contemn the Worlds Censures the Devils suggestions and the groundless Challenges of our own Conscience When he adds that it is the justification of Gods Elect he holds out First The freedom of it 2ly The continuance of it it is a state of standing favour it is called the Grace wherein we stand Rom. 7.1 Verse 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us HEre the Apostle comforts the Afflicted Persecuted Christian with this That not only he can Answer the Law-Charge but also with this that he is free from a Condemnatory Sentence by the Judge This freedom does appear from these considerations First Christ is the Judge 2ly The Gospel and not the Law is the Rule of Judgement Jo. 12.48 3ly Consider the qualities of their Pardon it is total irrepealable well confirmed by Christs Death the Oath and promise of God 4ly Look to the satisfaction on which this Remission is founded it is compleat in its Nature exactly Answering all the comminatory parts in the Law He exhausted the whole Curse Gal 3.14 The punishment of all our sin was laid on him Isa· 53.6 The Expiatory Vertue of the Sacrifice was perfect Heb· 10.14 1.3 2ly This Satisfaction was Gods choice Heb. 10.6 3ly God approves of it Eph. 5.2 This appears by his Resurrection in setting him at his own right Hand 4ly Christ is an â—ntercessor ready to vindicate it from all Aspersions of its insufficiency for us 5ly The Father declares that this Satisfaction is ours by Right Use to reprove the People of God that have a slavish fear of Condemnation This arises either from our ignorance of the forementioned Grounds or our unbelief of them Or 2ly It arises from our Conscience accusing us for our great sins before Conversion or for them after Conversion or from our declineing from a good frame Or this fear of Condemnation may arise from some singular Cross that we are under or from the frightful Apprehension we have of Death This misbelieving Fear brings us under a Spirit of bondage through the fear of Death and makes us neglect our duty of longing for Christs second return Use of Exhortation to the confidence of Absolution at his 2d Coming and if we would have this confidence at his coming labour to keep the Anointing with you labour to abide in him 1 John 2. â—7 28. Observe next that this freedom from Condemnation belongs only to the Called the Elect of God for of such only doth the Context speak the unconverted Folks are under Law-Wrath John 3. last and their contempt of the Gospel brings them more under condemnation John 3 19 Neither can it be otherways because these that are uncalled hâ— no interest in Christs Person and so cannot wâ— Paul have fellowship with his Sufferings for at 〈◊〉 only our effectual Calling that brings us to a feâ—lowship with Christs Person 1 Cor. 1.9 This reproâ— the unconverted for wanting the fear of Condemnation this Security arises from a stupidity of Conscience not accusing them for sin 2ly It arise from the abuse of their Prosperity or it may aâ— from their â—ning to their Morality or to the â—nency of Gifts or to their leaning to a great Name amongst the Godly To such Persons ordinarly the Gospel-Offer is very unsavory because they cannot see their need of it and ordinarly such Persons aâ— supprised with horrible Awakenings of Conscience under great Crosses or at the hour of their Death Directions how secure People may win to an awakening 1st They would examine their Life by the Rule of the Law 2ly They would be of considering the old Covenant of Works 3ly Thâ— would consider that not one Word of the Gospel confirms their Security 4â—y They would consider that Justice spared not Christ when he was inputatively guilty 5ly They would consider thâ— Gods Holiness Justice and Veracity and his respect to the Glory and Credit of the Redeemer â—gadges his Wrath to pursue the rejecters of Christ 6ly We would consider the Marks of Gods indignation upon the Souls and Bodies of Men upon Inferiour Animals and upon the Works of Creation which are imprinted upon them for sin This will give them a visible Evidence of Gods hatred at sin This may secure expected Punishment from God if Grace prevent not 7ly They would retire them sâ—lves from the Worlds noise and make a Reflection on their inward Temper and beg the convinceing Spirit of God to through the Work of Conviction on their heart The Apostle in laying down the Grounds upon which Faith triumphs over the fear of Condemnation holds out these four Viz. Christs Death Resurrection Session at the Right Hand and Intercession Christs Death may well be a ground of freedom from this fear because 1st It was the Punishment threatned in the Covenant of Works against our sin and he never having been a transgressor of that Covenant for he never personally transgressed it neither could Adam's Transgression be imputed to him because he sprang not from him by the way of natural Generation I say he being thus Innocent his Death behooved to be a dying in our stead 2ly This Death may free us of this fear because he endured the Spiritual Death threatned in the Old Covenant he took it off us and laid it on himself he suffered in his Soul also well as in his Body as Witnesseth the History of his Passion which shews us that his Father withdrew his Comforts from him when he cryed out My God Why hast thou forsaken me And likewise it tells us his Soul was subjected to Trouble to Soul-Grief Fear and Agony 2ly His Resurrection is a good Ground to secure us against this Fear because it is the Fathers absolution of him as our Soverty 3ly The Session at the right Hand secures us against this Fear because iâ— is a Preludium of his being Judge and a certain Pledge given him of the Father of his total Victory over all the opposition made to hâ— Peoples Salvation Psal 110.1 Likeas it is a furthâ— Testimony of the Fathers acquiesceing in that satisfaction he payed to Justice for the sins of his People Heb. 1.3 4ly His Intercession secures us from this fear because it is a Ground that may sufficiently comfort us by assureing us of the continuance of our Friendship wâ—th God and our standing in our justified state notwithstanding of our daâ— sinful infirmities 1 John 2.1 2. But because this Text speaks of the great Articles of our Creed we would inferr some comfortable Inferences from them And 1st From his Death inferr the greatness of his Love to us Job 15.12 2ly Inferr the strong Confirmation of the new Covenant therefor his Blood is called The Blood of the New Testament in the Institution of