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
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
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 God cannot but separate themselves from the most of the World whereby it is more evidenced unto whom they do belong 4. HEREBY God Seals Believers unto the day of Redemption or Everlasting Salvation For the Spirit thus given unto them is as we have shewed already to abide with them for ever as a Well of Water in them springing up into Everlasting Life John 7. THIS therefore is that Seal which God grants unto Believers even this Holy Spirit for the Ends mentioned which according unto their Measure and for this Work and End answers that great Seal of Heaven which God gave unto the Son by the Communication of the Spirit unto him in all its Divine Fulness authorizing and enabling him unto his whole Work and evidencing him to be called of God thereunto CHAP. VII The Spirit an Earnest And how AGAIN the Holy Spirit as thus Communicated unto us is said to be an Earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word in the Original is no where used in the New Testament but in this matter alone 2 Cor. 2. 22. Chap. 5. 5. Eph. 1. 14. The Latin Translator renders this Word by Pignus a Pledge But he is corrected therein by Hierom on Eph. 1. Pignus saith he Latinus Interpres pro arrabone possuit Non id ipsum autem Arrabo quod pignus sonat Arrabo enim futurae emptioni quaesi quoddam testimonium obligamentum datur Pignus vero hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mutua pecunia apponitur ut quam illa reddita tuerit reddenti debitum pignus a Creditore redditur And this Reason is generally admitted by Expositors For a Pledge is that which is committed to and left in the Hand of another to secure him that Money which is borrowed thereon shall be repaid and then the Pledge is to be received back again Hence it is necessary that a Pledge be more in value than the Money received because it is taken in security for repayment But an Earnest is a Part only of what is to be given or paid or some lesser thing that is given to secure somewhat that is more or greater in the same or another kind And this Difference must be admitted if we are obliged to the precise signification and common use of Pledges and Earnests among Men which we must enquire into The Word is supposed to be dervied from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latins make use of it also Arrabon and Arrha It is sometimes used in other Authors as Plutarch in Galba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prepossessed Oninius with great Summs of Money as an Earnest of what he would do afterwards Hesychius explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gift beforehand As to what I apprehend to be the Mind of the Holy Ghost in this Expression I shall declare it in the ensuing Observations FIRST It is not any Act or Work of the Holy Spirit on us or in us that is called his being an Earnest It is He Himself who is this Earnest This is exprest in every place where there is mention made of it 2 Cor. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Earnest of the Spirit that Earnest which is the Spirit or the Spirit as an Earnest as Austin reads the words Arrhabona Spiritum Chap. 5. 5. Who hath also given unto us the Earnest of the Spirit The giving of this Earnest is constantly assigned to be the Act of God the Father who according to the Promise of Christ would send the Comforter unto the Church And in the other place Ephes. 1. 14. it is expresly said that the Holy Spirit is the Earnest of our Inheritance Every where the Article is of the Masculine Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit is of the Neuter Some would have it to refer unto Christ v. 12. But as it is not unusual in Scripture that the Subjunctive Article and Relative should agree in Gender with the following Substantive as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Scripture speaking of the Holy Ghost though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of the Neuter Gender yet having respect unto the thing that is the Person of the Spirit it subjoins the pronoun of the Masculine Gender unto it as John 14. 26. Wherefore the Spirit himself is the Earnest as given unto us from the Father by the Son And this Act of God is expressed by giving or putting him into our Hearts 2 Cor. 1. 22. How he doth this hath been before declared both in general and with respect in particular unto his Inhabitation The meaning therefore of the words is that God gives unto us his Holy Spirit to dwell in us and to abide with us as an Earnest of our future Inheritance SECONDLY It is indifferent whether we use the Name of an Earnest or a Pledge in this Matter And although I chuse to retain that of an Earnest from the most usual Acceptation of the Word yet I do it not upon the Reason alledged for it which is taken from the especial Nature and Use of an Earnest in the Dealings of Men. For it is the End only of an Earnest whereon the Holy Ghost is so called which is the same with that of a Pledge and we are not to force the Similitude or Allusion any farther For precisely among Men an Earnest is the Confirmation of a Bargain and Contract made on equal Terms between Buvers and Sellers or Exchangers But there is no such Contract between God and us It is true there is a supposition of an Antecedent-Covenant but not as a Bargain or Contract between God and us The Covenant of God as it respects the Dispensation of the Spirit is a meer free gratuitous Promise and the stipulation of Obedience on our part is consequential thereunto Again he that giveth an Earnest in a Contract or Bargain doth not principally aim at his own Obligation to pay such or such a summ of Money or somewhat equivalent thereunto though he do that also but his principal Design is to secure unto himself that which he hath bargained for that it may be delivered up unto him at the time appointed But there is nothing of this Nature in the Earnest of the Spirit wherein God intends our Assurance only and not his own And sundry other things there are wherein the Comparison will not hold nor is to be urged because they are not intended THE general End of an Earnest or a Pledge is all that is alluded unto And this is to give security of somewhat that is future or to come And this may be done in a way of free Bounty as well as upon the strictest Contract As if a Man have a poor Friend or Relation he may of his own accord give unto him
and Corruption Wherefore whatever First-Fruits we may enjoy yet can we not enter into the actual Possession of the whole Inheritance untill not only our Souls are delivered from all Sins and Temptations but our Bodies also are rescued out of the Dust of the Grave This is the full Redemption of the Purchased Possession whence it is signally called the Redemption of the Body Rom. 8. 23. THUS as the Lord Christ himself was made Heir of all things by that Communication of the Spirit unto him whereby he was anointed unto his Office so the participation of the same Spirit from him and by him makes us Coheirs with him and so he is an Earnest given us of God of the future Inheritance It belongs not unto my present purpose to declare the Nature of that Inheritance whereof the Holy Spirit is the Earnest In brief it is the highest Participation with Christ in that Glory and Honour that our Natures are capable of AND in like manner we are said to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 23. That is the Spirit himself as the First Fruits of our Spiritual and Eternal Redemption God had appointed that the First Fruits which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering unto himself Hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth and is taken generally for that which is first in any kind Rom. 16. 5. 1 Cor. 15. 20. Jam. 1. 18. Rev. 14. 4. And the First Fruits of the Spirit must be either what he first worketh in us or all his Fruits in us with respect unto the full Harvest that is to come or the Spirit himself as the Beginning and Pledge of Future Glory And the latter of these is intended in this place For the Apostle discourseth about the Liberty of the whole Creation from that slate of Bondage whereunto all things were subjected by Sin With respect hereunto he saith that Believers themselves having not as yet obtained a full Deliverance as he had expressed it Chap. 7. 24. do groan after it's perfect Accomplishment But yet saith he we have the Beginning of it the First Fruits of it in the Communication of the Spirit unto us For where the Spirit of God is there is Liberty 2 Cor. 3. 17. For although we are not capable of the full and perfect Estate of the Liberty provided for the Children of God whilst we are in this World conflicting with the Remainders of Sin pressed and exercised with Temptations our Bodies also being subject unto Death and Corruption yet where the Spirit of God is where we have that First Fruit of the Fulness of our Redemption there is Liberty in the real Beginning of it and assured Consolation because it shall be consummated in the appointed Season THESE are some of the Spiritual Benefits and Priviledges which Believers enjoy by a Participation of the Holy Ghost as the promised Comforter of the Church These things he is unto them and as unto all other things belonging unto their Consolation he works them in them which we must in the next place enquire into Only something we may take notice of from what we have already insisted on As 1 That all Evangelical Priviledges whereof Believers are made Partakers in this World do center in the Person of the Holy Spirit He is the great Promise that Christ hath made unto his Disciples the great Legacy which he hath bequeathed unto them The Grant made unto him by the Father when he had done all his Will and fulfilled all Righteousness and exalted the Glory of his Holiness Wisdom and Grace was this of the Holy Spirit to be communicated by him unto the Church This he received of the Father as the Complement of his Reward wherein he saw of the Travail of his Soul and was satisfied This Spirit he now gives unto Believers and no Tongue can express the Benefits which they receive thereby Therein are they anointed and sealed therein do they receive the Earnest and First Fruits of Immortality and Glory In a Word therein are they taken into a Participation with Christ himself in all his Honour and Glory Hereby is their Condition rendred honourable safe comfortable and the whole Inheritance is unchangeably secured unto them In this one Priviledge therefore of receiving the Spirit are all others enwrapped For 2 No one way or thing or Similitude can express or represent the greatness of this Priviledge It is Anointing it is Seallng it is an Earnest and First Fruit every thing whereby the Love of God and the blessed Security of our Condition may be expressed or intimated unto us For what greater Pledge can we have of the Love and Favour of God What greater Dignity can we be made Partakers of What greater Assurance of a future blessed Condition than that God hath given us of his Holy Spirit And 3 Hence also is it manifest how abundantly willing he is that the Heirs of Promise should receive strong Consolation in all their Distresses when they fly for Refuge unto the Hope that is set before them The End of the First Part. A DISCOURSE OF Spiritual Gifts BEING The SECOND PART OF THE Work of the Holy Spirit IN WHICH These Particulars are distinctly handled in the following Chapters Chap. I. Spiritual Gifts their Names and Significations Chap. II. Differences between Spiritual Gifts and Saving Graces Chap. III. Of Gifts and Offices Extraordinary and First of Offices Chap. IV. Of Extraordinary Spiritual Gifts Chap. V. Of the Original Duration Use and End of Extraordinary Spiritual Gifts Chap. VI. Of Ordinary Gifts of the Spirit the Grant Institution Use Benefit and End of the Ministry Chap. VII Of Spiritual Gifts enabling the Ministry to the Exercise and Discharge of their Trust and Office Chap. VIII Of the Gifts of the Spirit with respect unto Doctrine Rule and Worship How attained and improved By the late Reverend JOHN OWEN D. D. London Printed for William Marshall at the Bible in Newgate Street 1693. OF Spiritual Gifts PART II. CHAP. I. Spiritual Gifts their Names and Significations § 1. THE Second part of the Dispensation of the Spirit in order unto the perfecting of the New Creation or the Edification of the Church consists in his communication of Spiritual Gifts unto the Members of it according as their places and stations therein do require By his Work of Saving Grace which in other Discourses we have given a large account of he makes all the Elect Living Stones and by his communication of Spiritual Gifts he fashions and builds those Stones into a Temple for the Living God to dwell in He spiritually unites them into one Mystical Body under the Lord Christ as an Head of Influence by Faith and Love and he unites them into an Organical Body under the Lord Christ as an Head of Rule by Gifts and Spiritual Abilities Their Nature is made one and the same by Grace their Use is various by Gifts Every one is a
Idea of it even the Lord Jesus Christ in his Ministry namely what he did what he spake how on all occasions his Condescention Meekness and Authority did manifest themselves until he be changed into the same Image and likeness by the Spirit of the Lord. The same is to be done in their place and Sphere towards the Apostles as the principal Followers of Christ and who do most lively represent his Graces and Wisdom unto us Their Writings and what is written of them are to be searched and studied unto this very end that considering how they behaved themselves in all Instances on all occasions in their Testimony and all Administrations of the Truth we may endeavour after a Conformity unto them in the Participation of the same Spirit with them It would be no small stay and Guidance unto us if on all occasions we would diligently search and consider what the Apostles did in such Circumstances or what they would have done in answer to what is recorded of their Spirit and Actings For although this Wisdom be a Gift of the Holy Spirit yet as we now consider it as it is continued in the Church it may be in part obtained and greatly improved in the due Use of the Means which are subservient thereunto provided that in all we depend solely on God for the giving of it who hath also prescribed these Means unto us for the same End § 8. 4. LET them who design a Participation of this Gift take heed it be not stifled with such vitious Habits of Mind as are expresly contrary unto it and destructive of it Such are Self-fulness or Confidence Hastiness of Spirit Promptness to speak and Slowness to hear which are the great Means which make many abound in their own Sense and Folly to be wise in their own Conceits and contemptible in the Judgment of all that are truly so Ability of Speech in time and season is an especial Gift of God and that eminently with respect unto the Spiritual things of the Gospel But a Profluency of Speech venting it self on all occasions and on no occasions making Men open their Mouths wide when indeed they should shut them and open their Ears and to pour out all that they know and what they do not know making them angry if they are not heard and impatient if they are contradicted is an unconquerable Fortification against all true Spiritual Wisdom § 9 5. LET those who would be Sharers herein follow after those Gifts and Graces which do accompany it promote it and are inseparable from it Such are Humility Meekness Patience Constancy with Boldness and Confidence in Profession without which we shall be Fools in every Trial. Wisdom indeed is none of all these but it is that which cannot be without them nor will it thrive in any Mind that is not cultivated by them And he who thinks it is not worth his Pains and Travail nor that it will quit Cost to seek after this Spiritual Wisdom by a constant Watchfulness against the opposite Vices mentioned and Attendance unto those concomitant Duties and Graces must be content to go without it This is the first Instance given by our Apostle of the Spiritual Gifts of the Primitive Times to one is given by the Spirit the Word of Wisdom § 10. TO another the Word of Knowledge by the same Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shewed before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote the thing it self the Word of Knowledge that is Knowledge But if any shall suppose that because this Knowledge was to be expressed unto the Church for it's Edification it is therefore called a Word of Knowledge as a Word of Exhortation or a Word of Consolation that is Exhortation and Consolation administred by Words I shall not contend to the contrary It is Knowledge that is the Gift peculiarly intended in this Second Place And we must enquire both how it is an especial Gift and of what sort it is And it should seem that it cannot have the Nature of an especial Gift seeing it is that which was common to all For so saith the Apostle speaking unto the whole Church of the Corinthians We know that we all have Knowledge 1 Cor. 8. 1. And not only so but also adds that this Knowledge is a thing which either in it's own Nature tends unto an ill Issue or is very apt to be abused thereunto For saith he Knowledge puffeth up for which cause he frequently reflects upon it in other places But yet we shall find that it is a peculiar Gift and in it self singularly useful However it may be abused as the best things may be yea are most liable thereunto The Knowledge mentioned in that place by the Apostle which he ascribes in common unto all the Church was only that which concerned things Sacrificed unto Idols and if we should extend it farther unto an Understanding of the Mystery of the Gospel which was in the Community of Believers yet is there place remaining for an Eminency therein by vertue of an especial Spiritual Gift And as to what he adds about Knowledge puffing up he expounds in the next Words if any Man thinketh that he knoweth any thing he knoweth nothing yet as he ought to know Ver. 2. It is not Men's Knowledge but the vain and proud Conceit of ignorant Men supposing themselves knowing and wise that so puffeth up and hindreth Edification § 11. WHEREFORE 1 By this Word of Knowledge not that Degree of it which is required in all Christians in all the Members of the Church is intended Such a Measure of Knowledge there is necessary both unto Faith and Confession Men can believe nothing of that whereof they know nothing nor can they confess with their Mouths what they apprehend not in their Minds But it is somewhat singular eminent and not common to all Neither 2 Doth that Eminency or Singularity consist in this that it is Saving and Sanctifying Knowledge which is intended That there is such a peculiar Knowledge whereby God shines into the Hearts of Believers with a Spiritual Saving Insight into Spiritual things transforming the Mind into the Likeness of them I have at large elsewhere declared For it is reckoned among Gifts whereas that other is a Saving Grace whose difference hath been declared before It is expressed by the Apostle 1 Cor. 13. 2. by understanding all mysteries and all knowledge that is having an Understanding in and the knowledge of all Mysteries This Knowledge he calleth a Gift which shall vanish away Ver. 8. and so not belonging absolutely unto that Grace which being a part of the Image of God in us shall go over into Eternity And Knowledge in Ver. 2. is taken for the thing known if I understand all Knowledge which is the same with all Mysteries Wherefore the Knowledge here intended is such a peculiar and especial Insight into the Mysteries of the Gospel as whereby those in whom it was were enabled to teach and instruct others Thus
Liberty is better than Bondage the Mind more excellent than the outward Carkass Spiritual and Eternal things than things Carnal and Temporary as the Wisdom and Holiness of God are more excellent than the Folly and Lusts of Men. § 6. SEEING therefore this was the Design of Christ this was the Nature and Work of the Gospel which was to be propagated wherein Carnal Power and outward Force could be of no use yea whose Exercise was inconsistent with dishonourable unto and destructive of the whole Design and wherein the Work to be accomplished on the Minds and Souls of Men is incomparably greater than the conquering of Worlds with Force and Arms it is enquired what Power the Lord Christ did employ herein what Means and Instruments he used for the Accomplishment of his Design and the erecting of that Kingdom or Church-State which being promised of Old was called the World to come or the New World the New Heaven and Earth wherein dwelleth Righteousness And I say it was these Gifts of the Holy Ghost whereof we have treated which were those Powers of this World to come By them it was or in their Exercise that the Lord Christ erected his Empire over the Souls and Consciences of Men destroying both the Work and Kingdom of the Devil It is true it is the Word of the Gospel it self that is the Rod of his Strength which is sent out of Sion to erect and dispense his Rule But that hidden Power which made the Word effectual in the dispensation of it consisted in these Gifts of the Holy Ghost Men may despise them or think light of them whilst they please they are those Powers which the Lord Christ in his Wisdom thought meet alone to engage in the propagation of the Gospel and setting up of his Kingdom in the World § 7. THE Recovery and Return of the People from the Captivity of Babylon was a Type of the Spiritual Redemption of the Church by Jesus Christ And how God effected that as a Type hereof he declares Zech. 4. 6. Not by Army nor by Power but by my Spirit saith the Lord of Hosts so much more was this work to be effected So after his Resurrection the Lord Christ tells his Apostles that they were to be his Witnesses in Jerusalem and in all Judea and in Samaria and unto the uttermost parts of the Earth that is all the World over Acts 1. 8. But how shall they be able so to bear Testimony unto them as that their witness shall be received and become effectual Saith he Ye shall receive power for this end I have given you Authority to Preach the Word before and now I will give you such an Ability for it as none shall be able to withstand or resist and this is after the Holy Ghost is come upon you that is in the Communication of these Gifts whereby you may be enabled unto your work In them consisted that Mouth and Wisdom which he promised he would give them which all their Adversaries were not able to gainsay or resist Luke 21. 15. Wherefore that which I shall close this Discourse withall shall be a brief endeavour to declare how these Gifts were the Spiritual Powers of the Gospel unto all the ends we have before mentioned as designed by Jesus Christ whence it will appear how little there was of the Wisdom Skill Power or Authority of Men in the whole work of propagating the Gospel and planting the Church of Christ as we shall afterwards manifest how by the Dispensation of the other more ordinary Gifts of the Spirit both the Gospel and the Church are continued and preserved in the World FIRST the Persons whom the Lord Christ chose called and designed unto this Work were by these Gifts enabled thereunto As no Mortal Men had of themselves any sufficiency for such a work so the Persons particularly called unto it by Jesus Christ lay under all the Disadvantages that any Persons could possibly be liable unto in such an undertaking For 1 They were all of them unlearned and ignorant which the Jews took notice of Acts 4. 13. and which the Gentiles despised them for 2 They were Poor and of no Reputation in the World which made them contemned by all sorts of Persons And 3 They seem in many instances to have been pasillanimous and fearful which they all manifested when they so shamefully fled and left their Master in his Distresses the chief of them also Swearing that he knew him not Now it is easily understood what great disadvantages these were unto the undertaking of so great a work as they were called unto yea how impossible it was for them under these qualifications to do any thing in the pursuit of it Wherefore by the Communication of these Gifts unto them all these Impediments arising from themselves were removed and they were furnished with Endowments of quite another nature whereby they were eminently sitted with that Spiritual Wisdom Knowledge and Understanding which surpassed all the Wisdom that was of the VVorld or in it by what ways or means soever it were attained They both had and declared a VVisdom which none of the Princes of this VVorld were acquainted withal 1 Cor. 2. Those who during the abode of Christ in the Flesh with them could not understand a plain Parable and were ever and anon at no small loss about the sense and meaning of their matter having very low and carnal apprehensions about his Person VVork and Office were now filled with a Knowledge of all Heavenly Mysteries and with VVisdom to declare manage and maintain them against all opposers Kings Princes Rulers of Synagogues were now all one to them they had a Mouth and VVisdom given them which none of their Adversaries could resist VVhere ever they came in all Nations to all sorts of People of all Languages they were now enabled in their own Tongue and Speech to declare and preach the Gospel unto them being always filled with a Treasure of Wisdom and Spiritual Mysteries whence they could draw forth as every occasion did require 2 Whereas they were poor the difficulties wherewith such a condition is attended were also by this means utterly taken away For although they had neither Silver nor Gold by their Work or Employment but their outward Wants and Distresses were rather encreased thereby yet their Minds and Souls were by this Communication of the Spirit so raised above the World and filled with such a Contempt of all the desireable things in it and of all the Pride of Men upon their account as that their want of Possessions and outward Enjoyments made them only the more ready and expedite for their work whence also such of them as had Possessions sold them gave their price to the Poor that they might be no hindrance unto them in their Design And hence also it was that those who even after the Resurrection of Christ were enquiring after a Temporal Kingdom wherein no doubt a good part of its Glory Power and
Applauses from Persons unacquainted with the Mystery of these things let them frame to themselves such a Work of the Ministry as whose Discharge stands in little or no need of these Gifts yet it will at length appear that where the Gifts of the Holy Ghost are excluded from their Administration the Lord Christ is so and the Spirit himself is so and all true Edification of the Church is so and so are all the real Concerns of the Gospel And so have we as I hope confirmed the second part of the Work of the Holy Ghost with respect unto Spiritual Gifts namely his continuance to distribute and communicate unto the Church to the End of the World according unto the Powers and Duties which he hath erected in it or required of it CHAP. VIII Of the Gifts of the Spirit with respect unto Doctrine Rule and Worship how attained and improved § 1. THERE remain yet two things to be spoken unto with respect unto the Gifts which the Holy Ghost bestows on the Ministers of the Gospel to qualifie them unto their Office and to enable them unto their Work And these are 1 What they are 2. How they are to be attained and improved In our Enquiry after the first or what are the Gifts whereby Men are fitted and enabled for the Ministry we wholly set aside the consideration of all those gracious qualifications of Faith Love Zeal Compassión Careful tender Watchfulness and the like whereon the Holy Use of their Ministry doth depend For our Enquiry is only after those Gifts whereon depends the very Being of the Ministry There may be a true Ministry in some cases where there is no sanctifying Grace but where there are no Spiritual Gifts there is no Ministry at all They are in General Abilities for the due management of the Spiritual Administrations of the Gospel in its Doctrine Worship and Discipline unto the Edification of the Church It is not easie nay it they be unto us it is not possible to enumerate in particular all the various Gifts which the Holy Ghost endows the Ministers of the Gospel withall â—â—ereas all the Concerns of the Church may be referred unto these three Heads of Doctrine Worship and Rule we may enquire what are the principal Spiritual Gifts of the Holy Ghost with respect unto them distinctly § 2. THE first great Duty of the Ministry with reference unto the Church is the Dispensation of the Doctrine of the Gospel unto it for its Edification As this is the Duty of the Church continually to attend unto Acts 2. 42. so it is the principal Work of the Ministry the Foundation of all other Duties which the Apostles themselves gave themselves unto in an especial manner Acts 6. 4. Hence is it given in charge unto all Ministers of the Gospel Acts 20. 28. 1 Pet. 5. 2. 1 Tim. 1. 3. chap. 5. 17. chap. 4. 13 14 16. 2 Tim. 4. 1 2 3. For this is the principal means appointed by Christ for the Edification of his Church that whereby Spiritual Life is begotten and preserved Where this Work is neglected or carelesly attended unto there the whole Work of the Ministry is despised And with respect unto this Ministerial Duty there are three Spiritual Gifts that the Holy Ghost endoweth Men withall which must be considered § 3. THE first is Wisdom or Knowledge or Understanding in the Mysteries of the Gospel the Revelation of the Mystery of God in Christ with his Mind and Will towards us therein These things may be distinguished and they seem to be so in the Scripture sometimes I put them together as all of them denote that Acquaintance with and Comprehension of the Doctrine of the Gospel which is indispensibly necessary unto them who are called to Preach it unto the Church This some imagine an easie matter to be attained at least that there is no more nor the use of any other means required thereunto than what is necessary to the Acquisition of Skill in any other Art or Science And it were well if some otherwise concerned in Point of Duty would but lay out so much of their Strength and Time in the obtaining of this Knowledge as they do about other things which will not turn much unto their account But the Cursory Perusal of a few Books is thought sufficient to make any Man wise enough to be a Minister And not a few undertake ordinarily to be Teachers of others who would scarcely be admitted as tolerable Disciples in a well ordered Church But there belongeth more unto this Wisdom Knowledge and Understanding than most Men are aware of Were the Nature of it duely considered and withall the Necessity of it unto the Ministry of the Gospel probably some would not so rush on that Work as they do which they have no provision of Ability for the performance of It is in brief such a comprehension of the Scope and End of the Scripture of the Revelation of God therein such an Acquaintance with the Systeme of particular Doctrinal Truths in their Rise Tendency and Use such an Habit of Mind in judging of Spiritual Things and comparing them one with another such a distinct insight into the Springs and Course of the Mystery of the Love Grace and Will of God in Christ as enables them in whom it is to declare the Counsel of God to make known the Way of Life of Faith and Obedience unto others and to instruct them in their whole Duty to God and Man thereon This the Apostle calls his Knowledge in the Mystery of Christ which he manifested in his Writings Ephes. 3. 4. For as the Gospel the Dispensation and Declaration whereof is committed unto the Ministers of the Church is the Wisdom of God in a Mystery 1 Cor. 2. 7. so their Principal Duty is to become so wise and understanding in that Mystery as that they may be able to declare it unto others without which they have no Ministry committed unto them by Jesus Christ. See Ephes. 1. 9. Chap. 3. 3 6 19. Col. 4. 3. The sole Enquiry is Whence we may have this Wisdom seeing it is abundantly evident that we have it not of our selves That in general it is from God that it is to be asked of him the Scripture every where declares See Col. 1. 9. Chap. 2. 2. 2 Tim. 2. 7. Jam. 1. 5. 1 John 5. 20. And in particular it is plainly affirmed to be the especial Gift of the Holy Ghost He gives the Word of Wisdom 1 Cor. 12. 8. which place hath been opened before And it is the first Ministerial Gift that he bestows on any Where this is not in some measure to look for a Ministry is to look for the Living among the Dead And they will deceive their own Souls in the End as they do those of others in the mean time who on any other grounds do undertake to be Preachers of the Gospel But I shall not here divert unto the full description of this Spiritual Gift
them as Abraham did the Father of the Faithful And hereunto some Spiritual Abilities are requisite For none can teach others more than they know themselves nor perform Spiritual Worship without some Spiritual Gifts unless they will betake themselves unto such shifts as we have before on good Grounds rejected 3. Every Member of a Church in Order according to the Mind of Christ possesseth some Place Use and Office in the Body which it cannot fill up unto the Benefit and Ornament of the whole without some Spiritual Gift These places are various some of greater use than others and of more necessity unto the Edification of the Church but all are useful in their kind This our Apostle disputes at large 1 Cor. 12. 12 13 14 15 16 17 18 19 20 c. All Believers in due order do become one Body by the participation of the same Spirit and Union unto the same Head Those who do not so partake of the one Spirit who are not united unto the Head do not properly belong to the Body whatever place they seem to hold therein Of those that do so some are as it were an Eye some as an Hand and some as a Foot All these useful in their several places and needful unto one another None of them is so highly exalted as to have the least occasion of being lifted up as though he had no need of the rest for the Spirit distributeth unto every one severally as he will not all unto any one save only unto the Head our Lord Jesus from whom we all receive Grace according to the measure of his Gift Nor is any so depressed or useless as to say It is not of the Body nor that the Body hath no need of it But every one in his Place and Station concurrs to the Unity Strength Beauty and Growth of the Body which things our Apostle disputes at large in the place mentioned 4 Hereby are supplies communicated unto the whole from the Head Ephes. 4. 15 16. Col. 2. 19. It is of the Body that is of the Church under the Conduct of its Officers that the Apostle discourseth in those places And the Duty of the whole it is to speak the Truth in Love every one in his several Place and Station And herein God hath so ordered the Union of the whole Church in it self unto and in dependance on its Head as that through and by not only the supply of every Joint which may express either the Officers or more Eminent Members of it but the effectual working of every part in the Exercise of the Graces and Gifts of the Spirit doth impart to the whole the Body may Edifie it self and be Encreased Wherefore 5 The Scripture is express that the Holy Ghost doth communicate of those Gifts unto private Believers and directs them in that Duty wherein they are to be exercised 1 Pet. 4. 10. Every one that is every Believer walking in the Order and Fellowship of the Gospel is to attend unto the Discharge of his Duty according as he hath received Spiritual Ability So was it in the Church of Corinth 1 Cor. 1. 5 6 7. and in that of the Romans Chap. 15. 14. as they all of them knew that it was their Duty to covet the best Gifts which they did with success 1 Cor. 12. 31. And hereon depend the Commands for the Exercise of those Duties which in the Ability of these Gifts received they were to perform So were they all to admonish one another to exhort one another to Build up one another in their most Holy Faith And it is the loss of those Spiritual Gifts which hath introduced amongst many an utter neglect of these Duties so as they are scarce heard of among the generality of them that are called Christians But blessed be God we have large and full Experience of the continuance of this Dispensation of the Spirit in the Eminent Abilities of a multitude of private Christians however they may be despised by them who know them not By some I confess they have been abused some have presumed on them beyond the Line and Measure which they have received some have been puffed up with them some have used them disorderly in Churches and to their hurt some have boasted of what they have not received all which miscarriages also befell the Primitive Churches And I had rather have the Order Rule Spirit and Practice of those Churches that were planted by the Apostles with all their Troubles and Disadvantages than the Carnal Peace of others in their open Degeneracy from all those things § 12. IT remains only that we enquire how Men may come unto or attain a participation of these Gifts whether Ministerial or more Private And unto this End we may observe 1 That they are not Communicated unto any by a sudden Afflatus or extraordinary Infusion as were the Gifts of Miracles and Tongues which were bestowed on the Apostles and many of the first Converts That Dispensation of the Spirit is long since ceased and where it is now pretended unto by any it may justly be suspected as an Enthusiastick Delusion For as the End of those Gifts which in their own Nature exceed the whole power of all our Faculties is ceased so is their Communication and the manner of it also Yet this I must say that the Infusion of Spiritual Light into the Mind which is the Foundation of all Gifts as hath been proved being wrought sometimes suddenly or in a short season the Concomitancy of Gifts in some good measure is oftentimes sudden with an appearance of something Extraordinary as might be manifested in instances of several sorts 2 These Gifts are not absolutely attainable by our own Diligence and Endeavours in the use of means without respect unto the Soveraign Will and Pleasure of the Holy Ghost Suppose there are such means of the Attainment and Improvement of them and that several Persons do with the same measures of Natural Abilities and Diligence use those means for that end yet it will not follow that all must be equally Partakers of them They are not the immediate product of our own Endeavours no not as under an ordinary Blessing upon them For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbitrary Largesses or Gifts which the Holy Spirit worketh in all Persons severally as he will Hence we see the different Events that are among them who are exercised in the same Studies and Endeavours some are endued with Eminent Gifts some scarce attain unto any that are useful and some despise them Name and Thing There is therefore an immediate Operation of the Spirit of God in the Collation of these Spiritual Abilities which is unaccountable by the measures of Natural Parts and Industry Yet I say 4 That ordinarily they are both attained and increased by the due use of Means suited thereunto as Grace is also which none but Pelagians affirm to be absolutely in the power of our own Wills And the naming of these Means shall put
an Issue unto this Discourse Among them in the first place is required a due preparation of Soul by Humility Meekness and Teachableness The Holy Spirit taketh no Delight to impart of his especial Gifts unto Proud Self-conceited Men to Men vainly puffed up in their own Fleshly Minds The same must be said concerning other vitious and depraved Habits of Mind by which moreover they are oft-times expelled and cast out after they have been in some measure received And in this Case I need not mention those by whom all these Gifts are despised It would be a wonder indeed if they should be made partakers of them or at least if they should abide with them 2 Prayer is a principal means for their Attainment This the Apostle directs unto when he enjoins us earnestly to desire the Best Gifts For this Desire is to be acted by Prayer and no otherwise 3 Diligence in the things about which these Gifts are conversant Study and Meditation on the Word of God by the due use of means for the attaining a right understanding of his Mind and Will therein is that which I intend For in this course conscientiously attended unto it is that for the most part the Holy Spirit comes in and joins his Aid and Assistance for furnishing of the Mind with those Spiritual Endowments 4 The Growth Encrease and Improvement of these Gifts depends on their faithful use according as our Duty doth require It is Trade alone that encreaseth Talents and Exercise in a way of Duty that improveth Gifts Without this they will first wither and then perish And by a neglect hereof are they lost every day in some Partially in some Totally and in some to a Contempt Hatred and Blasphemy of what themselves had received Lastly Mens Natural Endowments with Elocution Memory Judgment and the like improved by Reading Learning and diligent Study do enlarge set off and adorn these Gifts where they are received FINIS Books Sold by Will. 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The Labours of John Bunyan Author of the Pilgrims Progress late Minister of the Gospel and Pastor of the Congregation at Bedford Collected and Printed in Folio by Procurement of his Church and Friends and by his own Approbation before his Death that these his Christian Ministerial Labours might be preserved in the World This Folio contains Ten of his Excellent Manuscripts prepared for the Press before his Death And Ten of his Choice Books already Printed but long ago grown scarce and not now to be had Their Titles are as followeth viz. MANUSCRIPTS 1. An Exposition on the Ten first Chapters of Genesis 2. Justification by Imputed Righteousness 3. Paul's Departure and Crown 4. Israel's Hope Incouraged 5. Desires of the Righteous granted 6. The Saints Priviledge and Profit 7. Christ a compleat Saviour 8. Saints Knowledge of Christ's Love 9. The House of the Forest of Lebanon 10. A Description of Antichrist BOOKS formerly Printed 11. Saved by Grace 12. Christian Behaviour 13. 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THE APPLICATION OF THE Foregoing Discourse WITH respect unto the Dispensation of the Spirit towards Believers and his Holy Operations in them and upon them there are sundry particular Duties whereof he is the immediate Object prescribed unto them And they are those whereby on our part we comply with him in his Work of Grace whereby it is carried on and rendred useful unto us Now whereas this Holy Spirit is a Divine Person and he acts in all things towards us as a Free Agent according unto his own Will the things enjoyned us with respect unto him are those whereby we may carry our selves aright toward such a one namely as he is an Holy Divine Intelligent Person working freely in and towards us for our Good And they are of two sorts the first whereof are expressed in Prohibitions of those things which are unsuited unto Him and his dealings with us the latter in Commands for our Attendance unto such Duties as are peculiarly suited unto a Compliance with Him in his Operations in both which our Obedience is to be exercised with a peculiar Regard unto Him I shall begin with the first sort and go over
his Goodness Kindness and Love AND the Consideration of these things belongs unto us It is our Wisdom and Duty to consider as well the Ways and Degrees of the Spirit 's Departure from provoking Sinners as those of his approach unto us with Love and Grace THESE latter have been much considered by many as to all his great Works towards us and that unto the great Advantage and Edification of those concerned in them For thence have they learned both their own State and Condition as also what particular Duties they were on all Occasions to apply themselves unto as in part we have manifested before in our Discourses about Regeneration and Sanctification AND it is of no less Concernment unto us to consider aright the Ways and Degrees of his departure which are expressed to give us that Godly Fear and Reverence wherewith we ought to consider and observe Him David on his Sin feared nothing more than that God would take his Holy Spirit from him Psal. 51. 11. And the fear hereof should influence us into the utmost Care and Diligence against Sin For although he should not utterly forsake us which as to those who are true Believers is contrary to the Tenor Promise and Grace of the New Covenant yet he may so withdraw his Presence from us as that we may spend the Remainder of our days in Trouble and our years in Darkness and Sorrow Let him therefore that thinketh he standeth on this account also take heed lest he fall And as for them with whom he is as it were but in the Entrance of his Work producing such Effects in their Minds as being followed and attended unto might have a Saving Event he may upon their Provocations utterly forsake them in the Way and by the Degrees before mentioned It is therefore the Duty of all to serve him with Fear and Trembling on this account And SECONDLY It is so to take heed of the very Entrances of the Course described Have there been such Evils in any of us as wherein it is evident that the Spirit is grieved as we love our Souls we are to take Care that we do not vex him by a continuance in them And if we do not diligently and speedily recover our selves from the first the second will ensue Hath he been grieved by our negligence in or of Duties by our Indulgence unto any Lust by Compliance with or Conformity to the World let not our continuance in so doing make it his Vexation Remember that whilst he is but grieved he continues to supply us with all due means for our Healing and Recovery He will do so also when he is yet vexed But he will do it with such a mixture of Anger and Displeasure as shall make us know that what we have done is an evil thing and a bitter But have any proceeded further and continued long thus to vex him and have refused his Instructions when accompanied it may be with sore Afflictions or inward Distresses that have been evident Tokens of his Displeasure let men Souls rouze up themselves to lay hold on him for he is ready to depart it may be for ever And THIRDLY We may do well to consider much the Miserable Condition of those who are thus utterly forsaken by him When we see a Man who hath lived in a plentiful and flourishing Condition brought to Extream Penury and Want seeking his Bread in Rags from Door to Door the Spectacle is sad although we know he brought this Misery on himself by Profuseness or Debauchery of Life But how sad is it to think of a Man whom it may be we knew to have had a great Light and Conviction to have made an amiable Profession to have been adorned with sundry useful Spiritual Gifts and had in estimation on this account now to be despoiled of all his Ornaments to have lost Light and Life and Gifts and Profession and to lye as a poor withered Branch on the Dunghill of the World And the sadness hereof will be encreased when we shall consider not only that the Spirit of God is departed from him but also is become his Enemy and Fights against him whereby he is devoted unto irrecoverable Ruin ERRATA Page 101. line ult dele The End of the First Part in the Title-page following blot out Being the Second Part of in some of the Titles blot out the s at VVorks p. 105. l. 3. blot out Part II.
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
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
up and their right Eye is utterly darkened Zech. 11. 17. And this sometimes they come to be sensible of yea ashamed of and yet cannot retrieve themselves But for the most part they fall into such a state as wherein the Profession and Use of them becomes as they suppose inconsistent with their present Interest and so they openly renounce all concernment in them Neither for the most part do they stay here but after they have rejected them in themselves and espoused lazy profitable outward Helps in their room they blaspheme the Author of them in others and declare them all to be Delusions Fancies and Imaginations And if any one hath the Confidence to own the Assistance of the Holy Spirit in the Discharge of the Duties of the Gospel unto the Edification of the Church he becomes unto them a Scorn and Reproach These are Branches cut off from the Vine whom Men gather or those whose miserable Condition is described by the Apostle Heb. 6. 4 5 6. But one way or other these Gifts may be utterly lost or taken away from them who have once received them and that whether they be Ordinary or Extraordinary There is no kind of them no degree of them that can give us any Security that they shall be always continued with us or at all beyond our diligent Attendance unto their Use and Exercise With Saving Grace it is not so It is indeed subject unto various Decays in us and it 's thriving or flourishing in our Souls depends upon and answers unto our diligent Endeavour in the use of all means of Holiness ordinarily 2 Pet. 1. 5 6 7 8 9 10. For besides that no Man can have the least Evidence of any thing of this Grace in him if he be totally negligent in it's Exercise and Imyrovement so no Man ought to expect that it will thrive or abound in him unless he constantly and diligently attend unto it and give up himself in all things to it's Conduct But yet as to the continuance of it in the Souls of the Elect as to the Life and Being of it's Principle and principal Effect in habitual Conformity unto God and his Will it is secured in the Covenant of Grace § 14 SIXTHLY On whomsoever Saving Grace is bestowed it is so firstly and principally for himself and his own Good It is a Fruit of the especial Love and Kindness of God unto his own Soul Jer. 31. 3. This both the Nature and all the Ends of it do declare For it is given unto us to renew the Image of God in us to make us like unto him to restore our Nature enable us unto Obedience and to make us meet for the Inheritance of the Saints in Light But yet we must take heed that we think not that Grace is bestowed on any meerly for themselves For indeed it is that wherein God designeth a Good unto all Vir bonus commune Bonum A good Man is a good to all Mic. 5. 7. And therefore God in the Communication of Saving Grace unto any hath a three-sold respect unto others which it is the Duty of them that receive it diligently to consider and attend unto 1 He intends to give an Example by it of what is his Will and what he opproveth of And therefore he requires of them in whom it is such Fruits in Holy Obedience as may express the Example of an Holy Life in the World according to the Will of God and unto his Glory Hereby doth he further the Salvation of the Elect 1 Pet. 3. 1 2. 1 Cor. 7. 16. Convince the Unbelieving World at present 1 Pet. 2. 12. 15. Chap. 3. 16. And condemn it hereafter Heb. 11. 7. And himself is glorified Matth. 5. 16. Let therefore no Man think that because Grace is firstly and principally given him for himself and his own Spiritual Advantage that therefore he must not account for it also with respect unto those other Designs of God Yea he who in the Exercise of what he esteems Grace hath respect only unto himself gives an Evidence that he never had any that was genuine and of the right kind 2 Fruitfulness unto the benefiting of others is hence also expected Holy Obedience the Effect of Saving Grace is frequently expressed in the Scripture by Fruits and Fruitfulness See Col. 1. 10. And these Fruits or the things which others are to feed upon and to be sustained by are to be born by the Plants of the Lord the Trees of Righteousness The Fruits of Love Charity Bounty Mercy Wisdom are those whereby Grace is rendred useful in the World and is taken notice of as that which is lovely and desireable Ephes. 2. 10. 3 God requires that by the Exercise of Grace the Doctrine of the Gospel be adorned and propagated This Doctrine is from God Our Profession is our avowing of it so to be What it is the World knows not but takes it's Measures of it from what it observes in them by whom it is professed And it is the unprofitable flagitious Lives of Christians that have almost thrust the Gospel out of the World with Contempt But the Care that it be adorned that it be glorified is committed of God unto every one on whom he bestows the least of Saving Grace And this is to be done only by the Guidance of an Holy Conversation in Conformity thereunto And many other such blessed Ends there are wherein God hath respect unto the Good and Advantage of other Men in the Collation of Saving Grace upon any And if gracious Persons are not more useful than others in all things that may have a real Benefit in them unto Mankind it is their Sin and Shame But yet after all Grace is principally and in the first place given unto Men for themselves their own Good and Spiritual Advantage out of Love to their Souls and in order unto their Eternal Blessedness all other Effects are but Secondary Ends of it But as unto these Spiritual Gifts it is quite otherwise They are not in the first place bestowed on any for their own sakes or their own Good but for the Good and Benefit of others So the Apostle expresly declares 1 Cor. 12. 7. The Manifestation of the Spirit is given to every Man to profit withall These Gifts whereby the Spirir evidenceth and manisesteth his Power are bestowed on Men for this very End that they may profit and benefit others in their Edification And yet also where they are duly improved they tend much to the Spiritual Advantage of them on whom they are bestowed as we shall see afterwards Wherefore as Grace is primarily given unto us for our selves and secondarily for the Good of others so Gifts are bestowed in the first place for the Edification of others and secondly for our own Spiritual Advantage also § 15. SEVENTHLY The principal difference between them is in their nature and Kind discovering it self in their different Subjects Operations and Effects For those already insisted on are principally