in other Discourses had occasion to treat concerning some of them I shall therefore be the more brief in the present Discourses of them and waving things commonly known and received shall endeavour to state right Conceptions of them and to add further Light unto what hath been already received THE first of this sort which we shall mention because as I think the first in Order of Nature is the Unction or Anointing which Believers have by him So are they said to be anointed 2 Cor. 1. 21. and 1 John 2. 20. Ye have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Unction an Unguent from the Holy One Ver. 27. The Anointing which you have received abideth in you And the same Anointing teacheth you of all things What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which we do receive and wherein this Anointing doth consist we must in the first place enquire For a distinct Comprehension and Knowledge of that which is so great a Priviledge and of so much use unto us is our Duty and Advantage It is so the more because by the most these things are neglected That is an empty Sound unto them which hath in its self the Fulness of the Blessing of the Gospel of Christ. Some things there are which pretend unto this Unction or which some would have it to consist in that we must remove out of our way to render the Truth more evident SOME think that by this Unction the Doctrine of the Gospel or the Truth it self is intended This Episcopius pleads for in his Exposition of the place That Doctrine of the Gospel which they had received was that which would preserve them from the Seducers which in that place of the Apostle 1 John 2. 20. Believers are warned to beware of But neither the Context nor the Text will admit of this Interpretation For 1 The thing it self in Question was the Doctrine of the Gospel This the Seducers pretended to be on their side which the Apostle denies Now although the Doctrine it self was that whereby this Difference was to be determined yet is not the Doctrine it self but the Advantage they had for the right Understanding of it that which is proposed for their Relief and Comfort 2 This Unction is said to abide in them who have received it whereas we are said to abide in the Doctrine or the Truth and not that in us properly 3 This Unction is said to teach us all things but the Doctrine of the Truth is that which we are taught and there must be a difference between that which teacheth and that which is taught thereby 4 Whereas in all other places of the Scripture either the Holy Ghost himself or some especial Operation of his is hereby intended there is no Reason nor Pretence of any to be taken from the Words or Context why another Signification should be here imposed on that Expression 5 For the Reason which he adds that there is no mention in any other place of Scripture of any peculiar internal Act or Work towards any Persons in their teaching or reception of the Truth it is so extremely remote from the Truth and is so directly opposite unto express Testimonies almost innumerable that I wonder how any Man could be so forgetful as to affirm it Let the Reader satisfie himself in what hath been discoursed on the Head of Spiritual Illumination SECONDLY The Testimony given by the Holy Ghost unto the Truth of the Gospel imparted unto them is the Exposition of this Unction in the Paraphrase of another This Testimony was by his miraculous Operations at his first Effusion on the Apostles But neither can this be the Mind of the Holy Ghost herein For this Unction which Believers had is the same with their being anointed of God 2 Cor. 1. 21. And that was a Priviledge whereof they were all personally made Partakers So also is that which is here mentioned namely that which was in them which abode with them and taught them Neither is this a tolerable Exposition of these Words You have an Unction from the Holy One abiding in you teaching of you that is you have heard of the miraculous Operations of the Holy Ghost in the Confirmation of the Gospel giving Testimony unto the Truth THIRDLY It is to no purpose to examine the Pretences of some of the Romanists that respect is had herein to the Chrysme or Unguent that they use in Baptism Confirmation and in their sictitious Sacraments of Order and Extreme Unction For besides that all their Unctions are Inventions of their own no Institution of Christ nor of any Efficacy unto the Ends for which this Unction is granted unto Believers the more sober of their Expositors take no notice of them on this occasion Those who would know what respect they have thereunto may find it in the Commentaries of A-Lapide on this place THESE Apprehensions being removed as no way suiting the Mind of the Holy Ghost nor expressing the Priviledge intended nor the Advantage which we have thereby we shall follow the Conduct of the Scripture in the Investigation of the true Nature of it And to this end we may observe 1. THAT all Persons and Things that were Dedicated or Consecrated unto God under the Old Testament were anointed with Material Oyl So were the Kings of the People of God so were Priests and Prophets In like manner the Sanctuary the Altar and all the Holy Utensils of Divine Worship were Anointed And it is confessed that among all the rest of Mosaical Institutions those also concerning Unction were Typical and Figurative of what was to come 2. THAT all these Types had their first proper and full Signification and Accomplishment in the Person of Jesus Christ. And because every Person and thing that was made holy to God was so anointed he who was to be the most Holy the only Spring and Cause of Holiness in and unto others had his Name and Denomination from thence Both Messiah in the Old Testament and Christ in the New are as much as the Anointed One. For he was not only in his Person typified in the anointed Kings Priests and Prophets but also in his Mediation by the Tabernacle Sanctuary Altar and Temple Hence his Unction is expressed in those Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9. 24. To anoint the Holy of Holies who was prefigured by all the holy anointed Ones before This became his Name as he was the Hope of the Church under the Old Testament The Messiah and the immediate Object of the Faith of the Saints under the New The Christ. Here therefore in the first place we must enquire into the Nature of this Unction that of Believers being an Emanation from thence and to be interpreted by Analogy thereunto For as it is usually expressed by way of Allusion it is as they Oyl which being poured on the Head of Aaron went down to the Skirts of his Garments 3. THAT the Lord Christ was anointed and how is declared Isa. 61. 1. The Spirit of
TWO DISCOURSES Concerning the Holy Spirit AND HIS WORK The One of The Spirit as a Comforter The Other as He is the Author of Spiritual Gifts In the former Discourse these Particulars are distinctly handled Chap. I. The Holy Ghost the Comforter and Advocate of the Church Chap. II. General Adjuncts or Properties of the Office of a Comforter Chap. III. Unto whom the Holy Spirit is a Comforter Chap. IV. Of the Inhabitation of the Spirit Chap. V. Actings of the Spirit as a Comforter How he is an Unction Chap. VI. The Spirit a Seal and how Chap. VII The Spirit an Earnest and how By the Late Reverend JOHN OWEN D. D. London Printed for William Marshall at the Bible in Newgate-street where you may be supplyed with most of Dr. Owen's Works 1693. THE PREFACE THAT there are sundry Great and Eminent Promises referring to New Testament Times concerning the pouring out of the Spirit none who is acquainted with the Scriptures and believes them can doubt By the performance of them a Church hath been begotten and maintained in the World through all Ages since the Ascension of Christ sometimes with greater Light and Spiritual Lustre and sometimes with less It hath been one of the Glories of the Protestant Reformation that it hath been accompanied with a very Conspicuous and Remarkable Effusion of the Spirit And indeed thereby there hath from Heaven a Seal been set and a Witness born unto that great Work of God In this unvaluable Blessing we in this Nation have had a Rich and Plentiful share insomuch as it seems Satan and his Ministers have been tormented and exasperated thereby And thènce it is come to pass that there have some risen up among us who have manifested themselves to be not only Despisers in Heart but virulent Reproachers of the Operations of the Spirit God who knows how to bring Good out of Evil did for Holy and Blessed Ends of his own suffer those horrid Blasphemies to be petulantly ventod On this occasion it was that this Great and Learned and Holy Person the Author of these Discourses took up Thoughts of writing concerning the Blessed Spirit and his whole Oeconomy as I understood from Himself sundry years ago discoursing with Him concerning some Books then newly published full of Contumely and Contempt of the Holy Spirit and his Operations For as it was with Paul at Athens when he saw the City wholly given to Idolaty so was Doctor Owen's Spirit stirred in him when he read the Scoffs and Blasphemies cast upon the Holy Spirit and his Grace and Gifts and Aids in some late Writers Had not Pelagius vented his Corrupt Opinions concerning the Grace of God it is like the Church had never had the Learned and Excellent Writings of Augustine in Defence thereof It appears from Bradwardin that the Revival of Pelagianism in his Days stirred up his Zealous and Pious Spirit to Wrise that Profound and Elaborate Book of his De Causa Dei Arminius and the Jesuits endeavouring to Plant the same Weed a-again produced the Scholastick Writings of Twiss and Ames not to mention Foreign Divines for which we in this Generation have abundant Cause of Enlarged Thankfulness unto the Father of Lights The occasion which the Holy Ghost laid hold on to carry forth Paul to Write his Epistle to the Galatians wherein the Doctrine of Justification by Faith is so fully cleared was the bringing in among them of another Gospel by Corrupt Teachers after which many in those Churches were soon drawn away The obstinate adherence of many among the Jews to the Mosaical Rites and Observances and the Inclination of others to Apostatize from the New Testament Worship and Ordinances was in like manner the occasion of the Epistle to the Hebrews The Light which shines and is held out in those Epistles the Church of Christ could ill have wanted The like way and working of the Wisdom of God is to be seen and adored in stirring up this Learned and Excellent Person to communicate and leave unto the World that Light touching the Spirit and his Operations which he had received by that Spirit from the Sacred Oracles of Truth the Scriptures To what advantage and increase of Light it is performed is not for so incompetent a Pen to say as writes this Nevertheless I doubt not but the discerning Reader will observe such Excellencies shining out in this and other of this Great Author's Writings as do greatly commend them to the Church of God and will do so in after Ages however this Corrupt and Degenerate Generation entertain them They are not the crude and hasty and untimely Abortions of a Self-full Distempered Spirit much less the Boilings over of inward Corruption and Rottenness put into a Fermentation but the mature sedate and seasonable Issues of a Rich Magazine of Learning well digested with great exactness of Judgment There is in them a great Light cast and reflected on as well as derived from the Holy Scriptures those inexhaustible Mines of Light in Sacred Things They are not filled with vain impertinent jangling nor with a noise of multiplyed futilous Distinctions nor with novel and uncouth Terms foreign to the Things of God as the manner of some Writers is ad nauseam usque But there is in them an happy and rare conjunction of firm Solidity Enlightning Clearness and Heart-searching Spiritualness evidencing themselves all along and thereby approving and commending his Writings to the Judgment Conscience Spiritual Taste and Experience of all those who have any Acquaintance with and relish of the Gospel On these and such like accounts the Writings of this Great and Learned Man as also his Ordinary Sermons if any of them shall be published as possibly some of them may will be while the World stands an upbraiding and condemning of this Generation whose vitiated and ill-affected Eyes could not bear so great a Light set up and shining on a Candlestick and which did therefore endeavour to put it under a Bushel These Two Discourses with those formerly published make up all that Dr. Owen perfected or designed on this Subject of the Spirit as the Reader may perceive in the Account which Himself hath given in his Prefaces to some of the former Pieces published by himself in his Life-time Not but that there are some other Lucubrations of his on Subjects nearly allied unto these which possibly may be published hereafter viz. One Entituled The Evidences of the Faith of God's Elect and perhaps some others What further he might have had in his Thoughts to do is known to Him whom he served so industriously and so faithfully in his Spirit in the Gospel while he was here on Earth and with whom he now enjoys the Reward of all his Labours and all his Sufferings For certain it is concerning Dr. Owen that as God gave him very Transcendent Abilities so he did therewithall give him a Boundless Enlargedness of Heart and unsatiable Desire to do Service to Christ and his Church Insomuch
Comforter WHEREFORE because this is of great use unto us as that which ought to have and which will have if duly apprehended a great Influence on our Faith and Obedience and is moreover the Spring of all the Consolations we receive by and from him we shall give a little Evidence unto it namely that the Love of the Spirit is principally to be considered in this Office and the Discharge of it For whatever Good we receive from any one whatever Benefit or present Relief we have thereby we can receive no Comfort or Consolation in it unless we are perswaded that it proceeds from Love and what doth so be it never so small hath Refreshment and Satisfaction in it unto every ingenious Nature It is Love alone that is the Salt of every Kindness or Benefit and which takes out of it every thing that may be noxious or hurtful Without an apprehension hereof and satisfaction herein multiplied beneficial Effects produce no internal Satisfaction in them that do receive them nor put any real Ingagement on their Minds Prov. 23. 6 7 8. It is therefore of Concernment unto us to secure this Ground of all our Consolation in the full Assurance of Faith that there was infinite Love in the Susception of this Office by the Holy Ghost And it is evident that so it was 1. FROM the Nature of the Work it self For the Consolation or comforting of any who stand in need thereof is an immediate Effect of Love with its inseparable Properties of Pity and Compassion Especially it must be so where no Advantage redounds unto the Comforter but the whole of what is done respects entirely the Good and Relief of them that are comforted For what other Affection of Mind can be the Principle hereof from whence it may proceed Persons may be relieved under Oppression by Justice under Want by Bounty but to comfort and refresh the Minds of any is a peculiar Act of sincere Love and Compassion So therefore must this Work of the Holy Ghost be esteemed to be I do not intend only that his Love is eminent and discernable in it but that it proceeds solely from Love And without a Faith hereof we cannot have the Benefit of this Divine Dispensation nor will any Comforts that we receive be firm or stable But when this is once graciously fixed in our Minds that there is not one Drop of Comfort or Spiritual Refreshment administred by the Holy Ghost but that it proceeds from his Infinite Love then are they disposed into that Frame which is needful to comply with him in his Operations And in particular all the Acts wherein the Discharge of this Office doth consist are all of them Acts of the highest Love of that which is Infinite as we shall see in the Consideration of them 2. THE manner of the Performance of this Work is so expressed as to evince and expresly demonstrate that it is a Work of Love So is it declared where he is promissed unto the Church for this Work Isa. 66. 13. As one whom his Mother comforteth so will I comfort you and ye shall be comforted in Jerusalem He whom his Mother comforteth is supposed to be in some kind of Distress Nor indeed is there any of any kind that may befall a Child whose Mother is kind and tender but she will be ready to administer unto him all the Consolation that she is able And how or in what manner will such a Mother discharge this Duty it is better conceived than it can be expressed We are not in things natural able to take in a Conception of greater Love Care and Tenderness than is in a tender Mother who comforts her Children in Distress And hereby doth the Prophet graphically represent unto our Minds the manner whereby the Holy Ghost dischargeth this Office towards us Neither can a Child contract greater Guilt or manifest a more depraved Habit of Mind than to be regardless of the Affections of a Mother endeavouring its Consolation Such Children may indeed sometimes through the Bitterness of their Spirits by their Pains and Distempers be surprized into Frowardness and a present Regardlesness of the Mothers Kindness and Compassion which they know full well how to bear withall But if they continue to have no Sense of it if it make no Impression upon them they are of a prostigate Constitution And so it may be sometimes with Believers they may by Surprizals into Spiritual Frowardness by Weakness by unaccountable Despondencies be regardless of Divine Influences of Consolation But all these things the great Comforter will bear with and overcome See Isa. 57. 16 17 18 19 20. For thus saith the high and lofty One that inhabiteth Eternity whose Name is Holy I dwell in the high and holy place with him also that is of a contrite and humble Spirit to revive the Spirit of the humble and to revive the Heart of the contrite ones For I will not contend for ever neither will I be always wroth For the Spirit should fail before me and the Souls which I have made For the Iniquity of his Covetousness was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his Heart I have seen his ways and will heal him I will lead him also and restore Comforts unto him and to his Mourners I create the Fruit of the Lips Peace Peace to him that is far off and to him that is near saith the Lord and I will heal him Where Persons are under Sorrows and Disconsolations upon the Account of Pains and Sickness or the like in a Design of Comfort towards them it will yet be needful sometimes to make use of Means and Remedies that may be painful and vexatious And these may be apt to irritate and provoke poor wayward Patients Yet is not a Mother discouraged hereby but proceeds on in her way untill the Cure be effected and Consolation administred So doth God by his Spirit deal with his Church His Design is to revive the Spirit of the humble and to revive the Heart of the contrite ones Ver. 15. And he gives this Reason of it namely That if he should not act in infinite Love and Condescention towards them but deal with them after their Deservings they would utterly be consumed the Spirit would fail before him and the Souls which he had made Ver. 16. However in the pursuit of this Work he must use some sharp Remedies that were needful for the curing of their Distempers and their Spiritual Discovery Because of their Iniquity the Iniquity of their Covetousness which was the principal Disease they laboured under he was wroth and smote them and hid his Face from them because his so doing was necessary to their Cure Ver. 17. And how do they behave themselves under this Dealing of God with them They grow prevish and froward under his Hand chusing rather to continue in their Disease than to be thus healed by him they went on frowardly
a summ of Money and bid him take it as a Pledge or Earnest of what he will yet do for him So doth God in a way of Soveraign Grace and Bounty give his Holy Spirit unto Believers and withall lets them know that it is with a design to give them yet much more in his appointed season And here is he said to be an Earnest Other things that are observed from the Nature and Use of an Earnest in Civil Contracts and Bargains between Men belong not hereunto tho' many things are occasionally spoken and discoursed from them of Good Use unto Edification THIRDLY In two of the Places wherein mention is made of this matter the Spirit is said to be an Earnest but wherein or unto what End is not expressed 2 Cor. 1. 22. Chap. 5. 5. The third place affirms him to be an Earnest of our Inheritance Eph. 1. 14. What that is and how he is so may be briefly declared And 1. WE have already manifested that all our Participation of the Holy Spirit in any kind is upon the Account of Jesus Christ and we do receive him immediately as the Spirit of Christ. For to as many as receive Christ the Father gives Power to become the Sons of God John 1. 12. And because we are Sons he sends forth the Spirit of his Son into our Hearts Gal. 4. 6. And as we receive the Spirit from him and as his Spirit so he is given unto us to make us conformable unto him and to give us a Participation of his Gifts Graces and Priviledges 2. CHRIST himself in his own Person is the Heir of all things So he was appointed of God Heb. 1. 2. and therefore the whole Inheritance is absolutely his What this Inheritance is what is the Glory and Power that is contained therein I have at large declared in the Exposition of that Place 3. MAN by his Sin had universally forfeited his whole Right unto all the Ends of his Creation both on the Earth below and in Heaven above Death and Hell were become all that the whole Race of Mankind had either Right or Title unto But yet all the glorious things that God had provided were not to be cast away an Heir was to be provided for them Abraham when he was old and rich had no Child complained that his Steward a Servant was to be his Heir Gen. 15. 3 4. but God lets him know that he would provide another Heir for him of his own Seed When Man had lost his right unto the whole Inheritance of Heaven and Earth God did not so take the Forfeiture as to seize it all into the Hands of Justice and destroy it But he invested the whole Inheritance in his Son making him the Heir of all This he was meet for as being God's Eternal Son by Nature and hereof the Donation was free gratuitous and absolute And this Grant was confirmed unto him by his Unction with the Fulness of the Spirit But 4. THIS Inheritance as to our Interest therein lay under a Forfeiture and as unto us it must be redeemed and purchased or we can never be made Partakers of it Wherefore the Lord Christ who had a Right in his own Person unto the whole Inheritance by the Free Grant and Donation of the Father yet was to redeem it from under the Forfeiture and purchase the Possession of it for us Thence is it called the Purchased Possession How this Purchase was made what made it necessary by what means it was effected are declared in the Doctrine of our Redemption by Christ the Price which he paid and the Purchase that he made thereby And hereon the whole Inheritance is vested in the Lord Christ not only as unto his own Person and his Right unto the whole but he became the great Trustee for the whole Church and had their Interest in this Inheritance committed unto him also No Man therefore can have a right unto this Inheritance or to any part of it not unto the least share of God's Creation here below as a part of the rescued or purchased Inheritance but by Vertue of an Interest in Christ and Union with him Wherefore FOURTHLY The way whereby we come to have an Interest in Christ and thereby a right unto the Inheritance is by the Participation of the Spirit of Christ as the Apostle fully declares Rom. 8. 14 15 16 17. For it is by the Spirit of Adoption the Spirit of the Son that we are made Children Now saith the Apostle If we are Children then Heirs Heirs of God and joynt Heirs with Christ. Children are Heirs unto their Father And those who are Children of God are Heirs of that Inheritance which God hath provided for his Children Heirs of God And all the good things of Grace and Glory which Believers are made Partakers of in this World or that which is to come are called their Inheritance because they are the Effects of free gratuitous Adoption They are not things that themselves have purchased bargained for earned or merited but an Inheritance depending on and following solely upon their free gratuitous Adoption But how can they become Heirs of God seeing God hath absolutely appointed the Son alone to be Heir of all things Heb. 1. 2. He was the Heir unto whom the whole Inheritance belonged Why saith the Apostle by the Participation of the Spirit of Christ we are made joynt Heirs with Christ. The whole Inheritance as unto his own Personal Right was entirely his by the free Donation of the Father all Power in Heaven and Earth being given unto him But if he will take others into a joynt Right with him he must purchase it for them which he did accordingly FIFTHLY Hence it is manifest how the Holy Spirit becomes the Earnest of our Inheritance For by him that is by the Communication of him unto us we are made joynt-Heirs with Christ which gives us our Right and Title whereby our Natures are as it were inserted into the assured Conveyance of the great and full Inheritance of Grace and Glory In the giving of his Spirit unto us God making of us Coheirs with Christ we have the greatest and most assured Earnest and Pledge of our future Inheritance And he is to be thus an Earnest untill or unto the Redemption of the Purchased Possession For after that a Man hath a good and firm Title unto an Inheritance settled in him it may be a longer time before he can be admitted into an actual Possession of it and many Difficulties he may have in the mean time to conflict withall And it is so in this Case The Earnest of the Spirit given unto us whereby we become Coheirs with Christ whose Spirit we are made Partakers of secures the Title of the Inheritance in and unto our whole Persons But before we can come unto the full Possession of it not only have we many Spiritual Trials and Temptations to conflict withall in our Souls but our Bodies also are liable unto Death
fulness of him that filleth all in all Ephes. 1. 22 23. But this Church falls under a double Consideration First as it is Believing Secondly as it is Professing In the first respect absolutely it is invisible and as such is the peculiar subject of Saving Grace This is that Church which Christ loved and gave himself for it that he might sanctifie and cleanse it and present it unto himself a Glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without Blemish Eph. 5. 26 27. This is the work of Saving Grace and by a participation thereof do Men become Members of this Church and not otherwise And hereby is the professing Church quickened and enabled unto Profession in an acceptable manner â—or the Elect receive Grace unto this end in this World that they may glorifie Christ and the Gospel in the Exercise of it Col. 1. 6. John 15. 8. But Gifts are bestowed on the professing Church to render it visible in such a way as whereby God is glorified Grace gives an invisible Life to the Church Gifts give it a visible Profession For hence doth the Church become Organical and disposed into that Order which is Beautiful and Comely Where any Church is Organized meerly by outward Rules perhaps of their own devising and makes Profession only in an attendance unto outward Order not following the leading of the Spirit in the Communication of his Gifts both as to Order and Discharge of the Duties of Profession it is but the Image of a Church wanting an animating Principle and Form That Profession which renders a Church visible according to the Mind of Christ is the orderly Exercise of the spiritual Gifts bestowed on it in a Conversation evidencing the invisible Principle of Saving Grace Now these Gifts are conferred on the Church in order unto the Edification of it self in Love Ephes. 4 16. as also the propagation of its Profession in the World as shall be declared afterwards Wherefore both of these sorts have in general the same end or are given by Christ unto the same purpose namely the Good and Benefit of the Church as they are respectively suited to promote them § 6. It may also be added that they agree herein that they have both the same respect unto the Bounty of Christ. Hence every Grace is a Gift that which is given and freely bestowed on them that have it Mat. 13. 11. Phil. 1. 29. And although on the other side every Gift be not a Grace yet proceeding from gracious Favour and Bounty they are so called Rom. 12. 6. Ephes. 4. 7. How in their due Exercise they are mutually helpful and assistant unto each other shall be declared afterwards § 7. SECONDLY We may consider wherein wherein the Difference lyes or doth consist which is between 〈◊〉 spiritual Gifts and sanctifying Graces And this may be seen in sundry Instances As 1. SAVING Graces are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fruit or Fruits of the Spirit Gal. 5. 22. Ephes. 5. 9. Phil. 1. 11. Now Fruits proceed from an abiding Root and flock of whose Nature they do partake There must be a good Tree to bring forth good Fruit Mat. 12. 33. No external Watering or Applications unto the Earth will cause it to bring forth useful Fruits unless they are Roots from which they spring and are educed The Holy Spirit is as the Root unto these Fruits the Root which bears them and which they do not bear as Rom. 11. 18. Therefore in order of Nature is he given unto Men before the production of any of these Fruits Thereby are they ingrafted into the Olive are made such Branches in Christ the true Vine as derive Vital Juice Nourishment and Fructifying Vertue from him even by the Spirit So is he a Well of Water springing up unto Everlasting Life John 4. 14. He is a Spring in Believers and all saving Graces are but Waters arising from that Living overflowing Spring From him a Root or Spring as an internal Vertue Power or Principle do all these Fruits come To this end doth he dwell in them and abide with them according to the promise of our Lord Jesus Christ John 14. 17. Rom. 8. 11. 1 Cor. 3. 16. whereby the Lord Christ effecteth his purpose in ordaining his Disciples to bring forth Fruit that should remain John 15. 16. In the place of his Holy Residence he worketh these Effects freely according to his own will And there is nothing that hath the true Nature of saving Grace but what is so a Fruit of the Spirit We have not first these Graces and then by vertue of them receive the Spirit for whence should we have them of our selves but the Spirit bestowed on us worketh them in us and gives them a Spiritual Divine Nature in conformity unto his own § 8. With Gifts singly considered it is Otherwise They are indeed Works and Effects but not properly Fruits of the Spirit nor are any where so called They are effects of his operation upon Men not Fruits of his working in them And therefore many receive these Gifts who never receive the Spirit as to the principal ends for which he is promised They receive him not to sanctifie and make them Temples unto God though Metonymically with respect unto his outward Effects they may be said to be made partakers of him This renders them of a different Nature and kind from Saving Graces For whereas there is an Agreement and Coincidence between them in the respects before mentioned and whereas the Seat and Subject of them that is of Gifts absolutely and principally of Graces also is the Mind the difference of their Nature proceeds from the different manner of their Communication from the Holy Spirit § 9. Secondly Saving Grace proceeds from or is the effect and fruit of Electing Love This I have proved before in our Enquiry into the Nature of Holiness See it directly asserted Ephes. 1. 3 4. 2 Thes. 2. 13. Acts 2 41. Chap. 13. 48. Whom God graciously chuseth and designeth unto Eternal Life them he prepares for it by the Communication of the Means which are necessary unto that end Rom. 8. 28 29 30. Hereof Sanctification or the Communication of saving Grace is comprehensive for we are chosen unto Salvation through the Sanctification of the Spirit 2 Thes. 2. 13. For this is that whereby we are made meet for the Inheritance of the Saints in Light Col. 1. 12. The End of God in Election is the Sonship and Salvation of the Elect unto the praise of the Glory of his Grace Ephes. 1. 5 6. And this cannot be unless his Image be renewed in them in Holiness or Saving Graces These therefore he works in them in pursuit of his Eternal purpose therein But Gifts on the other hand which are no more but so and where they are solitary or alone are only the Effects of a temporary Election Thus God chuseth some Men into some Office in the Church or unto some
Grace as some do and the whole is rendred a meer outside Appearance Take away the outward Administration and all Spiritual Gifts and order thereon depending must cease But as it is possible that some may belong unto the Covenant with respect unto internal Grace who are no way taken into the External Administration of it as Elect Infants who die before they are Baptized so it is frequent that some may belong to the Covenant with respect to it's outward Administration by vertue of Spiritual Gifts who are not made Partakers of it's inward effectual Grace § 12. FOURTHLY Saving Grace hath an immediate respect unto the Friestly Office of Jesus Christ with the Discharge thereof in his Oblation and Intercession There is I acknowledge no Gracious Communication unto Men that respects any one Office of Christ exclusively unto the other For his whole Mediation hath an Influence into all that we receive from God in a way of Favor or Grace And it is his Person as vested with all his Offices that is the immediate Fountain of all Grace unto us But yet something may yea sundry things do peculiarly respect some one of his Offices and are the immediate Effects of the Vertue and Efficacy thereof So is our Reconciliation and Peace with God the peculiar Effect of his Oblation which as a Priest he offered unto God And so in like manner is our Sanctification also wherein we are washed and cleansed from our Sins in his Blood Ephes. 5. 25 26. Tit. 2. 14. And although Grace be wrought in us by the Administration of the Kingly Power of Christ yet it is in the pursuit of what he had done for us as a Priest and the making of it effectual unto us For by his Kingly Power he makes effectual the Fruits of his Oblation and Intercession But Gifts proceed solely from the Regal Office and Power of Christ. They have a remote respect unto and Foundation in the Death of Christ in that they are all given and distributed unto and for the good of that Church which he purchased with his own Blood but immediately they are Effects only of his Kingly Power Hence Authority to give and dispose them is commonly placed as a Consequent of his Exaliation at the Right Hand of God or with respect thereunto Mat. 28. 18. Acts 2. 33. This the Apostle declares at large Ephes. 4. 7 8 9 10 11. Christ being exalted at the Right Hand of God all Power in Heaven and Earth being given unto him and he being given to be Head over all things unto the Church and having for that end received the Promise of the Spirit from the Father he gives out these Gifts as it seemeth good unto him And the Continuation of their Communication is not the least Evidence of the Continuance of the Exercise of his Kingdom For besides the Faithful Testimony of the Word to that purpose there is a three-fold Evidence thereof giving us Experience of it 1 His Communication of Saving Grace in the Regeneration Conversion and Sanctification of the Elect. For these things he worketh immediately by his Kingly Power And whilst there are any in the World savingly called and sanctified he leaves not himself without Witness as to his Kingly Power over all Flesh whereon he gives Eternal Life unto unto as many as the Father hath given him John 17. 2. But this Evidence is wholly invisible unto the World neither is it capable of receiving it when tendred because it cannot receive the Spirit nor seeth him nor knoweth him John 14. 17. Nor are the things thereof exposed to the Judgment of Sence or Reason 1 Cor. 2. 9 10. 2 Another Evidence hereof is given in the Judgments that he executes in the World and the outward Protection which he affords unto his Church On both these there are evident Impressions of the continued actual Exercise of his Divine Power and Authority For in the Judgments that he executes on Persons and Nations that either reject the Gospel or persecute it especially in some signal and uncontrollable Instance as also in the Guidance Deliverance and Protection of his Church he manifests that though he was dead yet he is alive and hath the Keys of Hell and Death But yet because he is on the one Hand pleased to exercise great Patience towards many of his open stubborn Adversaries yea the greatest of them suffering them to walk and prosper in their own ways and to leave his Church unto various Trials and Distresses his Power is much hid from the World at present in these Dispensations 3 The third Evidence of the Continuance of the Administration of his Mediatory Kingdom consists in his Dispensation of these Spiritual Gifts which are properly the Powers of the New World For such is the Nature of them and their Use such the Sovereignty that appears in their Distribution such their Distinction and Difference from all natural Endowments that even the World cannot but take notice of them though it violently hate and persecute them and the Church is abundantly satisfied with the Sense of the Power of Christ in them Moreover the principal End of these Gifts is to enable the Officers of the Church unto the due Administration of all the Laws and Ordinances of Christ unto it's Edification But all these Laws and Ordinances these Offices and Officers he gives unto the Church as the Lord over his own House as the Sole Sovereign Lawgiver and Ruler thereof § 13. FIFTHLY They differ as unto the Event even in this World they may come unto and oft-times actually do so accordingly For all Gifts the best of them and that in the hignest Degree wherein they may be attained in this Life may be utterly lost or taken away The Law of their Communication is that who improveth not that Talent or Measure of them which he hath received it shall be taken from him For whereas they are given for no other end but to Trade withall according to the several Capacities and Opportunities that Men have in the Church or their Families or their own private Exercise if that be utterly neglected to what end should they be left unto rust and uselesness in the Minds of any Accordingly we find it to come to pass Some neglect them some reject them and from both sorts they are Judicially taken away Such we have amongst us Some there are who had received Considerable Spiritual Abilities for Evangelical Administrations But after a while they have fallen into an outward state of things wherein as they suppose they shall have no Advantage by them yea that their Exercise would turn to their Disadvantage and thereon do wholly neglect them By this means they have insensibly decayed until they become as devoid of Spiritual Abilities as if they never had Experience of any Assistance in that kind They can no more either pray or speak or evidence the Power of the Spirit of God in any thing unto the Edification of the Church Their Arm is dried
from External Causes and Considerations And 1 As to the different Subjects of them Spiritual Gifts are placed and seated in the Mind or Understanding only whether they are ordinary or extraordinary they have no other Hold nor Residence in the Soul And they are in the Mind as it is Notional and Theoretical rather than as it is practical They are Intellectual Abilities and no more I speak of them which have any Residence in us For some Gifts as Miracles and Tongues consisted only in a transient Operation of an extraordinary Power Of all others Illumination is the Foundation and Spiritual Light their Matter So the Apostle declares in his Order of Expression Heb. 6. 4. The Will and the Affections and the Conscience are unconcerned in them Wherefore they change not the Heart with Power although they may reform the Life by the Efficacy of Light And although God doth not ordinarily bestow them on flagitious Persons nor continue them with such as after the reception of them become flagitious yet they may be in those who were unrenewed and have nothing in them to preserve Men absolutely from the worst of Sins But Saving Grace possesseth the whole Soul Men are thereby sanctified throughout in the whole Spirit Soul and Body 1 Thes. 5. 17. as hath been at large declared Not the Mind only is savingly enlightened but there is a Principle of Spiritual Life infused into the whole Soul enabling it in all its Powers and Faculties to act Obedientially unto God whose Nature hath been fully explained elsewhere Hence 2. They differ in their Operations For Grace changeth and transformeth the whole Soul into its own Nature Isa. 11. 6 7 8. Rom. 6. 17. Chap. 12. 2. 2 Cor. 3. 18. It is a New a Divine Nature unto the Soul and is in it an Habit disposing inclining and enabling of it unto Obedience It acts it self in Faith Love and Holiness in all things But Gifts of themselves have not this Power nor these Operations They may and do in those who are possessed of them in and under their Exercise make great impression on their own Affections but they change not the Heart they renew not the Mind they transform not the Soul into the Image of God Hence where Grace is predominant every Notion of Light and Truth which is Communicated unto the Mind is immediately turned into practice by having the whole Soul cast into the Mould of it where only Gifts bear sway the use of it in Duties unto Edification is best whereunto it is designed 3. As to Effects or Consequents the great difference is that on the part of Christ Christ doth thereby dwell and reside in our Hearts when concerning many of those who have been made partakers of these other Spiritual Endowments he will say Depart from me I never knew you which he will not say of any one whose Soul he hath inhabited § 16. These are some of the principal Agreements and Differences between Saving Graces and Spiritual Gifts both sorts of them being wrought in Believers by that one and self-same Spirit which divideth to every one as he will And sor a close of this discourse I shall only add that where these Graces and Gifts in any Eminency or good Degree are bestowed on the same Persons they are exceedingly helpful unto each other A Soul sanctified by Saving Grace is the only proper Soil for Gifts to flourish in Grace Influenceth Gifts unto a due Exercise prevents their abuse stirs them up unto proper occasions keeps them from being a matter of Pride or Contention and subordinates them in all things unto the Glory of God When the actings of Grace and Gifts are inseparable as when in Prayer the Spirit is a Spirit of Grace and Supplication the Grace and Gift of it working together when utterance in other Duties is always accompanied with Faith and Love then is God glorified and our own Salvation promoted Then have Edifying Gifts a Beauty and Lustre upon them and generally are most successful when they are cloathed and adorned with Humility Meekness a Reverence of God and Compassion for the Souls of Men. Yea when there is no evidence no manifestation of their being accompanied with these and the like Graces they are but as a Parable or wise Saying in the Mouth of a Fool. Gifts on the other side excite and stir up Grace unto its proper Exercise and Operations How often is Faith Love and Delight in God excited and drawn forth unto especial Exercise in Believers by the use of their own Gifts And thus much may suffice as to the Nature of these Gifts in general we next consider them under their most general Distributions CHAP. III. Of Gifts and Offices Extraordinary And first of Offices § 1. THE Spiritual Gifts whereof we treat respect either Powers and Duties in the Church or Duties only Gifts that respect Powers and Duties are of two sorts or there have been or are at any time two sorts of such Powers and Duties The first whereof was Extraordinary the latter Ordinary and consequently the Gifts subservient unto them must be of two sorts also which must further be cleared § 2. Wherever Power is given by Christ unto his Churches and Duiies are required in the execution of that Power unto the Ends of his Spiritual Kingdom to be performed by vertue thereof there is an Office in the Church For an Ecclesiastical Office is an especial Power given by Christ unto any Person or Persons for the performance of especial Duties belonging unto the Edification of the Church in an especial manner And these Offices have been of two sorts 1. Extraordinary 2. Ordinary Some seem to deny that there was ever any such thing as Extraordinary Power or Extraordinary Offices in the Church For they do provide Successors unto all who are pleaded to have been of that kind and those such as look how far short they come of them in other things do exceed them in Power and Rule I shall not contend about words and shall therefore only enquire what it was that constituted them to be Officers of Christ in his Church whom thence we call Extraordinary and then if others can duely lay claim unto them they may be allowed to pass for their Successors § 3. THERE are four things which constitute an extraordinary Officer in the Church of God and consequently are required in and do constitute an extraordinary Office 1. An extraordinary Call unto an Office such as none other have or can have by virtue of any Law Order or Constitution whatever 2. An Extraordinary Power communicated unto Persons so called enabling them to act what they are so called unto wherein the Essence of any Office doth consist 3. Extraordinary Gifts for the Exercise and Discharge of that Power 4. Extraordinary Imployment as to its extent and measure requiring extraordinary Labour Travail Zeal and Self-denial All these do and must concur in that Office and unto those Offices which we call Extraordinary § 4.
them in the Instances given us in the Scripture I. WE have a negative Precept to this purpose Ephes. 4. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grieve not the Holy Spirit Consider who he is what he hath done for you how great your Concern is in his continuance with you and withall that he is a Free infinitely Wise and Holy Agent in all that He doth who came freely unto you and can withdraw from you and grieve him not It is the Person of the Holy Spirit that is intended in the Words as appears 1 From the manner of the Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Holy Spirit 2 By the Work assigned unto Him for by him we are Sealed unto the Day of Redemption Him we are not to grieve The Expression seems to be borrowed from Isa. 63. 10. where mention is made of the Sin and Evil here prohibited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they rebelled and vexed his Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to trouble and to grieve and it is used when it is done unto a great Degree The LXX render it here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so to grieve as also to irritate and provoke to Anger and Indignation because it hath respect unto the Rebellions of the People in the Wilderness which our Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words of the same Signification To Vex therefore is the heightning of Grieving by a Provocation unto Anger and Indignation which Sence is suited to the place and matter treated of though the Word signifie no more but to grieve and so it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 45. 5. 1 King 19. 2. NOW Grief is here ascribed unto the Holy Spirit as it is elsewhere unto God absolutely Gen. 6. 6. It repented the Lord that he had made Man on the Earth and it grieved him at his Heart Such Affections and Perturbations of Mind are not ascribed unto God or the Spirit but Metophorically That intended in such Ascriptions is to give us an Apprehension of things as we are able to receive it And the Measure we take of them is their Nature and Effects in our selves What may justly grieve a good Man and what he will do when he is unjustly or undeservedly grieved represent unto us what we are to understand of our own Condition with respect unto the Holy Ghost when he is said to be grieved by us And Grief in the Sence here intended is a trouble of Mind arising from an Apprehension of Unkindness not deserved of Disappointments not expected on the Account of a neer Concernment in those by whom we are grieved We may therefore see hence what it is we are warned of when we are enjoyned not to grieve the Holy Spirit As 1. THERE must be Unkindness in what we do Sin hath various respects towards God of Guilt and Filth and the like These several Considerations of it have several Effects But that which is denoted when it is said to grieve him is Unkindness or that Defect of an answerable Love unto the Fruits and Testimonies of His Love which we have received that it is accompanied withall He is the Spirit of Love he is Love All his Actings towards us and in us are Fruits of Love and they all of them leave an Impression of Love upon our Souls All the Joys and Consolation we are made Partakers of in this World arise from a Sense of the Love of God communicated in an endearing way of Love unto our Souls This requires a return of Love and Delight in all Duties of Obedience on our part When instead hereof by our Negligence and Carelesness or otherwise we fall into those things or ways which he most abhorrs he greatly respects the Unkindness and Ingratitude which is therein and is therefore said to be grieved by us 2. DISAPPOINTMENT in Expectation It is known that no Disappointment properly can befall the Spirit of God It is utterly inconsistent with his Prescience and Omniscience But we are disappointed when things fall not out according as we justly expected they would in answer unto the means used by us for their Accomplishment And when the means that God useth towards us do not by reason of our Sin produce the Effect they are suited unto God proposeth Himself as under a Disappointment So he speaks of his Vineyard I tooked that it should bring forth Grapes and it brought forth wild Grapes Isa. 5. 2. Now Disappointment causeth Grief As when a Father hath used all means for the Education of a Child in any honest Way or Course and expended much of his Estate therein if he through Dissoluteness or Idleness fail his Expectation and Disappoint him it fills him with Grief They are great things which are done for us by the Spirit of God These all of them have their tendency unto an Increase in Holiness Light and Love Where they are not answered where there is not a suitable Effect there is that Disappointment that causeth Grief Especially is this so with respect unto some signal Mercies A Return in Holy Obedience is justly expected on their Account And where this is not is is a thing causing Grief This are we here minded of Grieve not the Spirit whereby ye are sealed unto the Day of Redemption So great a Kindness should have produced other Effects than those there mentioned by the Apostle 3. THE Concernment of the Holy Spirit in us concurr to his being said to be grieved by us For we are grieved by them in whom we are particularly concerned The Miscarriages of others we can pass over without any such trouble And there are three things that give us an especial Concernment in others 1 Relation as that of a Father and Husband a Brother This makes us to be concerned in and consequently to be grieved for the Miscarriages of them that are related unto us So is it with the Holy Spirit He hath undertaken the Office of a Comforter towards us and stands in that relation to us Hence he is so concerned in us as that he is said to be grieved with our Sins when he is not so at the Sins of them unto whom he stands not in especial Relation 2 Love gives Concernment and makes way for Grief upon occasion of it Those whom we love we are grieved for and by Others may provoke Indignation but they cause not Grief I mean on their own account for otherwise we ought to grieve for the Sins of all And what is the especial Love of the Holy Ghost towards us hath been declared FROM what hath been spoken it is evident what we are warned of what is enjoyned unto us when we are caution'd not to grieve the Holy Spirit and how we may do so For we do it 1 WHEN we are not influenced by his Love and Kindness to answer his Mind and Will in all Holy Obedience accompanied with Joy Love and Delight This he deserves at our Hands this
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