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raised up Cbrift from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you. So that the Spirit of him who raised Christ from the Dead, is the Spirit by which he raised Christ from the Dead; that is, the Holy Spirit, who is mighty in Works and Wonders. Lastly, 'Tis the Spirit of Adoption, by which we are made Sons : The Spirit of Adoption is the Spirit of which we are born in Christ; of which Birth an Evangelical Temper is not the Cause, but the Effect. So that, by the whole Tenor of the Apostle's Arguing, it appears, that the Spirit which beareth witness with our Spirit, is the Holy Spirit of God, which works together with our Spirit to enable us to perform the just and holy Will of God. As to the second Witness, our own Spirit, I need not spend much Time to tell you who it is, since most are agreed that it is our own Mind. Who knoweth the Things of a Man, save the Spirit of a Man which is in him ? that is, save his Mind and Conscience. So then the faithful Christian has two Witnesses of his being the Son of God; the Holy Spirit of God, and his own Mind and Conscience.
Let us therefore, in the second Place, inquire, what Evidence each of them gives in this Case. In order to this, we must look back to the latter Part of the foregoing Chapter, to which this Verse of the Text relates : For in all this eighth Chapter there is not one Word said before of our own Mind or Spirit, nor the least Hint of any Evidence that it gives of our being the Children of God. Our crying Abba, Father, in the fifteenth Verse, is very improperly pitched upon by some as the Evidence proceeding from our own Mind; since 'tis said exprefly, that we cry Abba, Father, by the Spirit of Adoption : So that our crying Abba, Father, is an Evidence coming not from our own Minds, but from the Holy Spirit. The Power to do Good comes from the Influence of the Holy Spirit; and therefore the Good we do is such an Evidence of our being the Sons of God, as we stand obliged to the Spirit of God for: As many as are led by the Spirit of God, they are the Sons of God, Ver. 14. To be led by the Spirit, is through the Spirit to mortify the Deeds of the Flesh, Ver. 13. So that our Victory over the Flesh is the Effect of our having the Holy Spirit to ‘aslist and strengthen us, and is consequently, as it is a great Evidence and Assurance to us of our being the Children of God, the Evidence of that Spirit from whom it proceeds ;
. . . that that is, not our own Spirit, but the Spirit of God. So that the great Privileges mentioned in this Chapter, such as being made free from the Law of Sin and Death, of walking not after the Flesh, but the Spirit, being such as we receive from the Spirit of God, are therefore Evidences of the Spirit for our Regeneration. is
But where then must we look for the Evidence of our own Spirit? since all the Marks and Signs of Regeneration mentioned in this eighth Chapter manifestly belong to the Evidence of the Holy Spirit. This Difficulty put the Greek Commentators upon a very forced Interpretation of this place; for, observing that all the Signs of Adoption mentioned by the Apostle proceeded from the Power and Working of the Holy Spirit, in effect they made the two Witnesses of the Text but one. Thus Chryfoftomby the Spirit itselfunderstands the Holy Spirit; and by our Spirit he understands the Gift of the Holy Spirit within us: “ What is this?” says he: “ The Spirit « beareth witness with our Spirit.” To which he answers, “ The Comforter beareth wit“ nefs to the Gift bestowed on us; for the “ Voice, that is, of crying Abba, Father, “ belongs not only to the Gift or Grace,
“ but likewise to the Spirit who bestows “ the Grace.” The Gifts of the Spirit are sometimes called by the Name of Spirit. The Gift of Prophecy is styled the Spirit of Prophecy. But I do not remember that the Gifts of the Holy Spirit are ever styled our Spirit in facred Writ. Besides, as I observed before, this reduces the two Witnesses to one ; for how does the Spirit bear witness but by the Gifts and Graces bestowed on us ? and, if so, then the Evidence of the Gift, and the Evidence of the Spirit, are one and the same Evidence.
Keeping therefore to the Sense already laid down, let us consider what St. Paul had in his View when he penned the Place now before us. Those who are converfant in St. Paul's Writings need not be told that they must not always search for the Connection within a Verse or two of what they read. The Apostle often looks back to what went before at some Distance, and, after a long Chain of Consequences, returns to his Point without giving his Reader Notice. This might be made plain by Instances, were it our Business at present to examine the Manner or Way of St. Paul's Writing. But as to the Place before us: In the latter Part of the seventh Chapter
St. Paul describes the State of an unregenerate Jew, or Heathen; for what he says equally belongs to both. This he does in order to shew them the Necessity of Redemption through Christ, inasmuch as neither the Law of Mofes, nor of Nature, could free thein from the Power and Dominion of Sin, nor, consequently, from Death, which ever follows close at the Heels of Sin. That this was the Apostle's Intent, appears from the Lamentation he makes over the State of Nature, and the Remedy he immediately proposes of Faith through Christ: 0 wretched Man that I am, who shall deliver me from the Body of this Death! I thank God through Jesus Christ our Lord. And then, in this eighth Chapter, he fets forth the Power of Redemption, shewing, in every Part, how it supplies the Weaknesses and Infirmities both. of the Law and of Nature. The unregenerate Man was brought into Captivity to the Law of Sin, Chap. vii. 23. But the Law of the Spirit of Life in Christ Jesus hath made us free from the Law of Sin and of Death, Ver. 2. In the unregenerate Man there dwelleth no good Thing, Ver. 18: But in the Christian dwelleth the Spirit of Christ, Ver. 9. So that the Apostle's main Design