with undeniable Efficacy but his Assumption into Heaven testified unto his Person with an astonishing Glory 2. IT was necessary with respect unto the Humane Nature it self that after all its Labours and Sufferings it might be crowned with Honour and Glory He was to suffer and enter into his Glory Luk. 24 26. Some dispute whether Christ in his Humane Nature merited any thing for himself or no but not to immix our selves in the Niceties of that Enquiry it is unquestionable that the highest Glory was due to him upon his accomplishment of the Work committed unto him in this World which he therefore lays claim to accordingly Joh. 17. 4 5. It was so 3. WITH respect unto the Glorious Administration of his Kingdom For as his Kingdom is not of this World so it is not only over this World or the whole Creation here below The Angels of Glory those Principalities and Powers above are subject unto him and belong unto his Dominion Eph. 1. 21. Phil. 2. 9 10. Among them attended with their ready Service and Obedience unto all his Commands doth he exercise the Powers of his glorious Kingdom And they would but degrade Him from his Glory without the least Advantage unto themselves who would have him forsake his high and glorious Throne in Heaven to come and reign among them on the Earth unless they suppose themselves more meet Attendants on his Regal Dignity than the Angels themselves who are mighty in Strength and Glory SECONDLY The Presence of the Humane Nature of Christ in Heaven was necessary with respect unto Us. The Remainder of his Work with God on our behalf was to be carried on by Intercession Heb. 7. 26 27. And whereas this Intercession consisteth in the Vertual Representation of his Oblation or of himself as a Lamb slain in Sacrifice it could not be done without his continual Appearing in the Presence of God Heb. 9. 24. The other Part of the Work of Christ respects the Church or Believers as its immediate Object So in particular doth his comforting and supporting of them This is that Work which in a peculiar manner is committed and entrusted unto the Holy Spirit after the Departure of the Humane Nature of Christ into Heaven But two things are to be observed concerning it 1. That whereas this whole Work consisteth in the Communication of Spiritual Light Grace and Joy to the Souls of Believers it was no less the immediate Work of the Holy Ghost whilst the Lord Christ was upon the Earth than it is now he is absent in Heaven Only during the time of his Conversation here below in the days of his Flesh his holy Disciples looked on him as the only Spring and Foundation of all their Consolation their only Support Guide and Protector as they had just Cause to do They had yet no insight into the Mystery of the Dispensation of the Spirit nor was he yet so given or poured out as to evidence himself and his Operation unto their Souls Wherefore they looked on themselves as utterly undone when their Lord and Master began to acquaint them with his leaving of them No sooner did he tell them of it but Sorrow filled their Hearts Joh. 16. 6. Wherefore he immediately lets them know that this great Work of relieving them from all their Sorrows and Fears of dispelling their Disconsolations and supporting them under their Trouble was committed to the Holy Ghost and would by him be performed in so eminent a manner as that his Departure from them would be unto their Advantage Ver. 7. Wherefore the Holy Spirit did not then first begin really and effectually to be the Comforter of Believers upon the Departure of Christ from his Disciples but he is then first promised so to be upon a double Account 1. Of the Fall Declaration and Manifestation of it So things are often said in the Scripture then to be when they do appear and are made manifest An eminent lustance hereof we have in this Case John 7. 38 39. The Disciples had hitherto looked for all immediately from Christ in the Flesh the Dispensation of the Spirit being hid from them But now this also was to be manifested unto them Hence the Apostle affirms that though we have known Christ after the flesh yet henceforth we know him no more 2 Cor. 1. 16. That is so as to look for Grace and Consolation immediately from him in the Flesh as it is evident the Apostles did before they were instructed in this unknown Office of the Holy Ghost 2. Of the full Exhibition and eminent Communication of Him unto this End This in every kind was reserved for the Exaltation of Christ when he received the Promise of the Spirit from the Father and poured it out upon his Disciples 2. THE Lord Christ doth not hereby cease to be the Comforter of his Church For what he doth by his Spirit he doth by himself He is with us unto the end of the World by his Spirit being with us and he dwelleth in us by the Spirit dwelling in us and whatever else is done by the Spirit is done by him And it is so upon a Three-fold Account For 1 The Lord Christ as Mediator is God and Man in One Person and the Divine Nature is to be consider'd in all his Mediatory Operations For he who worketh them is God and he worketh them all as God-Man whence they are Theandrical And this is proposed unto us in the greatest Acts of his Humiliation which the Divine Nature in it self is not formally capable of So God redeemed his Church with his own Blood Acts 20. 28. Inasmuch as he who was in the form of God and thought it no Robbery to be equal with God humbled himself and became obedient unto Death the Death of the Cross Phil. 2. 6 7 8. Now in this respect the Lord Christ and the Holy Spirit are one in Nature Essence Will and Power As he said of the Father I and my Father are one John 10. 30. So it is with the Spirit he and the Spirit are One. Hence all the Works of the Holy Spirit are his also as his Works were the Works of the Father and the Works of the Father were his All the Operations of the Holy Trinity as to things external unto their Divine Subsistence being individed So is the Work of the Holy Spirit in the Consolation of the Church his Work also 2 BECAUSE the Holy Spirit in this Condescention unto Office acts for Christ and in his Name So the Son acted for and in the Name of the Father where he every where ascribed what he did unto the Father in a peculiar manner The Word saith he which you hear is not mine but the Fathers which sent me John 14. 24. It is his originally and eminently because as spoken by the Lord Christ he was said by him to speak it So are those Acts of the Spirit whereby he comforteth Believers the Acts of Christ because the Spirit speaketh and acteth for
Son of God the Messiah and Saviour of the World they should die in their Sins John 8. 5 21 24. But in this Unbelief in this Rejection of Christ the Jews and the rest of the World justified themselves and not only so but despised and persecuted them who believed in him This was the Fundamental Difference between Believers and the World the Head of that Cause wherein they were rejected by it as foolish and condemned as impious And herein was the Holy Ghost their Advocate For he did by such undeniable Evidences Arguments and Testimonies convince the World of the Truth and Glory of Christ and of the Sin of Unbelief that they were every where either converted or enraged thereby So some of them upon this Conviction gladly received the Word and were baptiz'd Acts 2. 41. Others upon the preaching of the same Truth by the Apostles were cut to the heart and took counsel to slay them Chap. 5. 33. In this Work he still continueth And it is an Act of the same kind whereby he yet in particular convinceth any of the Sin of Unbelief which cannot be done but by the effectual internal Operation of his Power 2. HE thus convinceth the World of Righteousness Ver. 10. Of Righteousness because I go to my Father and ye see me no more Both the Personal Righteousness of Christ and the Righteousness of his Office are intended For concerning both these the Church hath a Contest with the World and they belong unto that Cause wherein the Holy Spirit is their Advocate Christ was looked on by the World as an Evil Doer accused to be a Glutton a Wine-bibber a Seditious Person a Seducer a Blasphemer a Malefactor in every kind whence his Disciples were both despised and destroyed for believing in such an one And it is not to be declared how they were scorned and reproached and what they suffered on this Account In the mean time they pleaded and gave Testimony unto his Righteousness that he did no Sin nor was Guile found in his Mouth that lie fulfilled all Righteousness and was the Holy One of God And herein was the Holy Ghost their Advocate convincing the World principally by this Argument that after all he did and suffered in this World as the highest Evidence imaginable of God's Approbation of him and what he did that he was gone to the Father or assumed up into Glory The poor blind Man whose Eyes were opened by him pleaded this as a forcible Argument against the Jews that he was no Sinner in that God heard him so as that he had opened his Eyes whose Evidence and Conviction they could not bear but it turned them into Rage and Madness John 9. 30 31 32 33 34. How much more glorious and effectual must this Evidence needs be of his Righteousness and Holiness and God's Approbation of him that after all he did in this World he went unto his Father and was taken up into Glory For such is the meaning of these Words Ye shall see me no more That is thâ—â— shall be an end put unto my State of Humiliation and of my Converse with you in this World because I am to enter into my Glory That the Lord Christ then went unto his Father that he was so gloriously exalted undeniable Testimony was given by the Holy Ghost unto the Conviction of the World So this Argument is pleaded by Peter Acts 2. 33. This is enough to stop the Mouths of all the World in this Cause that he sent the Holy Ghost from the Father to communicate Spiritual Gifts of all sorts unto his Disciples And there could be no higher Evidence of his Acceptance Power and Glory with him And the same Testimony he still continueth in the Communication of Ordinary Gifts in the Ministry of the Gospel Respect also may be had which Sence I would not exclude unto the Righteousness of his Office There ever was a great Contest about the Righteousness of the World This the Gentiles looked after by the Light of Nature and the Jews by the Works of the Law In this State the Lord Christ is proposed as the Lord our Righteousness as he who was to bring in and had brought in Everlasting Righteousness Dan. 9. 24. Being the End of the Law for Righteousness unto all that believe Rom. 10. 4. This the Gentiles rejected as Folly Christ crucify'd was foolishness unto them and to the Jews it was a Stumbling-Block as that which everted the whole Law And generally they all concluded that he could not save himself and therefore it was not probable that others should be saved by him But herein also is the Holy Spirit the Advocate of the Church For in the Dispensation of the Word he so convinceth Men of an Impossibility for them to attain a Righteousness of their own as that they must either submit to the Righteousness of God in Christ or die in their Sins 3. HE convinceth the World of Judgment because the Prince of this World is Judged Christ himself was judged and condemned by the World In that Judgment Sathan the Prince of this World had the principal Hand for it was effected in the Hour and under the Power of Darkness And no doubt but he hoped that he had carried his Cause when he had prevailed to have the Lord Christ publickly judged and condemned And this Judgment the World sought by all means to justifie and make good But the whose of it is called over again by the Holy Ghost pleading in the Cause and for the Faith of the Church And he doth it so effectually as that the Judgment is turned on Sathan himself Judgment with unavoidable Conviction passed on all that Superstition Idolatry and Wickedness which he had filled the World withall And whereas he had born himself under various Masks Shades and Pretences to be the God of this World the Supreme Ruler over all and accordingly was worshipped all the World over he is now by the Gospel laid open and manifested to be an accursed Apostate a Murtherer and the great Enemy of Mankind WHEREFORE taking the Name Paracletus in this Sence for an Advocate it is proper unto the Holy Ghost in some part of his Work in and towards the Church And whensoever we are called to bear Witness unto Christ and the Gospel we abandon our Strength and betray our Cause if we do not use all Means appointed of God unto that and to engage him in our Assistance BUT it is as a Comforter that he is chiefly promised unto us and as such is he expressed unto the Church by this Name FOURTHLY That he hath a peculiar Work committed unto him suitable unto this Mission Commission and Name is that which will appear in the Declaration of the Particulars wherein it doth consist For the present we only assert in general that his Work it is to support cherish relieve and comfort the Church in all Tryals and Distresses And this is all that we intend when we say that it is
in its proper Order If men be not first sanctified by him they can never be comforted by him And they will themselves prefer in their Troubles any natural or rational Reliefs before the best and highest of his Consolations For however they may be proposed unto them however they may be instructed in the Nature Wayes and Means of them yet they belong not unto them and why should they value that which is not theirs The World cannot receive him He worketh on the World for Conviction Joh. 16. 8. and on the Elect for Conversion Joh. 3. 8. But none can receive him as a Comforter but Believers Therefore is this whole Work of the Holy Spirit little taken notice of by the most and despised by many Yet is it never the less glorious in it self being fully declared in the Scripture nor the less usefull to the Church being testified unto by the Experience of them that truely believe THAT which remaineth for the full Declaration of this Office and Work of the Holy Ghost is the Consideration of those Acts of his which belong properly thereunto and of those Priviledges whereof Believers are made Partakers thereby And whereas many blessed Mysteries of Evangelical Truth are contained herein they would require much Time and Diligence in their Explanation But as to the most of them according unto the Measure of Light and Experience which I have attained I have prevented my self the handling of them in this place For I have spoken already unto most of them in two other Discourses the one concerning the Perseverance of True Believers and the other of our Communion with God and of the Holy Spirit in particular As therefore I shall be sparing in the Repetition of what is already in them proposed unto publick View so it is not much that I shall add thereunto Yet what is necessary unto our present Design must not be wholly omitted especially seeing I find that further Light and Evidence may be added unto our former Endeavours in this kind CHAP. IV. Inhabitation of the Spirit the first thing promised THE first thing which the Comforter is promised for unto Believers is that he should dwell in them which is their great Fundamental Priviledge and whereon all other do depend This therefore must in the first place be enquired into THE Inhabitation of the Spirit in Believers is among those things which we ought as to the Nature or Being of it firmly to believe but as to the Manner of it cannot fully conceive Nor can this be the least Impeachment of it's Truth unto any who assent unto the Gospel wherein we have sundry things proposed as Objects of our Faith which our Reason cannot comprehend We shall therefore assert no more in this matter but what the Scripture directly and expresly goeth before us in And where we have the express Letter of the Scripture for our Warrant we are eternally safe whilst we affix no Sence thereunto that is absolutely repugnant unto Reason or contrary unto more plain Testimonies in other places Wherefore to make plain what we intend herein the ensuing Observations must be premised FIRST This Personal Inhabitation of the Holy Spirit in Believers is distinct and different from his Essential Omnipresence whereby he is in all things Omnipresence is Essential Inhabitation is Personal Omnipresence is a necessary Property of his Nature and so not of him as a distinct Person in the Trinity but as God essentially one and the same in Being and Substance with the Father and the Son To be every where to fill all things to be present with them or indistant from them always equally existing in the Power of an Infinite Being is an inseparable Property of the Divine Nature as such But this Inhabitation is Personal or what belongs unto him distinctly as the Holy Ghost Besides it is voluntary and that which might not have been whence it is the Subject of a Free Promise of God and wholly depends on a Free Act of the Will of the Holy Spirit himself SECONDLY It is not a Presence by Vertue of a Metonymical Denomination or an Expression of the Cause for the Effect that is intended The meaning of this Promise The Spirit shall dwell in you is not He shall work graciously in you for this he can without any especial Presence Being essentially every where he can work where and how he pleaseth without any especial Presence But it is the Spirit himself that is promised and his Presence in an especial manner and an especial manner of that Presence he shall be in you and dwell in you as we shall see The only Enquiry in this matter is whether the Holy Spirit himself be promised unto Believers or only his Grace which we shall immediately enquire into THIRDLY The dwelling of the Person of the Holy Spirit in the Persons of Believers of what Nature soever it be doth not effect a Personal Union between them That which we call a Personal Union is the Union of Divers Natures in the same Person and there can be but one Person by Vertue of this Union Such is the Hypostatical Union in the Person of the Son of God It was our Nature he assumed and not the Person of any And it was impossible he should so assume any more but in one Individual Instance For if he could have assumed another Individual Being of our Nature then it must differ personally from that which he did assume For there is nothing that differs one Man from another but a distinct Personal Subsistence of each And it implies the highest Contradiction that the Son of God could be Hypostatically united unto more than one For if they are more than one they must be more Persons than one And many Persons cannot be Hypostatically united for that is to be one Person and no more There may be a manifold Union Mystical and Moral or divers of many Persons but a Personal Union there cannot be of any thing but of distinct Natures And as the Son of God could not assume many Persons so supposing that Humane Nature which he did unite to himself to have been a Person that is to have had a distinct Subsistence of it's own Antecedent unto it's Union and there could have been no Personal Union between it and the Son of God For the Son of God was a distinct Person and if the Humane Nature had been so too there would have been two Persons still and so no Personal Union Nor can it be said that although the Humane Nature of Christ was a Person in it self yet it ceased so to be upon its Union with the Divine and so two Persons were conjoyned and compounded into one For if ever Humane Nature have in any Instance a personal Subsistence of it's own it cannot be separated from it without the Destruction and Annihilation of the Individual For to suppose otherwise is to make it to continue what it was and not what it was for it is what it is distinct
Grace to wrest these Expressions unto a lower meaner figurative Signification And I am perswaded that it is contrary to the Faith of the Catholick Church of True Believers so to do For however some of them may not have exercised their Minds about the manner of the Abode of the Holy Spirit with the Church and some of them when they hear of his Personal Indwelling wherein they have not been duly instructed do fear it may be that indeed that cannot be which they cannot comprehend and that some Evil Consequence may ensue upon the Admittance of it although they cannot say what they are Yet it is with them all even an Article of Faith that the Holy Ghost dwelleth in the Church that is them that truly believe and herein have they an Apprehension of such a Personal Presence of his as they cannot conceive This therefore being so expresly so frequently affirmed in the Scripture and the Comfort of the Church which depends thereon being singular and eminent it is unto me an important Article of Evangelical Truth 3. ALTHOUGH all the principal Actings of the Holy Spirit in us and towards us as a Comforter do depend on this Head or flow from this Spring of his Inhabitation yet in the Confirmation of it's Truth I shall here name one or two by which it self is evidenced and it's Benefits unto the Church declared 1 THIS is the Spring of his gracious Operations in us So our Saviour himself declares it The Water that I shall give unto him shall be in him a Well of Water springing up into everlasting Life John 4. 14. The Water here promised is the Holy Spirit called the Gift of God Ver. 10. This is evident from that parallel place John 7. 38 39. where this Living Water is plainly declared to be the Holy Ghost And this Water which is given unto any is to be in him and there to abide which is but a Metaphorical Expression of the Inhabitation of the Spirit For it is to be in him as a Well as a Living Fountain which cannot be spoke of any gracious Habit whatever No Quality in our Minds can be a Spring of Living Water Besides all gracious Habits are Effects of the Operation of the Holy Spirit and therefore they are not the Well it self but belong unto the springing of it up in Living Waters So is the Spirit in his Indwelling distinguished from all his Evangelical Operations of Grace as the Well is distinct from the Streams that flow from it And as it is natural and easie for a Spring of Living Waters to bubble up and put forth refreshing Streams so it belongs unto the Consolation of Believers to know how easie it is unto the Holy Spirit how ready he is on the account of his gracious Inhabitation to carry on and perfect the Work of Grace Holiness and Sanctification in them And what Instruction they may take for their own Deportment towards him may be afterwards spoken unto So in many other places is his Presence with us which we have proved to be by the way of gracious Inhabitation proposed as the Cause and Spring of all his gracious Operations and so distinct from them So the Holy Ghost that is given us Sheds abroad the Love of God in our Hearts Rom. 5. 5. The Spirit of God that dwelleth in us shall quicken our mortal Bodies Rom. 8. 12. He beareth Witness with our Spirits that we are the Sons of God Rom. 8. 16. Which places have been elsewhere explained and vindicated 2 THIS is the hidden Spring and Cause of that inexpressible Distance and Difference that is between Believers and the rest of the World Our Apostle tells us that the Life of Believers is hid with Christ in God Col. 3. 3. A blessed Life they have whilst they are here dead to the World and as dead in the World A Life that will issue in eternal Glory But no such thing appears no Lustre of it is cast abroad into the Eyes of Men True saith the Apostle for it is hid with Christ in God It is so both in its Causes Nature Operations and Means of Preservation But by this hidden Life it is that they are differenced from the perishing World And it will not be denyed as I suppose that this Difference is real and great For those who believe do enjoy the especial Love and Favour of God whereas those who do not are under the Curse and the Wrath of God abideth on them They are alive unto God but these are dead in Trespasses and Sins And if Men will not believe that there is so inexpressible a difference between them in this World they will be forced to confess it at the last Day when the Decretory Sentences of Come ye Blessed and Go ye Cursed shall be openly denounced But for the most part there is no Visible Cause in the Eyes of the World of this inexpressible and eternal Difference between these two sorts of Persons For besides that for the most part the World doth judge amiss of all that Believers are and do and do rather through an inbred Enmity working by wicked and foolish Surmizes suppose them to be the worst rather than absolutely the best of Men There is not for the most part such a visible manifest difference in outward Actions and Duties on which alone a Judgment may be passed in Man's Day as to be a just Foundation of believing so unspeakable Difference between their Persons as is spoken of There is a difference in their Works which indeed ought to be far greater than it is and so a greater Testimony given to the Righteousness of God 1 John 3. 12. There is yet a greater difference in internal habitual Grace whereby the Minds of Believers are transformed initially into the Image of God Tit. 1. 15. But these things will not bear the Weight of this inconceivable Distance Principally therefore it depends hereon namely the Inhabitation of the Spirit in them that believe The great difference between the two Houses that Solomon built was that God dwelt in the one and he himself in the other Though any two Houses as unto their outward Fabrick make the same Appearance yet if the King dwell in the one and a Robber in the other the one may be a Pallace and the other a Den. It is this Inhabitation of the Spirit whereon all the Priviledges of Believers do immediately depend and all the Advantages which they have above the Men of the World And the difference which is made hereby or ensueth hereon is so inconceivably great as a sufficient Reason may thence be given of all the excellent things which are spoken of them who are Partakers of it CHAP. V. Particular Actings of the Holy Spirit as a Comforter How he is an Unction THE especial Actings of the Holy Spirit towards Believers as their Comforter with the Priviledges and Advantages which by them they are made Partakers of have been severally spoken unto by many and I have also
as to God himself as his Children unto Jesus Christ as his Members unto all Saints and Angels in the Families of God above and below and are called to many new Works Duties and Uses which before they knew nothing of They are brought into a new World erected by the New Creation and which way soever they look or turn themselves they say Old things are past away behold all things are become new So it is with every one that is made a New Creature in Christ Jesus 2 Cor. 5. 17. In this state and condition wherein a Man hath new Principles put within him new Relations contracted about him new Duties presented unto him and a new Deportment in all things required of him How shall he be able to behave himself aright and answer the condition and holy station wherein he is placed This no Man can do of himself for who is sufficient for these things Wherefore 2. IN this state God owns them and communicates unto them his Holy Spirit to fit them for their Relations to enable them unto their Duties to act their new Principles and every way to discharge the Work they are called unto even as their Head the Lord Christ was unto his God doth not now give unto them the Spirit of Fear but of Power of Love and of a sound Mind 2 Tim. 1. 7. And hereby doth God Seal them For 1. HEREBY he gives his Testimony unto them that they are his owned by him accepted with him his Sons or Children which is his Seal For if they were not so he would never have given his Holy Spirit unto them And herein consists the greatest Testimony that God doth give and the only Seal that he doth set unto any in this World That this is Gods Testimony and Seal the Apostle Peter proveth Acts 15. 8 9. For on the debate of that Question Whether God approved and accepted of the humble Believers although they observed not the Rites of Moses he confirmeth that he did with this Argument God saith he which knoweth their Hearts bare them Witness How did he do it How did he set his Seal to them as his Saith he By giving them the Holy Ghost even as he did unto us Hereby God gives Testimony unto them And lest any should suppose that it was only the Gifts and Miraculous Operations of the Holy Ghost which he had respect unto so as that this Sealing of God should consist therein alone he adds that his Gracious Operations also were no less an effect of this Witness which God gave unto them And put no difference between us and them purifying their Hearts by Faith This therefore is that whereby God giveth his Testimony unto Believers namely when he Seals them with his Spirit or by the Communication of the Holy Spirit unto them And this he doth in two Respects For 2. THIS is that whereby he giveth Believers Assurance of their Relation unto him of their Interest in him of his Love and Favour to them It hath been generally conceived that this Sealing with the Spirit is that which gives Assurance unto Believers and so indeed it doth although the way whereby it doth it hath not been rightly apprehended And therefore none have been able to declare the especial Nature of that Act of the Spirit whereby he Seals us whence such Assurance should ensue But it is indeed not any Act of the Spirit in us that is the Ground of our Assurance but the Communication of the Spirit unto us This the Apostle plainly testifieth 1 John 3. 24. Hereby we know that he abideth in us by the Spirit which he hath given us That God abideth in us and we in him is the subject matter of our Assurance This we know saith the Apostle which expresseth the highest Assurance we are capable of in this World And how do we know it Even by the Spirit which he hath given unto us But it may be the sence of these words may be that the Spirit which God gives us doth by some especial Work of his effect this Assurance in us and so it is not his being given unto us but some especial Work of his in us that is the Ground of our Assurance and consequently our Sealing I do not deny such an especial Work of the Spirit as shall be afterwards declared but I judge that it is the Communication of the Spirit himself unto us that is here intended For so the Apostle declares his sence to be Chap. 4. 13. Hereby know we that we dwell in God and he in us because he hath given us of his Spirit This is the great Evidence the great Ground of Assurance which we have that God hath taken us into a near and dear Relation unto himself because he hath given us of his Spirit that great and Heavenly Gift which he will impart unto no others And indeed on this one Hinge depends the whole Case of that Assurance which Believers are capable of If the Spirit of God dwell in us we are his But if any Man have not the Spirit of Christ he is none of his Rom. 8 9. Hereon alone depends the Determination of our especial Relation unto God By this therefore doth God Seal Believers and therein gives them Assurance of his Love And this is to be the sole Rule of your self-Examination whether you are Sealed of God or no. 3. HEREBY God evidenceth them unto the World which is another End of sealing He marks them so hereby for his own as that the World cannot but in general take notice of them For where God sets this Seal in the Communication of his Spirit it will so operate and produce such Effects as shall fall under the Observation of the World As it did in the Lord Christ so also will it do in Believers according unto their measure And there are two ways whereby Gods sealing doth evidence them unto the World The one is by the Effectual Operation of the Spirit communicated unto them both in Gifts and Graces Though the World is blinded with Prejudices and under the Power of a prevalent Enmity against spiritual things yet it cannot but discover what a Change is made in the most of those whom God thus sealeth and how by the Gifts and Graces of the Spirit which they hate they are differenced from other Men. And this is that which keeps up the difference and enmity that is in the World between the Seeds For Gods sealing of Believers with his Spirit evidenceth his especial Acceptance of them which fills the Hearts of them who are acted with the Spirit of Cain with Hatred and Revenge Hence many think that the respect which God had unto the Sacrifice of Abel was testified by some visible sign which Cain also might take notice of And there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kindling of his Sacrifice by Fire from Heaven which was the Type and Resemblance of the Holy Ghost as hath been shewed All other Causes of difference are capable of a Composition but this about the Seal of God can never be composed And that which followeth from hence is that those who are thus sealed with the Spirit of
and Endowments with respect unto a certain end But as to their Original and principal cause they are free undeserved Gifts Thence the Holy Spirit as the Author of them and with respect unto them is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of God John 4. 10. And the Effect it self is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of the Holy Ghost Acts 10. 45. The Gift of God Acts 8. 20. The Gift of the Grace of God Ephes. 3. 7. The Gift of Christ Ephes. 4. 7. The Heavenly Gift Heb. 6. 4. All expressing the Freedom of their Communication on the part of the Father Son and Spirit And in like manner on the same account are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is gracious largesses Gifts proceeding from meer Bounty And therefore saving Graces are also expressed by the same Name in general because they also are freely and undeservedly communicated unto us Rom. 11. 28. But these Gifts are frequently and almost constantly so expressed Rom. 12. 6. 1 Cor. 1. 7. Chap. 7. 7. Chap. 12. 4 9 28 30. 1 Pet. 4. 14. 2 Tim. 1. 6. And it is absolute freedom in the Bestower of them that is principally intended in this Name Hence he hath left his Name as a Curse unto all Posterity who thought this free gift of God might be purchased with Money Acts 8. 20. A Pageantry of which Crime the Apostate Ages of the Church erected in applying the Name of that Sin to the purchase of Benefices and Dignities whilst the Gift of God was equally despised on all hands And indeed this was that whereby in all Ages Countenance was given unto Apostasie and Defection from the Power and Truth of the Gospel The Names of Spiritual things were still retained but applyed to outward Forms and Ceremonies which thereby were substituted insensibly into their room to the ruine of the Gospel in the Minds of Men. But as these Gifts were not any of them to be bought no more are they absolutely to be attained by the Natural Abilities and Industry of any whereby an Image of them is attempted to be set up by some but deformed and useless They will do those things in the Church by their own Abilities which can never be acceptably discharged but by Vertue of those Free Gifts which they despise whereof we must speak more afterwards Now the full Signification of these Words in our Sence is peculiar unto the New Testament For although in other Authors they are used for a Gift or Free Grant yet they never denote the Endowments or Abilities of the Minds of Men who do receive them which is their principal Sence in the Scripture § 8. WITH respect unto their especial Nature they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes absolutely 1 Cor. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but concerning Spirituals that is Spiritual Gifts And so again Chap. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desire Spirituals that is Gifts for so it is explained Chap. 12. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covet Earnestly the best Gifts Whenever therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting their general Nature is to be supplied And where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood as expressing their especial Difference from all others They are neither Natural nor Moral but Spiritual Endowments For both their Author Nature and Object are respected herein Their Author is the Holy Spirit their Nature is Spiritual and the Object about which they are exercised are Spiritual Things § 9. AGAIN with respect unto the Manner of their Communication they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 4. Distributions or Partitions of the Holy Ghost Not whereof the Holy Ghost is the Subject as though he were parted or divided as the Socinians dream on this place but whereof he is the Author the Distributions which he makes And they are thus called Divisions Partitions or Distributions because they are of divers sorts and kinds according as the Edification of the Church did require And they were not at any time all of them given out unto any one Person at least so as that others should not be made Partakers of the same sort From the same inexhaustible Treasure of Bounty Grace and Power these Gifts are variously distributed unto Men. And this Variety as the Apostle proves gives both Ornament and Advantage to the Church If the whole Body were an Eye where were the Hearing c. 1 Cor. 12. 16 17 18 19 20 21 22 23 24 25. It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this various Distribution of Gifts that makes the Church an Organical Body and in this Composure with the peculiar Uses of the Members of the Body consists the Harmony Beauty and Safety of the whole Were there no more but One Gift or Gifts of one sort the whole Body would be but one Member As where there is none there is no animated Body but a dead Carkass § 10. AND this various Distribution as it is an Act of the Holy Spirit produceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are Diversities of Gifts 1 Cor. 12. 4. The Gifts thus distributed in the Church are Divers as to their sorts and kinds one of one kind another of another An Account hereof is given by the Apostle particularly Ver. 8 9 10. in a distinct Enumeration of the sorts or kinds of them The Edification of the Church is the general End of them all but divers distinct different Gifts are required thereunto § 11. THESE Gifts heing bestowed they are variously expressed with regard unto the Nature and Manner of those Operations which we are enabled unto by Vertue of them So are they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minisirations 1 Cor. 12. 5. That is Powers and Abilitles whereby some are enabled to administer Spiritual Things unto the Benefit Advantage and Edification of others And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 6. Effectual Workings or Operations efficaciously producing the Effects which they are applied unto And lastly they are comprized by the Apostle in that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Manifestation of the Spirit Ver. 7. In and by them doth the Holy Spirit evidence and manifest his Power For the Effects produced by them and themselves in their own Nature especially some of them do evince that the Holy Spirit is in them that they are given and wrought by him and are the ways whereby he acts his own Power and Grace These things are spoken in the Scripture as to the Names of these Spiritual Gifts And it is evident that if we part with our Interest and Concern in them we must part with no small Portion of the New Testament For the mention of them Directions about them their Use and Abuse do so frequently occur that if we are not concerned in them we are not so in the Gospel CHAP. II. Differences between Spiritual Gifts and Saving Grace § 1. THEIR Nature
either Apostolical Office Power or Gifts The like may be said of Evangelists Nor have we any undoubted Testimony that any of those Gifts which were truly miraculous and every way above the Faculties of Men were communicated unto any after the Expiration of the Generation of them who conversed with Christ in the Flesh or those who received the Holy Ghost by their Ministry It is not unlikely but that God might on some occasions for a longer Season put forth his Power in some miraculous Operations and so he yet may do and perhaps doth sometimes But the Superstition and Folly of some ensuing Ages inventing and divulging innumerable Miracles false and foolish proved a most disadvantagious Prejudice unto the Gospel and a means to open a way unto Sathan to impose endless Delusions upon Christians For as true and real Miracles with becoming Circumstances were the great means that won and reconciled a Regard and Honour unto Christian Religion in the World so the Pretence of such as either were absolutely false or such as whose Occasions Ends Matter or Manner were unbecoming the Greatness and Holiness of him who is the true Author of all miraculous Operations is the greatest Dishonour unto Religion that any one can invent But although all these Gifts and Operations ceased in some respect some of them absolutely and some of them as to the immediate manner of Communication and Degree of Excellency yet so far as the Edification of the Church was concerned in them something that is Analogous unto them was and is continued He who gave some Apostles and some Prophets and some Evangelists gave also some Pastors and Teachers And as he furnished the former with extraordinary Gifts so as far as any thing of the like kind is needful for the continual Edification of the Church he bestows it on the latter also as shall be declared § 3. AND these Gifts of the Spirit added unto his Grace in real Holiness were the Glory Honour and Beauty of the Church of Old Men have but deceived themselves and others when they have seigned a Glory and Beauty of the Church in other things And whatever any think or say where these Gifts of the Holy Ghost which are the Ornaments of the Church her cloathing of wrought Gold and her Raiment of Needle-work being neglected and lost and they think to adorn her with the meritricious Paint of pompous Ceremonies with outward Grandeur Wealth and Power she is utterly fallen from her Chastity Purity and Integrity But it is evident that this is the state of many Churches in the World which are therefore worldly and carnal not Spiritual or Evangelical Power and Force and Wealth the Gifts in this Case of Another Spirit under various Pretences and Names are their Life and Glory indeed their Death and Shame I deny not but that it is lawful for Ministers of the Gospel to enjoy Earthly Possessions which they do attain by any commendable way among other Men. Neither are they required unless in extraordinary Cases to part with the Right and Use of their Temporal Goods because they are so Ministers of Christ though those who are so indeed will not deny but that they ought to use them in a peculiar manner unto the Glory of Christ and Honour of the Gospel beyond other Men. Neither shall I ever question that wherein the Scripture is so express namely That those who labour in the Word and Doctrine should have a convenient yea an Honourable Subsistence provided for them according to the best Ability of the Church for their Work 's sake It is in like manner also granted that the Lord Christ hath committed all that Power which with repect unto the Edification of the Church he will exercise in this World unto the Church it self as it cannot without a Virtual Renunciation of the Gospel and Faith in Christ Jesus as the Head and King of the Church be supposed that this Power is any other but Spiritual over the Souls and Consciences of Men. And therefore cannot this Power be exercised or be any ways made effectual but by vertue of the Spiritual Gifts we treat of But for Men to turn this Spiritual Power to be exercised only by vertue of Spiritual Gifts into an external coercive Power over the Persons Bodies Liberties and Lives of Men to be exercised by Law-Courts in Ways Forms Manners utterly Forreign to the Gospel and all Evangelical Administrations without the least Pretence unto or Appearance of the Exercise of the Gifts of the Holy Ghost therein yea and by Persons by whom they are hated and derided acting with Pride Scorn and Contempt of the Disciples of Christ and over them being utterly ignorant of the true Nature and Use of all Gospel Administrations this is to disorder the Church and in stead of an House of Spiritual Worship in some Instances to turn it into a Den of Thieves Where hereunto there are moreover annexed earthly Revenues containing all Food and Fuel of corrupt Lusts with all things satisfactory unto the Minds of Worldly Sensual Men as a meet Reward of these Carnal Administrations as it is at this Day in the Church of Rome there all Use of the Gifts of the Holy Ghost is excluded and the Church is brought into extream Desolacion And although these things are are as contrary to the Gospel as Darkness to Light yet the World for many Reasons not now to be insisted on being willing to be deceived in this matter it is generally apprehended that there is nothing so pernicious unto the Church so justly to be watched against and rooted out as a Dislike of their Horrible Apostasies in the Corrupt Depravation of all Evangelical Administrations This was not the State this was not the Condition of the Primitive Churches their Life consisted in the Grace of the Spirit and their Glory in his Gifts None of their Leaders once dreamed of that new kind of Beauty Glory and Power consisting in numberless Superstitious Ceremonies instead of Religious Worship Worldly Grandeur instead of Humility and Self-denyal and open Tyranny over the Consciences and Persons of Men in the room of Spiritual Authority effectual in the Power of Christ and by vertue of the Gifts of the Holy Ghost § 4. THERE are many sore Divisions at this Day in the World among and between the Professors of Christian Religion both about the Doctrine and Worship of the Gospel as also the Discipline thereof That these Divisions are evil in themselves and the Cause of great Evils Hinderances of the Gospel and all the Effects thereof in the World is acknowledged by all and it is a thing doubtless to be greatly lamented that the generality of them who are called Christians are departed from the great Rule of keeping the Unity of the Spirit in the Bond of Peace He who doth not pray always who is not ready with his utmost Endeavour to remedy this Evil to remove this great Obstruction of the Benefit of the Gospel is scarce
of his Disciples with their Relief therein that he is promised under this Name by our Saviour I will not saith he leave you Orphans Chap. 14. 18. Though I go away from you yet I will not leave you in a desolate and disconsolate Condition How shall that be prevented in his Absence who was the Life and Spring of all their Comforts Saith he I will pray the Father and he shall give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 16. that is Another to be your Comforter So he renews again his Promise of sending him under this Name because Sorrow had filled their Hearts upon the Apprehension of his Departure Chap. 16. 7 8. Wherefore he is principally considered as a Comforter And as we shall see further afterwards this his principal Work most suited unto his Nature as he is the Spirit of Peace Love and Joy For he who is the Eternal Essential Love of the Divine Being as existing in the distinct Persons of the Trinity is most meet to communicate a Sense of Divine Love with Delight and Joy unto the Souls of Believers Hereby he sets up the Kingdom of God in them which is Righteousness and Peace and Joy in the Holy Ghost Rom. 14. 17. And in nothing doth he so evidence his Presence in the Hearts and Spirits of any as by the Disposal of them unto Spiritual Love and Joy For shedding abroad the Love of God in our Hearts as Rom. 5. 5. He produceth a Principle and Frame of Divine Love in our Souls and fills us with Joy unspeakable and full of Glory The Attribution therefore of this Name unto him the Comforter evidenceth that he performs this Work in the way of an Office NEITHER 2 Is the signification of an Advocate to be omitted seeing what he doth as such tendeth also to the Consolation of the Church And we must first observe that the Holy Spirit is not our Advocate with God This belongs alone unto Jesus Christ and is a part of his Office He is said indeed to make Intercession with Groans that cannot be uttered Rom. 8. 26. But this he doth not immediately nor in his own Person He no otherwise maketh Intercession for us but by enabling us to make Intercession according unto the Mind of God For to make Intercession formally is utterly inconsistent with the Divine Nature and his Person who hath no other Natare but that which is Divine He is therefore incapable of being our Advocate with God The Lord Christ is so alone and that on the Account of his precedent Propitiation made for us But he is an Advocate for the Church in with and against the World Such an Advocate is one that undertaketh the Protection and Defence of another as to any Cause wherein he is engaged The Cause wherein the Disciples of Christ are engaged in and against the World is the Truth of the Gospel the Power and Kingdom of their Lord and Master This they testify unto this is opposed by the World and this under various Forms Appearances and Pretences is that which they suffer Reproaches and Persecutions for in every Generation In this Cause the Holy Spirit is their Advocate justifying Jesus Christ and the Gospel against the World AND this he doth three ways 1 By suggesting unto and furnishing the Witnesses of Christ with Pleas and Arguments to the Conviction of Gainsayers So it is promised that should do Mat. 10. 18 19 20. And ye shall be brought before Governours and Kings for my sake for a Testimony against them and the Gentiles But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak For it is not ye that speak but the Spirit of your Father which speaketh in you They were to be given up that is delivered up as Malefactors unto Kings and Rulers for their Faith in Christ and the Testimony they gave unto Him In this Condition the best of Men are apt to be solicitous about their Answers and the Plea they are to make in the Defence of themselves and their Cause Our Saviour therefore gives them Encouragement not only from the Truth and Goodness of their Cause but also from the Ability they should have in pleading for it unto the Conviction or Confusion of their Adversaries And this he tells them should come to pass not by any Power or Faculty in themselves but by the Aid and Supply they should receive from this Advocate who in them would speak by them This was that Mouth and Wisdom which he promised unto them which all their Adversaries should not be able to gainsay or resist Luke 21. 15. A present Supply of Courage Boldness and Liberty of Speech above and beyond their Natural Temper and Abilities immediately upon their receiving of the Holy Ghost And their very Enemies saw the Effects of it unto their Astonishment Upon the Plea they made before the Council at Jerusalem it is said That when they saw the Boldness of Peter and John and perceived that they were ignorant and unlearned Men they marvailed Acts 4. 13. They saw their outward Condition that they were poor and of the meanest of the People yet carried it with Courage and Boldness before this great Sanhedrim with whose Authority and unusual Appearance in Grandure all Persons of that sort were wont to be abashed and tremble at them They found them ignorant and unlearned in that Skill and Learning which the World admired yet plead their Cause unto their Confusion They could not therefore but discern and acknowledge that there was a Divine Power present with them which acted above themselves their State their natural or acquired Abilities This was the Work of this Advocate in them who had undertaken the Defence of their Cause So when Paul pleaded the same Cause before Agrippa and Felix one of them confessed his Conviction and the other trembled in his Judgment-Seat NEITHER hath he been wanting unto the Defence of the same Cause in the same manner in succeeding Generations All the Story of the Church is filled with Instances of Persons mean in their outward Condition timerous by Nature and unaccustomed unto Dangers unlearned and low in their Natural Abilities who in the Face of Rulers and Potentates in the sight of Prisons Tortures Fires provided for their Destruction have pleaded the Cause of the Gospel with Courage and Success unto the Astonishment and Confusion of their Adversaries Neither shall any Disciple of Christ in the same case want the like Assistance in some due Measure and Proportion who expect it from him in a way of believing and depends upon it Examples we have hereof every Day in Persons acted above their own natural Temper and Ablities unto their own Admiration For being conscious unto themselves of their own Fears Despondencies and Disabilities it is a Surprizal unto them to find how all their Fears have disappeared and their Minds have been enlarged when they have been called
ever The Moment of this Promise lyeth in his unchangeable Continuance with the Church There was indeed a present occasion rendring necessary this Declaration of the unchangeableness of his Abode For in all this Discourse our Saviour was preparing the Hearts of his Disciples for his Departure from them which was now at hand And whereas he lays the whole of the Relief which in that Case He would afford unto them upon his sending of the Holy Ghost he takes care not only to prevent an Objection which might arise in their Minds about this Dispensation of the Spirit but also in so doing to secure the Faith and Consolation of the Church in all Ages For as he himself who had been their immediate visible Comforter during the whole Time of his Ministry among them was now departing from them and that so as that the Heavens were to receive him until the time of the Restitution of all things they might be apt to fear that this Comforter who was now promised unto them might continue also only for a Season whereby they should be reduced unto a new Loss and Sorrow To assure their Minds herein our Lord Jesus Christ lets them know that this other Comforter should not only always continue with them unto the ends of their Lives Work and Ministry but abide with the Church absolutely unto the Consummation of all things He is now given in an Eternal and Unchangeable Covenant Isa. 59. 21. and he can no more depart from the Church than the everlasting sure Covenant of God can be abolished BUT it may be objected by such as really enquire into the Promises of Christ and after their Accomplishment for the Establishment of their Faith whence it is that if the Comforter abide always with the Church that so great a number of Believers do in all Ages spend it may be the greatest part of their Lives in Troubles and Disconsolation having no experience of the Presence of the Holy Ghost with them as a Comforter But this Objection is not of Force to weaken our Faith as unto the Accomplishment of this Promise For 1. There is in the Promise it self a Supposition of Troubles and Disconsolations thereon to befall the Church in all Ages For with respect unto them it is that the Comforter is promised to be sent And they do but dream who fancy such a State of the Church in this World as wherein it should be accompanied with such an Assurance of all inward and outward Satisfaction as scarce to stand in need of this Office or Work of the Holy Ghost Yea the Promise of this abiding with us for ever as a Comforter is an infallible Prediction that Believers in all Ages shall meet with Troubles Sorrows and Disconsolation 2. THE Accomplishment of Christ's Promises doth not depend as to its Truth upon our Experience at least not on what Men sensibly feel in themselves under their Distresses much less on what they express with some mixture of Unbelief So we observed before from that place of the Prophet concerning the Church Isa. 41. 27. that her way was hidden from the Lord and her Judgment passed over from her God As she complained also The Lord hath forsaken me and my Lord hath forgotten me Chap. 49. 14. But yet in both places God convinceth her of her Mistake and that indeed her Complaint was but a Fruit of Unbelief And so it is usual in great Distresses when Persons are so swallowed up with Sorrow or overwhelmed with Anguish that they are not sensible of the Work of the Holy Ghost in their Consolation 3. HE is a Comforter unto all Believers at all Times and on all Occasions wherein they really stand in need of Spiritual Consolation But yet if we intend to have Experience of his Work herein to have the Advantage of it or Benefit by it there are sundry things required of our selves in a way of Duty If we are negligent herein it is no wonder if we are at a loss for those Comforts which he is willing to administer Unless we understand aright the Nature of Spiritual Consolations and value them both as sufficient and satisfactory we are not like to enjoy them at least not to be made sensible of them Many under their Troubles suppose there is no Comfort but in their removal and know not of any Relief in their Sorrow but in the taking away of their Cause At best they value any outward Relief before Internal Supports and Refreshments Such Persons can never receive the Consolation of the Holy Spirit unto any refreshing Experience To look for all our Comforts from him to value those things wherein his Consolations do consist above all earthly Enjoyments to wait upon him in the use of all Means for the receiving of his Instances of Love and Grace to be fervent in Prayer for his Presence with us and the manifestation of his Grace are required in all those towards whom he dischargeth this Office And whilst we are found in these ways of Holy Obedience and Dependence we shall find him a Comforter and that for ever THESE things are observable in the Office of the Holy Ghost in general as he is the Comforter of the Church and the manner of his Discharge thereof What is further considerable unto the Guidance of our Faith and the Participation of Consolation with respect hereunto will be evident in the Declaration of the Particulars that belong thereunto CHAP. III. Unto whom the Holy Spirit is promised and given as a Comforter or the Object of his Acting in this Office WE have considered the Promise of Christ to send the Holy Spirit to be the Comforter of the Church and unto that end to abide with them for ever The Nature also of that Office and Work in general which hereon he undertakes and dischargeth with the Properties of them have been declared Our next Enquiry is unto whom this Promise is made and towards whom it is infallibly fulfilled How and unto what Ends in what Order as unto his Effects and Operations the Holy Spirit is promised unto any Persons and received by them hath been already declared in our former Discourses Lib. 4. Chap. 3. We shall therefore here only declare in particular who he is promised unto and received by as a Comforter And this is to all and only unto Believers those who are actually so All his Operations required unto the making of them so to be are antecedent hereunto For the Promise of him unto this End where-ever it is recorded is made directly unto them and unto them it is confined Immediately it was given unto the Apostles but it was not given unto them as Apostles but as Believers and Disciples of Christ with a particular respect unto the Difficulties and Causes of Disconsolation which they were under or should meet withall upon the Account of their being so See the Promises unto this purpose expresly John 14. 16 17 26. Chap. 15. 26. Chap. 16. 7 8. And it is declared
the Lord God is upon me because the Lord hath anointed me His Unction consisted principally in the Communication of the Spirit unto him For he proves that the Spirit of the Lord was upon him because he was anointed And this gives us a general Rule that the anointing with material Oyl under the Old Testament did presigure and represent the Effusion of the Spirit under the New which now answers all the Ends of those Typical Institutions Hence the Gospel in opposition unto them all in the Letter outwardly visibly and materially is called the Ministration of the Spirit 2 Cor. 3. 6 8. So is the Unction of Christ expressed Isa. 11. 2. The Spirit of the Lord shall rest upon him the Spirit of Wisdom and Understanding the Spirit of Counsel and Might the Spirit of Knowledge and of the Fear of the Lord. 4. WHEREAS the Unction of Christ did consist in the full Communication of the Spirit unto him not by Measure in all his Graces and Gifts needful unto his Humane Nature or his Work though it be essentially one entire Work yet was it carried on by several Degrees and Distinctions of Time For 1 He was anointed by the Spirit in his Incarnation in the Womb Luke 1. 35. the Nature of which Work we have at large before explained 2 He was so at his Baptism and Entrance into his Publick Ministry when he was anointed to Preach the Gospel as Isa. 61. 1. And the Holy Ghost descended on him in the shape of a Dove Matth. 3. 17. The first part of his Unction more peculiarly respected a Fulness of the Grace the latter of the Gifts of the Spirit 3 He was peculiarly anointed unto his Death and Sacrifice in that Divine Act of his whereby he sanctify'd himself thereunto John 17. 19. which hath also been before declared 4. He was at his Ascension when he received of the Father the Promise of the Spirit pouring him forth on his Disciples Acts 2. 23. And in this latter instance he was anointed with the Oyl of Gladness which includes his glorious Exaltation also For this was absolutely peculiar unto him whence he is said to be so anointed above his Fellows For although in some other parts of this anointing he hath them who partake of them by and from him in their Measure yet in this of receiving the Spirit with a Power of Communicating him unto others herein he is singular nor was ever any other Person sharer with him therein in the least degree See the Exposition on Heb. 1. 8 9. Now although there be an inconceivable difference and distance between the Unction of Christ and that of Believers yet is his the only Rule of the Interpretation of theirs as to the kind thereof And 5. BELIEVERS have their Unction immediately from Christ. So is it in the Text You have an Unction from the Holy One. So is He called Acts 3. 14. Rev. 3. 7. These things saith He that is Holy He Himself was anointed as the most Holy Dan. 9. 24. And it is his Spirit which Believers do receive Eph. 3. 16. Phil. 1. 19. It is said That he who anointeth us is God 2 Cor. 1. 21. And I do take God there Personally for the Father as the same Name is in the verse foregoing For all the Promises of God in him that is in Christ are yea and in Him Amen Wherefore the Father is the Original Supream Cause of our Anointing but the Lord Christ the Holy One is the immediate Efficient Cause thereof This Himself expresseth when he affirms that he will send the Spirit from the Father The Supream Donation is from the Father the immediate Collation from the Son 6. IT is therefore manifest that the anointing of Believers consisteth in the Communication of the Holy Spirit unto them from and by Jesus Christ. It is not the Spirit that doth anoint us but he is the Unction wherewith we are anointed by the Holy One. This the Analogy unto the Unction of Christ makes undeniable for as he was anointed so are they in the same kind of Unction though in a degree inferior unto him For they have nothing but a Measure and Portion from his Fulness as he pleaseth Eph. 4. 7. Our Unction therefore is the Communication of the Holy Spirit and nothing else He is that Unction which is given unto us and abideth with us But this Communication of the Spirit is general and respects all his Operations It doth not yet appear wherein the especial Nature of it doth consist and whence this Communication of him is thus expressed by an Unction And this can be no otherwise learned but from the Effects ascribed unto him as he is an Unction and the Relation with the Resemblance that is therein unto the Unction of Christ. It is therefore some particular Grace and Priviledge which is intended in this Unction 2 Cor. 1. 21. It is mentioned only neutrally without the Ascription of any Effects unto it so that therein we cannot learn its especial Nature But there are two Effects elsewhere ascribed unto it The first is Teaching with a saving permanent knowledge of the Truth thereby produced in our Minds This is fully expressed 1 John 2. 20 27. You have an Unction from the Holy One aend you know all things that is all those things of the Fundamental Essential Truths of the Gospel all you need to know that you may obey God truely and be saved infallibly This you have by this Unction For this anointing which you have received abideth in you and teacheth you all things And we may observe that it is spoken of in an especial manner with respect unto our Permanency and Establishment in the Truth against prevalent Seducers and Seductions so it is joined with establishing in that other Place 2 Cor. 1. 21. WHEREFORE in the first Place this anointing with the Holy Ghost is the Communication of him unto us with respect unto that gracious Work of his in the Spiritual saving Illumination of our Minds teaching us to know the Truth and to adhere firmly unto it in Love and Obedience This is that which is peculiarly ascribed unto it and we have no way to know the Nature of it but by its Effects THE Anointing then of Believers with the Spirit consists in the Collation of him upon them to this End that he may graciously instruct them in the Truths of the Gospel by the saving Illumination of their Minds causing their Souls firmly to cleave unto them with Joy and Delight and transforming them in the whole inward Man into the Image and Likeness of it Hence it is called the anointing of our Eyes with Eye-salve that we may see Rev. 3. 18. So doth it answer that Unction of the Lord Christ with the Spirit which made him quick of Understanding in the fear of the Lord Isa. 11. 3. Let these things therefore be fixed in the first place namely that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Unction which Believers receive from the
unto Trial for their Testimony unto the Gospel We are in such cases to make use of any Reason Skill Wisdom or Ability of Speech which we have or other honest and advantageous Circumstances which present themselves unto us as the Apostle Paul did on all occasions But our dependance is to be solely on the Presence and Supplies of our blessed Advocate who will not suffer us to be utterly defective in what is necessary unto the Defence and Justification of our Cause 2 HE is the Advocate for Christ the Church and the Gospel in and by his Communication of Spiritual Gifts both extraordinary and ordinary unto them that do believe For these are things at least in their Effects visible unto the World Where Men are not utterly blinded by Prejudice Love of Sin and of the World they cannot but discern somewhat of a Divine Power in these Supernatural Gifts Wherefore they openly testifie unto the Divine Approbation of the Gospel and the Faith that is in Christ Jesus So the Apostle confirms the Truths that he had preached by this Argument that therewith and thereby or in the confirmation of it the Spirit as unto the Communication of Gifts was received Gal. 3. 2. And herein is he the Churches Advocate justifying their Cause openly and visibly by this Dispensation of his Power towards them and in their behalf But because we have treated separately and at large of the Nature and Use of these Spiritual Gifts I shall not here farther insist on the Consideration of them 3 BY Internal Efficacy in the Dispensation of the Word Herein also is he the Advocate of the Church against the World as is declared John 16. 8 9 10 11. For when he is come he will reprove the World of Sin and of Righteousness and of Judgment Of Sin because they believe not on me Of Righteousness because I go to my Father and ye see me no more Of Judgment because the Prince of this World is judged That which is ascribed unto him with respect unto the World is expressed by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall reprove or convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture is used variously Sometimes it is to manifest or bring forth unto Light Eph. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all things that are reproved or discovered are made manifest by the Light And it hath the same Sence John 3. 20. Sometimes it is to rebuke and reprove 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that sin rebuke before all So also Rev. 3. 19. Tit. 1. 13. Sometimes it is so to convince as in that to stop the Mouth of an Adversary that he shall have nothing to answer or reply John 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being convicted by their own Consciences so as not having a Word to reply they deserted their Cause So Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To convince Gainsayers is explained Ver. 11. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To stop their Mouth namely by the convincing Evidence of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an uncontroulable Evidence or an evident Argument Heb. 11. 1. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is by undeniable Argument and Evidence so to convince the World or the Adversaries of Christ and the Gospel as that they shall have nothing to reply This is the Work and Duty of an Advocate who will absolutely vindicate his Client when his Cause will bear it AND the Effect hereof is Two-fold For all Persons upon such an over-powring Conviction take one of these two ways 1 They yield unto the Truth and embrace it as finding no Ground to stand upon in its refusal Or 2 They fly out into desperate Rage and Madness as being obstinate in their Hatred against the Truth and destitute of all Reason to oppose it An Instance of the former way we have in those Jews unto whom Peter preached on the Day of Pentecost Reproving and convincing of them beyond all Contradiction they were pricked in their Hearts and cried out Men and Brethren what shall we do And therewithall came over unto the Faith Acts 2. 37 41. Of the latter we have many Instances in the Dealings of our Saviour with that People For when he had at any time convinced them and stopped their Mouths as to the Cause in hand they called him Beelzebub cried out that he had a Devil took up Stones to throw at him and conspired his Death with all Demonstration of desperate Rage and Madness John 8. 48 58. Chap. 10. 30 31 39. So it was in the case of Stephen and the Testimony he gave unto Christ Acts 7. 56 57 58. And with Paul Acts 22. 22 23. An Instance of Bestial Rage not to be parallel'd in any other Case but in this it hath often fallen out in the World And the same Effects this Work of the Holy Ghost as the Advocate of the Church ever had and still hath upon the World Many being convinced by Him in the Dispensation of the Word are really humbled and converted unto the Faith So God adds daily to the Church such as shall be saved But the generality of the World are enraged by the same Work against Christ the Gospel and those by whom it is dispensed Whilst the Word is preached in a formal manner the World is well enough contented that it should have a quiet Passage among them But where ever the Holy Ghost puts forth a convincing Efficacy in the Dispensation of it the World is enraged by it which is no less an Evidence of the Power of their Conviction than the other is of a better Success THE Subject-matter concerning which the Holy Ghost manageth his Plea by the Word against the World as the Advocate of the Church is referred unto the Three Heads of Sin Righteousness and Judgment Ver. 8. the especial Nature of them being declared Ver. 9 10 11. 1. WHAT Sin it is in particular that the Holy Spirit shall so plead with the World about and convince them of is declared Ver. 9. Of Sin because they believe not in me There are many Sins whereof Men may be convinced by the Light of Nature Rom. 2. 14 15. More that they are reproved for by the Letter of the Law And it is the Work of the Spirit also in general to make these Convictions effectual But these belong not unto the Cause which he hath to plead for the Church against the World nor is that such as any can be brought unto Conviction about by the Light of Nature or Sentence of the Law but it is the Work of the Spirit alone by the Gospel And this in the first place is Unbelief particularly not believing in Jesus Christ as the Son of God the promised Messiah and Saviour of the World This he testified concerning himself this his Works evinced him to be and this both Moses and the Prophets bare witness unto Hereon he tells the Jews that if they believed not that he was He that is the
Work in the World As this includeth a preferring them before or above others or the using them when others are not used we call it Election and in it self it is their fitting for and separation unto their Office or Work And this temporary Election is the Cause and Rule of the Dispensation of Gifts So he chose Saul to be King over his People and gave him thereon another Spirit or Gifts fitting him for Rule and Government So our Lord Jesus Christ chose and called at the first Twelve to be his Apostles and gave unto them all alike Miraculous Gifts His temporary choice of them was the ground of his Communication of Gifts unto them By vertue hereof no saving Graces were Communicated unto them for one of them never arrived unto a participation of them Have not I saith our Saviour unto them chosen you Twelve and one of you is a Devil John 6. 70. He had chosen them unto their Office and Endowed them with extraordinary Gifts for the Discharge thereof but one of them being not chosen unto Salvation before the Foundation of the World being not ordained unto Eternal Life but on the other side being the Son of Perdition or one certainly appointed unto destruction or before of old ordained unto that Condemnation he continued void of all sanctifying Graces so as unto any acceptation with God he was in no better condition than the Devil himself whose Work he was to do Yet was he by vertue of this choice unto the Office of Apostleship for a season Endowed with the same Spiritual Gifts that the other was And this Distinction our Saviour himself doth plainly lay down For whereas he says John 6. 70. I have chosen you Twelve that is with a temporary choice unto Office John 13. 18. he saith I speak not of you all I know whom I have chosen so excepting Judas from that number as is afterwards expresly declared For the Election which here he intends is that which is accompanied with an infallible ordination unto abiding fruit-bearing Chap. 15. 16. that is Eternal Election wherein Judas had no Interest § 10. And thus it is in general and in other instances When God chuseth any one to Eternal Life he will in pursuit of that purpose of his communicate saving Grace unto them And although all Believers have Gifts also sufficient to enable them unto the discharge of their Duty in their station or condition in the Church yet they do not depend on the Decree of Election And where God calleth any or chuseth any unto an Office Charge or Work in the Church he always furnisheth them with Gifts suited unto the end of them He doth not so indeed unto all that will take any Office unto themselves but he doth so unto all whom he calls thereunto Yea his Call is no otherwise known but by the Gifts which he communicates for the discharge of the Work or Office whereunto any are called In common use I confess all things run contrary hereunto Most Men greatly insist on the necessity of an outward Call unto the Office of the Ministry and so far no doubt they do well for God is the God of Order that is of his own But whereas they limit this outward Call of theirs unto certain Persons 〈◊〉 Modes and Ceremonies of their own without â—hich they will not allow that any Man is tightly called unto the Ministry they do but contend to oppress the Consciences of others by their Power and with their Inventions But their most pernicious mistake is yet remaining So that Persons have or do receive an outward Call in their Mode and Way which what it hath of a Call in it I know not they are not solicitous whether they are called of God or no. For they continually admit of them unto their outward Call on whom God hath bestowed no Spiritual Gifts to fit them for their Office whence it is as evident as if written with the Beams of the Sun that he never called them thereunto They are as watchful as they are able that God himself shall impose none on them besides their Way and Order or their Call For let a Man be furnished with Ministerial Gifts never so Excellent yet if he will not come up to their Call they will do what lyes in them for ever to shut him out of the Ministry But they will impose upon God without his Call every day For if they ordain any one in their way unto an Office though he have no more of Spiritual Gifts than Balaam's Ass yet if you will believe them Christ must accept of him for a Minister of his whether he will or no. But let Men dispose of things as they please and as it seemeth good unto them Christ hath no other Order in this matter but as every one hath received the Gift so let them minister as good Stewards of the Grace of God 1 Pet. 4. 10. and Rom. 12. 6 7 8. It is true that no Man ought to take upon him the Office of the Ministry but he that is and until he be solemnly Called and set apart thereunto by the Church But it is no less true that no Church hath either Rule or Right so to call or set apart any one to the Ministry whom Christ hath not previously called by the Communication of Spiritual Gifts necessary to the Discharge of his Office and these things must be largely insisted on afterwards § 11. THIRDLY Saving Grace is an Effect of the Covenant and bestowed in the Accomplishment and by Vertue of the Promises thereof This hath been declared elsewhere at large where we treated of Regeneration and Sanctification All that are taken into this Covenant are sanctified and made holy There is no Grace designed unto any in the Eternal Purpose of God none purchased or procured by the Mediation of Christ but it is comprized in and exhibited by the Promises of the Covenant Wherefore they only who are taken into that Covenant are made Partakers of Saving Grace and they are all so Things are not absolutely so with respect unto Spiritual Gifts altho' they also in some Sence belong unto the Covenant For the Promises of the Covenant are of two sorts 1 Such as belong unto the Internal Form and Essence of it 2 Such as belong unto it's outward Administration that is the Ways and Means whereby it 's Internal Grace is made Effectual Saving Grace proceedeth from the former Gifts relate unto the latter For all the Promises of the plentiful Effusion of the Spirit under the New Testament which are frequently applied unto him as he works and effects Evangelical Gifts Extraordinary and Ordinary in Men do belong unto the New Covenant not as unto it's internal Essence and Form but as unto it's outward Administration And if you overthrow this Distinction that the Covenant is considered either with respect unto it's Internal Grace or it 's External Administration every thing in Religion will be cast into Confusion Take away Internal
of his Hand leaving him nothing to do in that which they called the Church But I suppose I need not handle this Principle as a thing in Dispute or Controversie If I greatly mistake not this presence of Christ in his Church by his Spirit is an Article of Faith unto the Catholick Church and such a Fundamental Truth as whoever denies it overthrows the whole Gospel And I have so confirmed it in our former Discourses concerning the Dispensation and Operations of the Holy Ghost as that I fear not nor expect any direct opposition thereunto But yet I acknowledge that some begin to talk as if they owned no other presence of Christ but by the Word and Sacraments Whatever else remains to be done lyes wholly in our selves It is acknowledged that the Lord Christ is present in and by his Word and Ordinances but if he be no otherwise present or be present only by their External Administration there will no more Church-State among Men ensue thereon than there is among the Jews who enjoy the Letter of the Old Testament and the Institutions of Moses But when Men rise up in express contradiction unto the Promises of Christ and the Faith of the Catholick Church in all Ages we shall not contend with them But § 4. 3 dly THIS presence of the Spirit is secured unto the Church by an Everlasting unchangeable Covenant Isa. 59. 21. As for me this is my Covenant with them saith the Lord my Spirit that is upon them and my Words which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy Seed nor out of the Mouth of thy Seeds Seed saith the Lord from henceforth and for ever This is God's Covenant with the Gospel Church to be erected then when the Redeemer should come out of Zion and unto them that turn from Transgression in Jacob ver 20. This is a part of the Covenant that God hath made in Christ the Redeemer And as the continuance of the Word unto the Church in all Ages is by this Promise secured without which it would cease and come to nothing seeing it is Built on the Foundation of the Apostles and Prophets Ephes. 2. 20. so is the presence of the Spirit in like manner secured unto it and that on the same Terms with the Word so as that if he be not present with it all Covenant Relation between God and it doth cease where this promise doth not take place there is no Church no Ordinance no acceptable Worship because no Covenant-Relation In brief then where there is no participation of the Promise of Christ to send the Spirit to abide with us always no Interest in that Covenant wherein God ingageth that his Spirit shall not depart from us for ever and so no presence of Christ to make the Word and Ordinances of Worship living useful effectual in their Administration unto their proper Ends there is no Church-State whatever outward Order there may be § 5. AND hereon 4thly is the Gospel called the Ministration of the Spirit and the Ministers of it the Ministers of the Spirit 2 Cor. 3. 6. Who hath also made us able Ministers of the New Testament not of the Letter but of the Spirit not the Ministration of Death but that of the Spirit which is Glorious ver 7 8. There never was nor ever shall be any but these two Ministrations in the Church that of the Letter and of Death and that of the Spirit and of Life If there be a Ministration in any Church it must belong to one of these and all Ministers must be so either of the Letter or of the Spirit If there be a Ministry pretended unto that is neither of the Letter nor of the Spirit it is Antichristian The Ministry which was Carnal of the Letter and Death was a true Ministry and in its place Glorious because it was appointed of God and was efficacious as unto its proper end That of the Gospel is of the Spirit and much more Glorious But if there be a Ministration that hath the outward form of either but indeed is neither of them it is no Ministration at all And where it is so there is really no Ministration but that of the Bible that is God by his Providence continuing the Bible among them maketh use of iâ—â—s he seeth good for the Conviction and Conversion of Sinners wherein there is a secret 〈◊〉 of the Spirit also We may thereâ—â—â—â—â—â—quire in what sence the Ministration of the 〈…〉 called the Ministry of the Spirit Now this cannot be because the Laws Institutions and Ordinances of its Worship were revealed by the Spirit for so were all the Ordinances and Institutions of the Old Testament as hath been proved before and yet the Ministration of them was the Ministration of the Letter and of Death in a worldly Sanctuary by Carnal Ordinances Wherefore it must be so called in one of these Respects Either 1 Because it is the peculiar Aid and Assistance of the Spirit whereby any are enabled to administer the Gospel and its Institutions of Worship according to the Mind of God unto the Edification of the Church In this sence Men are said to be made able Ministers of the New Testament that is Ministers able to Administer the Gospel in due order Thus in that Expression Ministers of the Spirit the Spirit denotes the Efficient Cause of the Ministry and he that quickeneth it ver 6 7. Or 2 It may be said to be the Ministration of the Spirit because in and by the Ministry of the Gospel the Spirit is in all Ages Administred and Communicated unto the Disciples of Christ unto all the ends for which he is promised So Gal. 3. 2. the Spirit is received by the Preaching of Faith Take it either way and the whole of what we plead for is confirmed That he alone enableth Men unto the Discharge of the Work of the Ministry by the Spiritual Gifts which he communicateth unto them is the first sence and expresly that which we contend for and if in and by the Ministration of the Gospel in all Ages the Spirit is Communicated and Administred unto Men then doth he abide with the Church for ever and for what Ends we must further enquire § 6. 5thly THE great End for which the Spirit is thus promised administred and communicated under the Gospel is the continuance and preservation of the Church in the World God hath promised unto the Lord Christ that his Kingdom in this World should endure unto all Generations with the course of the Sun and Moon Psal. 72. 5. and that of the Encrease of his Government there should be no End Isa. 9. 7. And the Lord Christ himself hath declared his preservation of his Church so as that the Gates of Hell should not prevail against it Mat. 16. It may therefore be enquired whereon the Infallible Accomplishment of these Promises and others innumerable unto the same End doth depend or what
is that means whereby they shall be certainly Executed Now this must be either some work of God or Man If it be of Men and it consist of their Wills and Obedience then that which is said amounts hereunto namely that where men have once received the Gospel and professed subjection thereunto they will infallibly abide therein in a Succession from one Generation unto another But besides that it must be granted that what so depends on the Wills of Men can have no more certainty than the undetermined Wills of Men can give security of which indeed is none at all so there are confessed instances without number of such Persons and Places as have lost the Gospel and the Profession thereof And what hath fallen out in one place may do so in another and consequently in all places where the Reasons and Causes of things are the same On this supposition therefore there is no security that the Promises mentioned shall be infallibly accomplished Wherefore the Event must depend on some Work of God and Christ. Now this is no other but the Dispensation and Communication of the Spirit Hereon alone doth the continuance of the Church and of the Kingdom of Christ in the World depend And whereas the Church falls under a double consideration namely of its internal and external Form of its internal Spiritual Union with Christ and its outward Profession of Obedience unto him the Calling Gathering Preservation and Edification of it in both respects belong unto the Holy Spirit The first he doth as hath been proved at large by his Communicating Effectual Saving Grace unto the Elect the latter by the Communication of Gifts unto the Guides Rulers Officers and Ministers of it with all its Members according unto its Place and Capacity Suppose then his Communication of Internal Saving Grace to cease and the Church must absolutely cease as to its Internal Form For we are united unto the Lord Christ as our Mystical Head by the Spirit the one and self-same Spirit dwelling in Him and them that do believe Union unto Christ without Saving Grace or Saving Grace without the Holy Spirit are Strangers unto the Gospel and Christian Religion So is it to have a Church that is Holy and Catholick which is not united unto Christ as a Mystical Head Wherefore the very Being of the Church as unto its Internal Form depends on the Spirit in his Dispensation of Grace which if you suppose an Intercision of the Church must cease It hath the same dependance on him as to its outward Form and Profession upon his Communication of Gifts For no Man can call Jesus Lord or profess Subjection and Obedience unto him in a due manner but by the Holy Ghost 1 Cor. 12. 3. Suppose this Work of his to cease and there can be no Professing Church Let Men mould and cast themselves into what Order and Form they please and let them pretend that their Right and Title unto their Church Power and Station is derived unto them from their Progenitors or Predecessors if they are not furnished with the Gifts of the Spirit to enable their Guides unto Gospel Administrations they are no orderly Gospel Church Wherefore § 7. 6thly THE Communication of such Gifts unto the ordinary Ministry of the Church in all Ages is plainly asserted in sundry places of the Scripture some whereof may be briefly considered The whole Nature of this Work is declared in the Parable of the Talents Matth. 25. from ver 13. to 31. The state of the Church from the Ascension of Christ unto his coming again unto Judgment that is in its whole course on the Earth is represented in this Parable In this season he hath Servants whom he intrusteth in the Affairs of his Kingdom in the care of his Church and the propagation of the Gospel That they may in their several Generations Places and Circumstances be enabled hereunto he giving them in various Distributions Talents to Trade withall the least whereof was sufficient to encourage them who received them unto their Use and Exercise The Trade they had to drive was that of the Administration of the Gospel its Doctrine Worship and Ordinances to others Talents are Abilities to Trade which may also comprize Opportunities and other Advantages but Abilities are chiefly intended These were the Gifts where of we speak Nor did it ever enter into the Minds of any to apprehend otherwise of them And they are Abilities which Christ as the King and Head of his Church giveth unto Men in an especial manner as they are employed under him in the service of his House and Work of the Gospel The Servants mentioned are such as are called appointed and employed in the service of the House of Christ that is all Ministers of the Gospel from first to last And their Talents are the Gifts which he endows them withall by his own immediate Power and Authority for their Work And hence these three things follow 1 That where-ever there is a Ministry that the Lord Christ setteth up appointeth or owneth he furnisheth all those whom he employs therein with Gifts and Abilities suitable to their Work which he doth by the Holy Spirit He will never fail to own his Institutions with gracious supplies to render them Effectual 2 That where any have not received Talents to Trade withall it is the highest presumption in them and casts the greatest Dishonour on the Lord Christ as though he requires Work where he gave no Strength or Trade where he gave no Stock for any one to undertake the Work of the Ministry Where the Lord Christ gives no Gifts he hath no Work to do He will require of none any especial Duty where he doth not give an especial Ability And for any to think themselves meet for this Work and Service in the strength of their own Natural Parts and Endowments however acquired is to despise both his Authority and his Work 3 For those who have received of these Talents either not to Trade at all or to pretend the managing of their Trade on another Stock that is either not sedulously and duely to Exercise their Ministerial Gifts or to discharge their Ministry by other helps and means is to set up their own Wisdom in opposition unto his and his Authority In brief that which the whole Parable teacheth is that where-ever there is a Ministry in the Church that Christ owneth or regardeth as used and employed by him there Persons are furnished with Spiritual Gifts from Christ by the Spirit enabling them unto the discharge of that Ministry and where there are no such Spiritual Gifts dispensed by him there is no Ministry that he either accepteth or approveth § 8. ROM 12. 1 4 5 6 7 8. As we have many Members in one Body and all Members have not the same Office so we being many are one Body in Christ and every one Members one of another Having therefore Gifts differing according to the Grace that is given unto us whether