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State of those that believe, in Christ, with the different States of an Heir, whilst he is a Child, and when he becomes of Age. The State of the Fews under the Law answers to the Heirs State of Child-hood. And as the Heir, as long as he is a Child, differs nothing from a Servant; even so the Jews under the Law differed nothing from Servants. For they were in bondage, or (f),a State of servitude. And as the Heir, whilst he is a Child, does therefore differ nothing from a Servant, because he his under Tutors and Gover, nors even so the Jews under the Law were therefore in a State of servitude, because they were in bondage under the Elements of the World, viz. the Law, which was their Tutor or Gover. nor, or ( as the Apostle expresses it) their School. master to bring them to Christ, Gal., 3., 24. And as the Heir is not to differ nothing from a Serm yant alwaies, but only until the time appointed of the Father; ro neither were, the Jews to coñ. tinue alwaies under the Law, but only till the fullness of the time was come. For then God sent forth his Son, made of a Woman, made under the Law, to redeem them that were under the Law, that they might receive the adoption of Sons.
Now it must be observed, that when the Heir is said to differ nothing from a Servant during his Child-hood, and consequently to be a Son and, not a Servant, when the time appointed of the Father is come; the Apostle, means, that he dif. fers nothing from a Servant in Condition and Circumstances during his Child-hood, and con-, sequently is in the Condition and Circumstances:
father is comes when the squently.to Want durio
of a Son, when the time appointed of the Fa.ther is coñe. This, I say, is undoubtedly the Apostles meaning; because otherwise his assertion would be false. For the Heir does, as well be· fore, as after the time appointed of the Father,
differ from a Servast, in as much as he is the Fathers Child, which the Servant cannot pretend to be : whereas in Condition and Circumstances he differs nothing from a Servant untill the gime appointed of the Father; because* his father has plac'd him under Tutors and Governors, and there. by made his Condition and Circumstances, the fame with those of a Servant. And when the time appointed of the Father is come, and the Heir is no longer a Servant but a Son; he then com, mences his Sonship as toi Condition and CireunStancés only. For he was a Son, even whilst he differed nothing from a Servant, in as much as he was his Fathers Child. And accordingly, When the Jews are said to be in bondage or fera vițude, under the Law; and to receive the adoption of Sons, when Chrift" caine: 'we are to under. stand, that whilst the Jews were under the Law, they were in the Condition and Circumstances of Servants; and that when Christ came, they then began to be in the. Condition and Circumsances of Sons.
. .?. .. ? . ? Now from these different States, in which God the Father of the Jews had placed them, arese a difference in the temper and disposition of their Minds. Whilft they differ'd nothing from Servants by being under the Law, the disposition and temper of their Minds was such as befitted the State of Servants. And this is what St. Paul calls (risõpu as dracias:): the Spirit of bondage or servis tude; in opposition to what he calls (Frcüpuce vioJesices)
the the Spirit of adoption, viz. that disposition and temper of mind which befits the State of Sons. For that ( tveäpuce) Spirit frequently signifies the disposition and temper of a Mans Mind, I have already shewn. .
Thus then it appears, what the Spirit of Adoption is. And from hence we may learn, after what manner it, bears witness with, or testifies unto our Spirit, that we are the Children of God. For 'tis plain, that the Spirit of Adoption cannot bear witness with, or testify unto our Spirit, that we are the Children of God, by an iínmediate Revelation of that truth to our understandings. For what Man in his Wits can imagin, that the difposition and temper of a Mans mind, or what we call the frame of his Spirit, does reveal any thing to him? Wherefore the Spirit of Adoption does bear witness with, or testify unto our Spirit, that we are the Children of God, by being in us. For no Man can have in himself such a filial difposition and temper of mind, grounded upon, and resulting from Gods fatherly treatment of Him, unless he be the Son of God. :
The Apostles Argument, therefore, whereby he proves, that the Romans were the Sons of God, is very conclusive. For the Romans were admitted into the Church, the Middle Wall of Partition being broken down by Christ, who of the Fews and Gentiles made one Body. And by being Mem, bers of Gods Church as well as the Jews, they had the same relation to God which the Fews had. Now the Jews, tho'they had formerly been in a State of Servitude under the Law,were now in a State of Sonship, or in the Condition and Circumstances of Sons; God havirg by the appearance of Chrift in the fulness of time delivered them from their
Servile State under the Law, and bestowed upon them the Glorious Liberty of the Sons of God. And consequently the. Romans also, being Partakers of the fame Priviledge, were in a State of Sonship. For the Apostle faies to them, Te have not received the Spirit of Bondage again unto fear, that is ye who have been united with the Fews into the Mystical Body of the Church, have not thereby been made subject to Law, as y the Jews once were before Christ came; from which State of Bondage or Servitude such a difposition and temper of mind as becomes Servants would have been wrought in you, and have filled your Souls with Terror and dreadful apprehenfions. But ye have receiv'd the Spirit of Adoption, that is, you as well as the Fews are by the coming of Christ put unto a State of Sonship, and have consequently such a disposition and temper of mind as becomes Sons; even that by which we cry, Abba, Father, that is, by which we are inclined and encouraged to approach God with cou: rage and Confidence, as knowing him to be our most tender and compassionate Parent. And linçe this is the Case, 'tis manifest, that the Spirit (of Adoption ) it self beareth witness with, or testifies, unto, our Spirit, that we are the Children of God; because God would never place us in the Condition and Circumstances of his Children, and therea by cause in us such a disposition and temper' of mind as becomes none but his Children, if we really were not his Children. ::
And now, how vastly different this witness of the Spirit which the Apostle speaks of, is from that witness by immediate revelation which our Adversaries contend for, the Reader cannot but per: ceive. To
CHA P. VII. Joel 2. 28, 29. Rom. 10. 8. Col. 1. 23.
John 1. 9. explained. 18. THEY alledge these Words of Fael; And it
T mall come to pass afterwards, that I will pour out my Spirit upon all flesh; and your Sons and your Daughters mall prophecy; your Old Men Mall dream Dreams ; your Young Men fall see Visions : and also upon the Servants, and upon the Hand-maids in those daies will I pour out my Spirit, Joel 2.,28, 29. From hence they endeavor to proye, that the Spirit vouchsafes immediate Revelation to every true Christian. Now 'tịs true, that this passage contains a Prophecy which was to be fulfill'd under the Gospel Dispensation; and that it contains also a promise of immediate Revelation: but then this Prophecy is so plainly limited, that.,the promises contained therein cannot be extended to all true Christians.
For it manifestly relates to that space of time, between the beginnings of the Gospel and the destruction of Jerusalem. This appears not only, 1. from the Prophets saying, that it ball come to pass, afterward, v. 28. that is, as St. Peter explains ity in the last daies, Acts 2. 17. which last daies do frequently signifie the end of the Jewiß State; but also, 2. from the undeniable. Characteristics of that very space of time. For the yery next words of the Prophet are these; And I will Mew wone ders in the Heaven and the Earth, Blood and Fire, and Pillars of smoak. The Sun (all be turned into
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