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
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
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
as he was thereby carried on through great Bodily Weakness Languishing and Pains besides manifold other Tryals and Discouragements to bring forth out of his Treasury like a Scribe well instructed unto the Kingdom of Heaven many useful and excellent Fruits of his Studies much beyond the Expectation and Hopes of those who saw how often and how long he was near unto the Grave But while he was thus indefatigably and restlesly laying out for the Service of Christ in this and succeeding Generations those Rich Talents with which he was furnished his Lord said unto him Well done thou good and faithful Servant enter thou into the Joy of thy Lord. No Man ever yet but Jesus Christ was able to finish all that was in his Heart to do for God On the removal of such accomplished and useful Persons I have sometimes relieved my self with this Thought that Christ lives in Heaven still and the Blessed Spirit from whom the Head and Heart of this Chosen Vessel were so Richly Replemshed liveth still Nath. Mather October 27. 1692. ERRATA PAge 3. line 19. for concera read content p. 7. l. 23. dele comma after external and put it after subsistence p. 11. l. 7. f. above r. about l. 18. f. comprize r. confine p. 12. l. 19. r. this is his p. 14. l. 2. r. that he should p. 15. l. 11. r. acted them l. 3. a fine f. expect r. expects p. 23. l. ult f. and r. end p. 32. l. 19. f. Discovery r. Recovery p. 35. l. 13. f. wherein r. when p. 37. l. 21. f. Things r. Thoughts l. ult f. Being r. Living p. 38. l. 25. f. Direction r. directs us p. 39. l. 13. à fine f. declaring r. declares p. 40. l. 7 8 10 13. dele the Interragatory Points p. 42. l. 15. f. this r. his p. 43. l. 24. f. instances r. instaences p. 55. l. 4. à fine f. Heb. 11. 13. r. Luke 11. 13. p. 83. l. 14. f. he had r. they had p. 86. l. 7. f. in r. is p. 89. l. 6. dele comma after Spirit p. 90. l. 18. f. And there was r. and that there was l. ult f. this Holy Spirits r. his Holy Spirit p. 91. l. 17. r. Arrhabone r. posuit l. 18. r. Arrhabo l. 21. f. quam r. quum f. tuerit r. fuerit l. 22. f. redditur r. reddatur p. 92. l. 10. f. Arrabon r. Arrhabon l. 12. r. Obinius penult f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 98. l. 5. f. natures r. names l. 14. f. longer r. long p. 99. l. 15. after called dele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 105. l. 5. f. significations r. signification p. 120. l. 14. f. they r. there CHAP. I. The Holy Ghost the Comforter of the Church by way of Office How He is the Churches Advocate Joh. 14. 16. 1 Joh. 2. 1 2. Joh. 16. 8 9 10 11. opened THAT which remains to compleat our Discourses concerning the Dispensation of the Holy Spirit is the Office and Work that he hath undertaken for the Consolation of the Church And THREE things are to be considered with respect unto this Head of the Grace of the Gospel 1. That the Holy Spirit is the Comforter of the Church by way of Especial Office 2. What is in that Office or wherein the Discharge of it doth consist 3. What are the Effects of it towards Believers IT must be granted that there is some Impropriety in that Expression by the way of Office An Office is not simply nor it may be properly spoken of a Divine Person who is absolutely so and nothing else But the like Impropriety is to be found in most of the Expressions which we use concerning God for who can speak of him aright or as he ought Only we have a safe Rule whereby to express our Conceptions even what He speaks of Himself And he hath taught us to learn the Work of the Holy Ghost towards us in this Matter by ascribing unto Him those things which belong unto an Office among Men. FOUR things are required unto the Constitution of an Office 1 An especial Trust. 2 An especial Mission or Commission 3 An especial Name 4 An especial Work All these are required unto an Office properly so called and where they are complyed withall by a voluntary susception in the Person designed thereunto an Office is compleatly constituted And we must enquire how these things in a Divine Manner do concur in the Work of the Holy Spirit as he is the Comforter of the Church FIRST He is intrusted with this Work and of his own Will hath taken it on Himself For when our Saviour was leaving of the World and had a full Prospect of all the Evils Troubles Dejections and Disconsolations which would befall his Disciples and knew full well that if they were left unto themselves they would faint and perish under them He gives them Assurance that the Work of their Consolation and Supportment was left entrusted and committed unto the Holy Spirit and that He would both take Care about it and perfect it accordingly THE Lord Christ when he left this World was very far from laying aside his Love unto and Care of his Disciples He hath given us the highest Assurance that he continueth for ever the same Care the same Love and Grace towards us he had and exercised when he layd down his Life for us See Heb. 4. 14 15 16. Cap. 7. 27. But inas much as there was a double Work yet to be performed in our behalf one towards God and the other in our selves He hath taken a two-fold way for the Performance of it That towards God he was to discharge immediately Himself in his Humane Nature For other Mediator between God and Man there neither is nor can be any This He doth by his Intercession Hence there was a necessity that as to his Humane Nature the Heavens should receive him unto the Time of the Restitution of all things as Acts 3. 21. There was so both with respect unto Himself and us THREE things with respect unto Himself made the Exaltation of his Humane Nature in Heaven to be necessary For 1. IT was to be a Pledge and Token of God's Acceptation of him and Approbation of what he had done in the World Joh. 16. 7 8. For what could more declare or evidence the Concern and Delight of God in what he had done and suffered than after he had been so ignominiously treated in the World to receive him visibly gloriously and triumphantly into Heaven He was manifested in the Flesh justified in the Spirit seen of Angels and in the issue received up into Glory 1 Tim. 3. 16. Herein God set the great Seal of Heaven unto his Work of Mediation and the Preaching of the Gospel which ensued thereon And a Testimony hereunto was that which filled his Enemies with Rage and Madness Act. 7. 55 56 57. His Resurrection confirmed his Doctrine
with undeniable Efficacy but his Assumption into Heaven testified unto his Person with an astonishing Glory 2. IT was necessary with respect unto the Humane Nature it self that after all its Labours and Sufferings it might be crowned with Honour and Glory He was to suffer and enter into his Glory Luk. 24 26. Some dispute whether Christ in his Humane Nature merited any thing for himself or no but not to immix our selves in the Niceties of that Enquiry it is unquestionable that the highest Glory was due to him upon his accomplishment of the Work committed unto him in this World which he therefore lays claim to accordingly Joh. 17. 4 5. It was so 3. WITH respect unto the Glorious Administration of his Kingdom For as his Kingdom is not of this World so it is not only over this World or the whole Creation here below The Angels of Glory those Principalities and Powers above are subject unto him and belong unto his Dominion Eph. 1. 21. Phil. 2. 9 10. Among them attended with their ready Service and Obedience unto all his Commands doth he exercise the Powers of his glorious Kingdom And they would but degrade Him from his Glory without the least Advantage unto themselves who would have him forsake his high and glorious Throne in Heaven to come and reign among them on the Earth unless they suppose themselves more meet Attendants on his Regal Dignity than the Angels themselves who are mighty in Strength and Glory SECONDLY The Presence of the Humane Nature of Christ in Heaven was necessary with respect unto Us. The Remainder of his Work with God on our behalf was to be carried on by Intercession Heb. 7. 26 27. And whereas this Intercession consisteth in the Vertual Representation of his Oblation or of himself as a Lamb slain in Sacrifice it could not be done without his continual Appearing in the Presence of God Heb. 9. 24. The other Part of the Work of Christ respects the Church or Believers as its immediate Object So in particular doth his comforting and supporting of them This is that Work which in a peculiar manner is committed and entrusted unto the Holy Spirit after the Departure of the Humane Nature of Christ into Heaven But two things are to be observed concerning it 1. That whereas this whole Work consisteth in the Communication of Spiritual Light Grace and Joy to the Souls of Believers it was no less the immediate Work of the Holy Ghost whilst the Lord Christ was upon the Earth than it is now he is absent in Heaven Only during the time of his Conversation here below in the days of his Flesh his holy Disciples looked on him as the only Spring and Foundation of all their Consolation their only Support Guide and Protector as they had just Cause to do They had yet no insight into the Mystery of the Dispensation of the Spirit nor was he yet so given or poured out as to evidence himself and his Operation unto their Souls Wherefore they looked on themselves as utterly undone when their Lord and Master began to acquaint them with his leaving of them No sooner did he tell them of it but Sorrow filled their Hearts Joh. 16. 6. Wherefore he immediately lets them know that this great Work of relieving them from all their Sorrows and Fears of dispelling their Disconsolations and supporting them under their Trouble was committed to the Holy Ghost and would by him be performed in so eminent a manner as that his Departure from them would be unto their Advantage Ver. 7. Wherefore the Holy Spirit did not then first begin really and effectually to be the Comforter of Believers upon the Departure of Christ from his Disciples but he is then first promised so to be upon a double Account 1. Of the Fall Declaration and Manifestation of it So things are often said in the Scripture then to be when they do appear and are made manifest An eminent lustance hereof we have in this Case John 7. 38 39. The Disciples had hitherto looked for all immediately from Christ in the Flesh the Dispensation of the Spirit being hid from them But now this also was to be manifested unto them Hence the Apostle affirms that though we have known Christ after the flesh yet henceforth we know him no more 2 Cor. 1. 16. That is so as to look for Grace and Consolation immediately from him in the Flesh as it is evident the Apostles did before they were instructed in this unknown Office of the Holy Ghost 2. Of the full Exhibition and eminent Communication of Him unto this End This in every kind was reserved for the Exaltation of Christ when he received the Promise of the Spirit from the Father and poured it out upon his Disciples 2. THE Lord Christ doth not hereby cease to be the Comforter of his Church For what he doth by his Spirit he doth by himself He is with us unto the end of the World by his Spirit being with us and he dwelleth in us by the Spirit dwelling in us and whatever else is done by the Spirit is done by him And it is so upon a Three-fold Account For 1 The Lord Christ as Mediator is God and Man in One Person and the Divine Nature is to be consider'd in all his Mediatory Operations For he who worketh them is God and he worketh them all as God-Man whence they are Theandrical And this is proposed unto us in the greatest Acts of his Humiliation which the Divine Nature in it self is not formally capable of So God redeemed his Church with his own Blood Acts 20. 28. Inasmuch as he who was in the form of God and thought it no Robbery to be equal with God humbled himself and became obedient unto Death the Death of the Cross Phil. 2. 6 7 8. Now in this respect the Lord Christ and the Holy Spirit are one in Nature Essence Will and Power As he said of the Father I and my Father are one John 10. 30. So it is with the Spirit he and the Spirit are One. Hence all the Works of the Holy Spirit are his also as his Works were the Works of the Father and the Works of the Father were his All the Operations of the Holy Trinity as to things external unto their Divine Subsistence being individed So is the Work of the Holy Spirit in the Consolation of the Church his Work also 2 BECAUSE the Holy Spirit in this Condescention unto Office acts for Christ and in his Name So the Son acted for and in the Name of the Father where he every where ascribed what he did unto the Father in a peculiar manner The Word saith he which you hear is not mine but the Fathers which sent me John 14. 24. It is his originally and eminently because as spoken by the Lord Christ he was said by him to speak it So are those Acts of the Spirit whereby he comforteth Believers the Acts of Christ because the Spirit speaketh and acteth for
him and in his Name 3 ALL those things those Acts of Light Grace and Mercy whereby the Souls of the Disciples of Christ are comforted by the Holy Ghost are the things of Christ that is especial Fruits of his Mediation So speaketh our Saviour himself of Him and his Work He shall glorifie me for he shall receive of mine and shew it unto you John 16. 14. All that Consolation Peace and Joy which he communicates unto Believers yea all that he doth in his whole Work towards the Elect is but the effectual Communication of the Fruits of the Mediation of Christ unto them And this is the first thing that constitutes the Office of the Comforter this Work is committed and entrusted unto him in an especial manner which in the infinite Condescention of his own Will he takes upon him SECONDLY It farther evinceth the Nature of an Office in that he is said to be sent unto the Work And Mission always includeth Commission He who is sent is entrusted and empowred as unto what he is sent about See Psal. 104. 30. John 14. 26. Chap. 15. 26. Chap. 16. 7. The Nature of this sending of the Spirit and how it is spoken of him in general hath been consider'd before in our Declaration of his general Adjuncts or what is affirmed of him in the Scripture and may not here again be insisted on It is now mentioned only as an Evidence to prove that in this Work of his towards us he hath taken that on him which hath the Nature of an Office For that is his Office to perform which he is sent unto and he will not fail in the Discharge of it And it is in it self a great Principle of Consolation unto all true Believers an effectual Means of their Supportment and Refreshment to consider that not only is the Holy Ghost their Comforter but also that he is sent of the Father and the Son so to be Nor can there be a more uncontroulable Evidence of the Care of Jesus Christ over his Church and towards his Disciples in all their Sorrows and Sufferings than this is that he sends the Holy Ghost to be their Comforter THIRDLY He hath an especial Name given him expressing and declaring his Office When the Son of God was to be incarnate and born in the World he had an especial Name given unto him He was called Jesus Now although there was a signification in this Name of the Work he was to do for he was called Jesus because he was to save his People from their Sins Matth. 1. 21. yet was it also that proper Name whereby he was to be distinguished from other Persons So the Holy Spirit hath no other Name but that of the Holy Spirit which how it is characteristical of the Third Person in the Holy Trinity hath been before declared But as both the Names of Jesus and of Christ though neither of them is the Name of an Office as one hath dreamed of late yet have respect unto the Work which he had to do and the Office which he was to undergo without which he could not have rightly been so called So hath the Holy Ghost a Name given unto him which is not distinctive with respect unto his Personality but denominative with respect unto his Work And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Name is used only by the Apostle John and that in his Gospel only from the mouth of Christ Chap. 14. Ver. 16 26. Chap. 15. Ver. 26. Chap. 16. Ver. 7. And once he useth it himself applying it unto Christ 1 John 2. 1. where we render it an Advocate The Syriack Interpreter retains the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paraclita not as some imagine from the use of that Word before among the Jews which cannot be proved Nor is it likely that our Saviour made use of a Greek Word barbarously corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Word he employed to this purpose But looking on it a proper Name of the Spirit with respect unto his Office he would not translate it As this Word is applyed unto Christ which it is in that One Place of 1 John 2. 1. It respects his Intercession and gives us Light into the Nature of it That it is his Intercession which the Apostle intends is evident from its Relation unto his being our Propitiation For the Oblation of Christ on the Earth is the Foundation of his Intercession in Heaven And he doth therein undertake our Patronage as our Advocate to plead our Cause and in an especial manner to keep off Evil from us For although the Intercession of Christ in general respects the procurement of all Grace and Mercy for us every thing whereby we may be saved unto the utmost Heb. 7. 25 26. yet his Intercession for us as an Advoeate respects Sin only and the evil Consequents of it For so is he in this place said to be our Advocate and in this place alone is he said to be only with respect unto Sin If any Man sin we have an Advocate Wherefore his being so doth in particular respect that part of his Intercession wherein he undertakes our Defence and Protection when accused of Sin For Sathan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Accuser Rev. 12. 10. And when he accuseth Believers for sin Christ is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Patron and Advocate For according unto the Duty of a Patron or Advocate in Criminal Causes partly he sheweth wherein the Accusation is false and aggravated about the Truth or proceeds upon Mistakes partly that the Crimes charged have not that Malice in them as is pretended and principally in pleading his Propitiation for them that so far as they are really guilty they may be graciously discharged FOR this Name is applied unto the Holy Spirit Some translate it a Comforter some an Advocate ond some retain the Greek Word Paraclete It may be best interpreted from the Nature of the Work assigned unto Him under that Name Some would comprize the whole Work intended under this Name unto his Teaching which he is principally promised for For the Matter and Manner of his Teaching what he teacheth and the way how he doth it is they say the Ground of all Consolation unto the Church And there may be something in this Interpretation of the Word taking Teaching in a large Sence for all Internal Divine Spiritual Operations So are we said to be taught of God when Faith is wrought in us and we are enabled to come unto Christ thereby And all our Consolations are from such Internal Divine Operations But take Teaching properly and we shall see that it is but one distinct Act of the Work of the Holy Ghost as here promised among many BUT 2dly The Work of a Comforter is principally ascribed unto him For 1 That he is principally under this Name intended as a Comforter is evident from the whole Context and the occasion of the Promise It was with respect unto the Troubles and Sorrows
unto Trial for their Testimony unto the Gospel We are in such cases to make use of any Reason Skill Wisdom or Ability of Speech which we have or other honest and advantageous Circumstances which present themselves unto us as the Apostle Paul did on all occasions But our dependance is to be solely on the Presence and Supplies of our blessed Advocate who will not suffer us to be utterly defective in what is necessary unto the Defence and Justification of our Cause 2 HE is the Advocate for Christ the Church and the Gospel in and by his Communication of Spiritual Gifts both extraordinary and ordinary unto them that do believe For these are things at least in their Effects visible unto the World Where Men are not utterly blinded by Prejudice Love of Sin and of the World they cannot but discern somewhat of a Divine Power in these Supernatural Gifts Wherefore they openly testifie unto the Divine Approbation of the Gospel and the Faith that is in Christ Jesus So the Apostle confirms the Truths that he had preached by this Argument that therewith and thereby or in the confirmation of it the Spirit as unto the Communication of Gifts was received Gal. 3. 2. And herein is he the Churches Advocate justifying their Cause openly and visibly by this Dispensation of his Power towards them and in their behalf But because we have treated separately and at large of the Nature and Use of these Spiritual Gifts I shall not here farther insist on the Consideration of them 3 BY Internal Efficacy in the Dispensation of the Word Herein also is he the Advocate of the Church against the World as is declared John 16. 8 9 10 11. For when he is come he will reprove the World of Sin and of Righteousness and of Judgment Of Sin because they believe not on me Of Righteousness because I go to my Father and ye see me no more Of Judgment because the Prince of this World is judged That which is ascribed unto him with respect unto the World is expressed by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall reprove or convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture is used variously Sometimes it is to manifest or bring forth unto Light Eph. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all things that are reproved or discovered are made manifest by the Light And it hath the same Sence John 3. 20. Sometimes it is to rebuke and reprove 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that sin rebuke before all So also Rev. 3. 19. Tit. 1. 13. Sometimes it is so to convince as in that to stop the Mouth of an Adversary that he shall have nothing to answer or reply John 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being convicted by their own Consciences so as not having a Word to reply they deserted their Cause So Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To convince Gainsayers is explained Ver. 11. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To stop their Mouth namely by the convincing Evidence of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an uncontroulable Evidence or an evident Argument Heb. 11. 1. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is by undeniable Argument and Evidence so to convince the World or the Adversaries of Christ and the Gospel as that they shall have nothing to reply This is the Work and Duty of an Advocate who will absolutely vindicate his Client when his Cause will bear it AND the Effect hereof is Two-fold For all Persons upon such an over-powring Conviction take one of these two ways 1 They yield unto the Truth and embrace it as finding no Ground to stand upon in its refusal Or 2 They fly out into desperate Rage and Madness as being obstinate in their Hatred against the Truth and destitute of all Reason to oppose it An Instance of the former way we have in those Jews unto whom Peter preached on the Day of Pentecost Reproving and convincing of them beyond all Contradiction they were pricked in their Hearts and cried out Men and Brethren what shall we do And therewithall came over unto the Faith Acts 2. 37 41. Of the latter we have many Instances in the Dealings of our Saviour with that People For when he had at any time convinced them and stopped their Mouths as to the Cause in hand they called him Beelzebub cried out that he had a Devil took up Stones to throw at him and conspired his Death with all Demonstration of desperate Rage and Madness John 8. 48 58. Chap. 10. 30 31 39. So it was in the case of Stephen and the Testimony he gave unto Christ Acts 7. 56 57 58. And with Paul Acts 22. 22 23. An Instance of Bestial Rage not to be parallel'd in any other Case but in this it hath often fallen out in the World And the same Effects this Work of the Holy Ghost as the Advocate of the Church ever had and still hath upon the World Many being convinced by Him in the Dispensation of the Word are really humbled and converted unto the Faith So God adds daily to the Church such as shall be saved But the generality of the World are enraged by the same Work against Christ the Gospel and those by whom it is dispensed Whilst the Word is preached in a formal manner the World is well enough contented that it should have a quiet Passage among them But where ever the Holy Ghost puts forth a convincing Efficacy in the Dispensation of it the World is enraged by it which is no less an Evidence of the Power of their Conviction than the other is of a better Success THE Subject-matter concerning which the Holy Ghost manageth his Plea by the Word against the World as the Advocate of the Church is referred unto the Three Heads of Sin Righteousness and Judgment Ver. 8. the especial Nature of them being declared Ver. 9 10 11. 1. WHAT Sin it is in particular that the Holy Spirit shall so plead with the World about and convince them of is declared Ver. 9. Of Sin because they believe not in me There are many Sins whereof Men may be convinced by the Light of Nature Rom. 2. 14 15. More that they are reproved for by the Letter of the Law And it is the Work of the Spirit also in general to make these Convictions effectual But these belong not unto the Cause which he hath to plead for the Church against the World nor is that such as any can be brought unto Conviction about by the Light of Nature or Sentence of the Law but it is the Work of the Spirit alone by the Gospel And this in the first place is Unbelief particularly not believing in Jesus Christ as the Son of God the promised Messiah and Saviour of the World This he testified concerning himself this his Works evinced him to be and this both Moses and the Prophets bare witness unto Hereon he tells the Jews that if they believed not that he was He that is the
his Office so to do CHAP. II. General Adjuncts or Properties of the Office of a Comforter as exercised by the Holy Spirit TO evidence yet further the Nature of this Office and Work we may consider and enquire into the general Adjuncts of it as exercised by the Holy Spirit And they are Four FIRST Infinite Condescention This is among those Mysteries of the Divine Dispensation which we may admire but cannot comprehend And it is the Property of Faith alone to act and live upon incomprehensible Objects What Reason cannot comprehend it will neglect as that which it hath no concernment in nor can have Benefit by Faith is most satisfied and cherished with what is infinite and inconceivable as resting absolutely in Divine Revelation Such is this Condescention of the Holy Ghost He is by Nature over all God blessed for ever And it is a Condescention in the Divine Excellency to concern it self in a particular manner in any Creature whatever God humbleth himself to behold the things that are done in Heaven and in Earth Psal. 113. 5 6. How much more doth he do so in submitting himself unto the Discharge of an Office in the behalf of poor Worms here below THIS I confess is most astonishing and attended with the most incomprehensible Rays of Divine Wisdom and Goodness in the Condescention of the Son For he carried the Term of it unto the lowest and most abject Condition that a rational intelligent Nature is capable of So is it represented by the Apostle Phil. 2. 6 7 8. For he not only took our Nature into Personal Union with himself but became in it in his outward Condition as a Servant yea as a Worm and no Man a Reproach of Men and despised of the People and became subject to Death the Ignominious shameful Death of the Cross. Hence this Dispensation of God was filled up with Infinite Wisdom Goodness and Grace How this Exinanition of the Son of God was compensated with the Glory that did ensue we shall rejoyce in the Contemplation of unto all Eternity And then shall the Character of all Divine Excellencies be more gloriously conspicuous on this Condescention of the Son of God than ever they were on the Works of the whole Creation when this Goodly Fabrick of Heaven and Earth was brought by Divine Power and Wisdom through Darkness and Confusion out of nothing THE Condescention of the Holy Spirit unto his Work and Office is not indeed of the same kind as to the Terminus ad quem or the Object of it He assumes not our Nature he exposeth not himself unto the Injuries of an outward State and Condition But yet it is such as is more to be the Object of our Faith in Adoration than of our Reason in Disquisition Consider the thing in it self how one Person in the Holy Trinity subsisting in the Unity of the same Divine Nature should undertake to execute the Love and Grace of the other Persons and in their Names What do we understand of it This Holy Oeconomy in the distinct and subordinate Actings of the Divine Persons in these external Works is known only unto is understood only by themselves Our Wisdom it is to acquiesce in express Divine Revelation Nor have they scarcely more dangerously erred by whom these things are denyed than those have done who by a proud and conceited Subtilty of Mind pretend unto a Conception of them which they express in Words and Terms as they say precise and accurate indeed foolish and curious whether of other Men's coyning or their own finding out Faith keeps the Soul at an Holy Distance from these infinite Depths of the Divine Wisdom where it profits more by Reverence and Holy Fear than any can do by their utmost Attempt to draw nigh unto that inaccessable Light wherein these Glories of the Divine Nature do dwell BUT we may more steddily consider this Condescention with respect unto its Object the Holy Spirit thereby becomes a Comforter unto us poor miserable Worms of the Earth And what Heart can conceive the Glory of this Grace What Tongue can express it Especially will its Eminency appear if we consider the Ways and Means whereby he doth so comfort us and the Opposition from us which he meets withal therein whereof we must treat afterwards SECONDLY Unspeakable Love accompanieth the Susception and Discharge of this Office and that working by Tenderness and Compassion The Holy Spirit is said to be the Divine Eternal mutual Love of the Father and the Son And although I know that much Wariness is to be used in the Declaration of those Mysteries nor are Expressions concerning them to be ventured on not warranted by the Letter of the Scripture yet I judge that this Notion doth excellently express if not the distinct manner of Subsistence yet the mutual internal Operation of the Persons of the Blessed Trinity For we have no Term for nor Notion of that inessable Complacence and eternal Rest which is therein beyond this of Love Hence it is said that God is Love 1 John 4. 8 16. It doth not seem to be an essential Property of the Nature of God only that the Apostle doth intend For it is proposed unto us as a Motive unto mutual Love among our selves And this consists not simply in the Habit or Affection of Love but in the Actings of it in all its Fruits and Duties For so is God Love as that the Internal Actings of the Holy Persons which are in and by the Spirit are all the ineffable Actings of Love wherein the Nature of the Holy Spirit is expressed unto us The Apostle prays for the Presence of the Spirit with the Corinthians under the Name of the God of Love and Peace 2 Epist. 13. 11. And the Communication of the whole Love of God unto us is committed unto the Spirit for the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us Rom. 5. And hence the same Apostle distinctly mentioneth the Love of the Spirit conjoyning it with all the Effects of the Mediation of Christ Rom. 15. 30. I beseech you Brethren for the Lord Jesus Christ his sake and for the Love of the Spirit I do so on the Account of the respect you have unto Christ and all that he hath done for you which is a Motive irresistible unto Believers I do it also for the Love of the Spirit all that Love which he acts and communicates unto you Wherefore in all the Actings of the Holy Ghost towards us and especially in this of his Susception of an Office in the behalf of the Church which is the Foundation of them all his Love is principally to be considered and that he chuseth this way of acting and working towards us to express his peculiar personal Character as he is the Eternal Love of the Father and the Son And among all his Actings towards us which are all Acts of Love this is most conspicuous in those wherein he is a
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
in the way of their Hearts Ver. 17. How therefore doth this Holy Comforter now deal with them Doth he give them up unto their Frowardness Doth he leave and forsake them under their Distemper No a tender Mother will not so deal with her Children He manageth his Work with that infinite Love Tenderness and Compassion as that he will overcome all their frowardness and cease not untill he hath effectually administred Consolation unto them Ver. 18. I have seen saith he all these his ways all his frowardness and miscarriages and yet saith he I will heal him I will not for all this be diverted from my Work and the pursuit of my design before I have done I will lead him into a right frame and restore Comforts unto him And that there may be no failure herein I will do it by a creating act of Power Ver. 19. I create the fruit of the lips Peace Peace This is the Method of the Holy Ghost in administring Consolation unto the Church openly evidencing that Love and Compassion from whence it doth proceed And without this Method should no One Soul be ever spiritually refreshed under its Dejections For we are apt to behave our selves frowardly more or less under the Work of the Holy Ghost towards us Infinite Love and Compassion alone working by Patience and Long-suffering can carry it on unto Perfection But if we are not only froward under particular Occasions Temptations and Surprizals clouding our present View of the Holy Spirit in his Work but are also habitually careless and negligent about it and do never labour to come unto satisfaction in it but always indulge unto the peevishness and frowardness of Unbelief it argues a most depraved unthankful frame of Heart wherein the Soul of God cannot be well pleased 3. It is an Evidence that his Work proceedeth from and is wholly managed in Love in that we are cautioned not to grieve him Eph. 4. 30. And a double Evidence of the Greatness of his Love herein is tendred unto us in that Caution 1. In that those alone are subject to be grieved by us who act in Love towards us If we comply not with the Will and Rule of others they may be provoked vexed instigated unto Wrath against us But those alone who love us are grieved at our miscarriages A severe Schoolmaster may be more provoked with the fault of his Scholar than the Father is but the Father is grieved with it when the other is not Whereas therefore the Holy Spirit is not subject or liable unto the Affection of Grief as it is a Passion in us we are cautioned not to grieve him namely to teach us with what Love and Compassion with what tenderness and holy Delight he performs his Work in us and towards us 2. It is so in that he hath undertaken the Work of Comforting them who are so apt and prone to grieve him as for the most part we are The great Work of the Lord Christ was to dye for us But that which puts an Eminence on his Love is that he dyed for us whilest we were yet his Enemies Sinners and Ungodly Rom. 5. 6 7 8. And as the Work of the Holy Ghost is to comfort us so a Lustre is put upon it by this that he comforts those who are very prone to grieve himself For although it may be we will not through a peculiar Affection hurt molest or grieve them again by whom we are grieved yet who is it that will set himself to comfort those that grieve him and that when so they do But even herein the Holy Ghost commendeth his Love unto us that even whilest we grieve him by his Consolations he recovers us from those ways wherewith he is grieved This therefore is to be fixed as an important Principle in this part of the Mystery of God That the principal Foundation of the Susception of this Office of a Comforter by the Holy Spirit is his own peculiar and ineffable Love For both the Efficacy of our Consolation and the Life of our Obedience do depend hereon For when we know that every acting of the Spirit of God towards us every gracious Impression from him on our Understandings Wills or Affections are all of them in pursuit of that infinite peculiar Love whence it was that he took upon him the Office of a Comforter they cannot but all of them influence our Hearts with spiritual Refreshments And wherein Faith is defective in this matter that it doth not exercise it self in the Consideration of this Love of the Holy Ghost we shall never arrive unto solid abiding strong Consolation And as for those by whom all these things are despised and derided it is no straight unto me whether I should renounce the Gospel or reject them from an Interest in Christianity for the Approbation of both is inconsistent Moreover it is evident how great a Motive hence ariseth unto cheerfull watchfull universal Obedience For all the Actings of Sin or Unbelief in us are in the first Place Re-actions unto those of the Holy Ghost in us and upon us By them is he resisted in his Perswasions quenched in his Motions and himself grieved If there be any holy Ingenuity in us it will excite a vigilant Diligence not to be overtaken with such wickednesses against unspeakable Love He will walk both safely and fruitfully whose Soul is kept under a Sense of the Love of the Holy Spirit herein Thirdly Infinite Power is also needfull unto and accordingly evident in the Discharge of this Office This we have fixed that the Holy Ghost is and ever was the Comforter of the Church Whatever therefore is spoken thereof belongs peculiarly unto him And it is expressed as proceeding from and accompanyed with Infinite Power as also the Consideration of Persons and Things declare it necessary that so it should be Thus we have the Churches Complaint in a deep Disconsolation My way is hid from the Lord and my Judgment is passed over from my God Isa. 48. 27. It is not so much her Affliction and Miseries as an Apprehension that God regarded her not therein which causeth her Dejection And when this is added unto any pressing Trouble whether Internal or External it doth fully constitute a State of spiritual Disconsolation For when Faith can take a Prospect of the Love Care and concernment of God in us and our Condition however grievous things may be at present unto us yet can we not be comfortless And what is it that in the Consolation which God intendeth his Church he would have them to consider in himself as an assured Ground of Relief and Refreshment This he declares himself in the following Verses Ver. 28 29 30 31. Hast thou not known hast thou not heard that the Everlasting God the Creator of the Ends of the Earth fainteth not nor is weary c. The Church seemeth not at all to doubt of his Power but of his Love Care and Faithfulness towards her But it is
ever The Moment of this Promise lyeth in his unchangeable Continuance with the Church There was indeed a present occasion rendring necessary this Declaration of the unchangeableness of his Abode For in all this Discourse our Saviour was preparing the Hearts of his Disciples for his Departure from them which was now at hand And whereas he lays the whole of the Relief which in that Case He would afford unto them upon his sending of the Holy Ghost he takes care not only to prevent an Objection which might arise in their Minds about this Dispensation of the Spirit but also in so doing to secure the Faith and Consolation of the Church in all Ages For as he himself who had been their immediate visible Comforter during the whole Time of his Ministry among them was now departing from them and that so as that the Heavens were to receive him until the time of the Restitution of all things they might be apt to fear that this Comforter who was now promised unto them might continue also only for a Season whereby they should be reduced unto a new Loss and Sorrow To assure their Minds herein our Lord Jesus Christ lets them know that this other Comforter should not only always continue with them unto the ends of their Lives Work and Ministry but abide with the Church absolutely unto the Consummation of all things He is now given in an Eternal and Unchangeable Covenant Isa. 59. 21. and he can no more depart from the Church than the everlasting sure Covenant of God can be abolished BUT it may be objected by such as really enquire into the Promises of Christ and after their Accomplishment for the Establishment of their Faith whence it is that if the Comforter abide always with the Church that so great a number of Believers do in all Ages spend it may be the greatest part of their Lives in Troubles and Disconsolation having no experience of the Presence of the Holy Ghost with them as a Comforter But this Objection is not of Force to weaken our Faith as unto the Accomplishment of this Promise For 1. There is in the Promise it self a Supposition of Troubles and Disconsolations thereon to befall the Church in all Ages For with respect unto them it is that the Comforter is promised to be sent And they do but dream who fancy such a State of the Church in this World as wherein it should be accompanied with such an Assurance of all inward and outward Satisfaction as scarce to stand in need of this Office or Work of the Holy Ghost Yea the Promise of this abiding with us for ever as a Comforter is an infallible Prediction that Believers in all Ages shall meet with Troubles Sorrows and Disconsolation 2. THE Accomplishment of Christ's Promises doth not depend as to its Truth upon our Experience at least not on what Men sensibly feel in themselves under their Distresses much less on what they express with some mixture of Unbelief So we observed before from that place of the Prophet concerning the Church Isa. 41. 27. that her way was hidden from the Lord and her Judgment passed over from her God As she complained also The Lord hath forsaken me and my Lord hath forgotten me Chap. 49. 14. But yet in both places God convinceth her of her Mistake and that indeed her Complaint was but a Fruit of Unbelief And so it is usual in great Distresses when Persons are so swallowed up with Sorrow or overwhelmed with Anguish that they are not sensible of the Work of the Holy Ghost in their Consolation 3. HE is a Comforter unto all Believers at all Times and on all Occasions wherein they really stand in need of Spiritual Consolation But yet if we intend to have Experience of his Work herein to have the Advantage of it or Benefit by it there are sundry things required of our selves in a way of Duty If we are negligent herein it is no wonder if we are at a loss for those Comforts which he is willing to administer Unless we understand aright the Nature of Spiritual Consolations and value them both as sufficient and satisfactory we are not like to enjoy them at least not to be made sensible of them Many under their Troubles suppose there is no Comfort but in their removal and know not of any Relief in their Sorrow but in the taking away of their Cause At best they value any outward Relief before Internal Supports and Refreshments Such Persons can never receive the Consolation of the Holy Spirit unto any refreshing Experience To look for all our Comforts from him to value those things wherein his Consolations do consist above all earthly Enjoyments to wait upon him in the use of all Means for the receiving of his Instances of Love and Grace to be fervent in Prayer for his Presence with us and the manifestation of his Grace are required in all those towards whom he dischargeth this Office And whilst we are found in these ways of Holy Obedience and Dependence we shall find him a Comforter and that for ever THESE things are observable in the Office of the Holy Ghost in general as he is the Comforter of the Church and the manner of his Discharge thereof What is further considerable unto the Guidance of our Faith and the Participation of Consolation with respect hereunto will be evident in the Declaration of the Particulars that belong thereunto CHAP. III. Unto whom the Holy Spirit is promised and given as a Comforter or the Object of his Acting in this Office WE have considered the Promise of Christ to send the Holy Spirit to be the Comforter of the Church and unto that end to abide with them for ever The Nature also of that Office and Work in general which hereon he undertakes and dischargeth with the Properties of them have been declared Our next Enquiry is unto whom this Promise is made and towards whom it is infallibly fulfilled How and unto what Ends in what Order as unto his Effects and Operations the Holy Spirit is promised unto any Persons and received by them hath been already declared in our former Discourses Lib. 4. Chap. 3. We shall therefore here only declare in particular who he is promised unto and received by as a Comforter And this is to all and only unto Believers those who are actually so All his Operations required unto the making of them so to be are antecedent hereunto For the Promise of him unto this End where-ever it is recorded is made directly unto them and unto them it is confined Immediately it was given unto the Apostles but it was not given unto them as Apostles but as Believers and Disciples of Christ with a particular respect unto the Difficulties and Causes of Disconsolation which they were under or should meet withall upon the Account of their being so See the Promises unto this purpose expresly John 14. 16 17 26. Chap. 15. 26. Chap. 16. 7 8. And it is declared
withal that the World which in that Place is opposed unto them that do believe cannot receive him Chap. 14. 17. Other effectual Operations he hath upon the World for their Conviction and the Conversion of many of them But as a Spirit of Consolation He is neither promised unto them nor can they receive him until other gracious Acts of his have passed on their Souls Besides we shall see that all his Actings and Effects as a Comforter are confined unto them that believe and do all suppose Saving Faith as antecedent unto them And this is the great Fundamental Priviledge of true Believers whereby through the Grace of our Lord Jesus Christ they are exalted above all other Persons in this World And this will the more evidently appear when we shall consider those especial Operations Acts and Effects whereby Consolation is administred unto them That the Life of Man is the subject of innumerable Troubles is made evident and uncontroulable by Catholick Experience That Man is born to Trouble as the Sparks fly upward has been the constant Acknowledgment of all that have been wise in all Ages And those who have designed to drown the Sense of them in Security and Sensuality of Life have been ever looked on as greatly exorbitant from the Principles of Nature and Dictates of Reason voluntarily degenerating into the Condition of Creatures bruitish and irrational Others who will not forego the Priviledge of their Being have alwayes made it a principal Enquiry How or whence they might take and receive Relief and Comfort for their Supportment against their unavoidable Troubles Sorrows and Disconsolation Yea it is natural and necessary unto all men so to doe All men cannot but seek after Rest and Peace not only out of Choice but instinct of Nature Trouble and Sorrow being diametrically contrary unto it in its Being and tending unto its Dissolution Wherefore they all naturally seek for Consolation Hence the best and most usefull Part of the Old Philosophy consisted in the Prescription of the Wayes and Means of comforting and supporting the Minds of Men against things noxious and grievous to Nature with the Sorrowes which ensue thereon And the Topicks they had found out unto this Purpose were not to be despised where men are destitute of spiritual Light and supernatural Revelation Neither did the Wisdom or Reason of Man ever arise unto any thing more usefull in this World than to discover any rational Considerations that might allay the Sorrowes or relieve the minds of them that are disconsolate For things that are really grievous unto the Generality of Mankind do outweigh all the real Satisfaction which this Life and World can afford And to place either Satisfaction or Relief in the pursuit of sensual Lusts is bruitish But yet what did all the Spring and Well-Heads of Rational and Philosophical Consolation rise unto what Refreshment did their Streams afford The utmost they attained unto was but to confirm and make obstinate the Minds of men in a Fancy an Opinion or Perswasion contrary unto what they felt and had Experience of For what they contended for was but this that the Consideration of the common Lot of Mankind the unavoidableness of grieving accidents the shortness of humane Life the true Exercise of Reason upon more noble Objects with others of the like nature should satisfie men that the things which they endured were not evil or grievous But what doth all this amount unto in comparison of this Priviledge of Believers of this Provision made for them in all their Disconsolations by him in whom they do believe This is a Relief that never entred into the Heart of man to think of or conceive Nor can it be understood by any but those by whom it is enjoyed For the World as our Saviour testifies neither knoweth this Spirit nor can receive him And therefore what is spoken of him and this Work of his is looked on as a Fancy or the Shadow of a Dream And although the Sun of Righteousness be risen in this matter and shine on all that dwell in the Land of Goshen yet those that abide still in Egypt make use only of their Lanthorns But those who are really Partakers of this Priviledge do know in some measure what they do enjoy although they are not able to comprehend it in its Excellency nor value it in a due manner For how can the Heart of Man or our poor weak Understandings fully conceive this glorious Mystery of sending the Holy Ghost to be our Comforter Only they receive it by Faith and have Experience of it in its Effects There is in my Judgment an unspeakable Priviledge of those who are Believers antecedent unto their believing as they are Elect namely that Christ dyed in their stead alone But this is like the Wells which Isaac's Servant digged that the Philistines strove about as those which belonged unto them which though fresh usefull Springs in themselves caused them to be called Esek and Sitna Mighty strivings there are to break down the Inclosure of this Priviledge and lay it common unto all the World that is indeed Waste and useless For it is contended that the Lord Christ dyed equally for all and every one of Mankind for Believers and Unbelievers for those that are saved and those that are damned And to this purpose many pretences are pleaded to shew how the most of them for whom Christ dyed have no real Benefit by his Death nor is any thing required in them to evidence that they have an Interest therein But this Priviledge we now treat of is like the Well Rehoboth Isaac kept it unto himself and the Philistines strove not about it None contend that the Spirit is a Comforter unto any but Believers Therefore is it by the World despised and reproached because they have no Interest in it nor have the least Pretence to strive about it Did Believers therefore duely consider how they are advanced hereby through the Love and Care of Jesus Christ into an inexpressible Dignity above the residue of Mankind they would more rejoyce in it than in all that this World can supply them withall But we must proceed It appears from what hath been discoursed that this is not the first saving Work of the Holy Spirit on the Souls of Men. Regeneration and habitual Sanctification do always precede it He comforteth none but those whom he hath before sanctified Nor are any other but such capable of his Consolations There is nothing in them that can discern his acting or value what he doth of this kind And this is the true Reason why the whole Work of the Holy Spirit as a Comforter wherein consists the Accomplishment of the most glorious Promise that ever Christ made to his Church and the greatest Evidence of his continued Care thereof is so neglected yea despised amongst the generality of professed Christians A great Evidence of the apostatized State of Christianity They can have no concern in any Work of his but
from all other Individuals by Vertue of it's Personality Wherefore upon this Inhabitation of the Spirit wherein soever it doth consist there is no Personal Union ensuing between him and Believers nor is it possible that any such thing should be For he and they are distinct Persons and must eternally abide so whilst their Natures are distinct It is only the Assumption of our Nature into Union with the Son of God antecedent unto any individual Personal Subsistence of it's own that can constitute such an Union FOURTHLY The Union and Relation that ensues on this Inhabitation of the Spirit is not immediate between him and Believers but between them and Jesus Christ. For he is sent to dwell in them by Christ in his Name as his Spirit to supply his Room in Love and Grace towards them making use of his things in all his Effects and Operations unto his Glory Hence I say is the Union of Believers with Christ by the Spirit and not with the Spirit himself For this Holy Spirit dwelling in the Humane Nature of Christ manifesting and acting himself in all Fulness therein as hath been declared being sent by him to dwell in like manner and act in a limited Measure in all Believers there is a mystical Union thence arising between them whereof the Spirit is the Bond and Vital Principle ON these Considerations I say it is the Person of the Holy Ghost that is promised unto Believers and not only the Effects of his Grace and Power and his Person it is that always dwelleth in them And as this on the one hand is an Argument of his Infinite Condescention in complying with this Part of his Office and Work to be sent by the Father and Son to dwell in Believers so it is an evident Demonstration of his Eternal Deity that the one and self-same Person should at the same time inhabit so many Thousands of distinct Persons as are or were at any time of Believers in the World which is Fondness to imagine concerning any one that is not absolutely infinite And therefore that which some oppose as unmeet for him and beneath his Glory namely this his Inhabitation in the Saints of God is a most illustrious and incontroulable Demonstration of his Eternal Glory For none but he who is absolutely immense in his Nature and Omnipresence can be so present with and indistant from all Believers in the World and none but he whose Person by Vertue of his Nature is infinite can personally equally inhabit in them all An Infinite Nature and Person is required hereunto And in the Consideration of the Incomprehensibility thereof are we to acquiesce as to the Manner of his Inhabitation which we cannot conceive 1. THERE are very many Promises in the Old Testament that God would thus give the Holy Spirit in and by Vertue of the New Covenant as Ezek. 36. 27. Isa. 59. 21. Prov. 1. 23. And in every place God calls this promised Spirit and as promised His Spirit my Spirit which precisely denotes the Person of the Spirit himself It is generally apprehended I confess that in these Promises the Holy Spirit is intended only as unto his gracious Effects and Operations but not as to any Personal Inhabitation And I should not much contend upon these Promises only although in some of them his Person as promised be expresly distinguished from all his gracious Effects But the Exposition which is given of them in their Accomplishment under the New Testament will not allow us so to judge of them For 2. WE are directed to pray for the Holy Spirit and assured that God will give him unto them that ask him of him in a due manner Heb. 11. 13. If these Words must be expounded metonymically and not properly it must be because either 1 They agree not in the Letter with other Testimonies of Scripture Or 2 Contain some Sence absurd and unreasonable Or 3 That which is contrary unto the Experience of them that believe The first cannot be said for other Testimonies innumerable concur with it Nor the Second as we shall shew And for the Third it is that whose contrary we prove What is it that Believers intend in that Request I suppose I may say that there is no one Petition wherein they are more intense and earnest nor which they more frequently insist upon As David prayed that God would not take his Holy Spirit from him Psal. 51. So do they that God would bestow him on them For this they do and ought to do even after they have received him His Continuance with them his evidencing and manifestation of himself in and to them are the design of their continued Supplications for him Is it meerly external Operations of the Spirit in Grace that they desire herein Do they not always pray for his ineffable Presence and Inhabitation Will any Thoughts of Grace or Mercy relieve or satisfie them if once they apprehend that the Holy Spirit is not in them or doth not dwell with them Although they are not able to form any Conceptions in their Minds of the manner of his Presence and Residence in them yet is it that which they pray for and without the Apprehension whereof by Faith they can have neither Peace nor Consolation The Promise hereof being confined unto Believers those that are truly and really so as we shewed before it is their Experience whereby its Accomplishment is to be judged and not the Presumption of such by whom both the Spirit himself and his whole Work is despised 3. AND this Inhabitation is that which principally our Lord Jesus Christ directeth his Disciples to expect in the Promise of him He dwelleth with you and shall be in you John 14. 17. He doth so who is the Comforter the Spirit of Truth Or as it is emphatically expressed Chap. 16. 13. He the Spirit of Truth He is promised unto and he inhabits them that do believe So it is expresly affirmed towards all that are Partakers of this Promise Rom. 8. 9. Ye are not in the Flesh but in the Spirit if so be the Spirit of God dwells in you Ver. 11. The Spirit of him that raised up Jesus from the Dead dwelleth in you The Holy Spirit dwelleth in us 1 Tim. 3. 14. He that is in us is greater than he that is in the World 1 John 4. 4. And many other express Testimonies there are unto the same purpose And whereas the Subject of these Promises and Propositions is the Holy Ghost himself the Person of the Holy Ghost and that so expressed as not to leave any Pretence for any thing else and not his Person to be intended And whereas nothing is ascribed unto him that is unreasonable inconvenient unto him in the Discharge of his Office or inconsistent with any of his Divine Perfections but rather what is every way suitable unto his Work and evidently demonstrative of his Divine Nature and Subsistence It is both irrational and unsuitable unto the Oeconomy of Divine
Grace to wrest these Expressions unto a lower meaner figurative Signification And I am perswaded that it is contrary to the Faith of the Catholick Church of True Believers so to do For however some of them may not have exercised their Minds about the manner of the Abode of the Holy Spirit with the Church and some of them when they hear of his Personal Indwelling wherein they have not been duly instructed do fear it may be that indeed that cannot be which they cannot comprehend and that some Evil Consequence may ensue upon the Admittance of it although they cannot say what they are Yet it is with them all even an Article of Faith that the Holy Ghost dwelleth in the Church that is them that truly believe and herein have they an Apprehension of such a Personal Presence of his as they cannot conceive This therefore being so expresly so frequently affirmed in the Scripture and the Comfort of the Church which depends thereon being singular and eminent it is unto me an important Article of Evangelical Truth 3. ALTHOUGH all the principal Actings of the Holy Spirit in us and towards us as a Comforter do depend on this Head or flow from this Spring of his Inhabitation yet in the Confirmation of it's Truth I shall here name one or two by which it self is evidenced and it's Benefits unto the Church declared 1 THIS is the Spring of his gracious Operations in us So our Saviour himself declares it The Water that I shall give unto him shall be in him a Well of Water springing up into everlasting Life John 4. 14. The Water here promised is the Holy Spirit called the Gift of God Ver. 10. This is evident from that parallel place John 7. 38 39. where this Living Water is plainly declared to be the Holy Ghost And this Water which is given unto any is to be in him and there to abide which is but a Metaphorical Expression of the Inhabitation of the Spirit For it is to be in him as a Well as a Living Fountain which cannot be spoke of any gracious Habit whatever No Quality in our Minds can be a Spring of Living Water Besides all gracious Habits are Effects of the Operation of the Holy Spirit and therefore they are not the Well it self but belong unto the springing of it up in Living Waters So is the Spirit in his Indwelling distinguished from all his Evangelical Operations of Grace as the Well is distinct from the Streams that flow from it And as it is natural and easie for a Spring of Living Waters to bubble up and put forth refreshing Streams so it belongs unto the Consolation of Believers to know how easie it is unto the Holy Spirit how ready he is on the account of his gracious Inhabitation to carry on and perfect the Work of Grace Holiness and Sanctification in them And what Instruction they may take for their own Deportment towards him may be afterwards spoken unto So in many other places is his Presence with us which we have proved to be by the way of gracious Inhabitation proposed as the Cause and Spring of all his gracious Operations and so distinct from them So the Holy Ghost that is given us Sheds abroad the Love of God in our Hearts Rom. 5. 5. The Spirit of God that dwelleth in us shall quicken our mortal Bodies Rom. 8. 12. He beareth Witness with our Spirits that we are the Sons of God Rom. 8. 16. Which places have been elsewhere explained and vindicated 2 THIS is the hidden Spring and Cause of that inexpressible Distance and Difference that is between Believers and the rest of the World Our Apostle tells us that the Life of Believers is hid with Christ in God Col. 3. 3. A blessed Life they have whilst they are here dead to the World and as dead in the World A Life that will issue in eternal Glory But no such thing appears no Lustre of it is cast abroad into the Eyes of Men True saith the Apostle for it is hid with Christ in God It is so both in its Causes Nature Operations and Means of Preservation But by this hidden Life it is that they are differenced from the perishing World And it will not be denyed as I suppose that this Difference is real and great For those who believe do enjoy the especial Love and Favour of God whereas those who do not are under the Curse and the Wrath of God abideth on them They are alive unto God but these are dead in Trespasses and Sins And if Men will not believe that there is so inexpressible a difference between them in this World they will be forced to confess it at the last Day when the Decretory Sentences of Come ye Blessed and Go ye Cursed shall be openly denounced But for the most part there is no Visible Cause in the Eyes of the World of this inexpressible and eternal Difference between these two sorts of Persons For besides that for the most part the World doth judge amiss of all that Believers are and do and do rather through an inbred Enmity working by wicked and foolish Surmizes suppose them to be the worst rather than absolutely the best of Men There is not for the most part such a visible manifest difference in outward Actions and Duties on which alone a Judgment may be passed in Man's Day as to be a just Foundation of believing so unspeakable Difference between their Persons as is spoken of There is a difference in their Works which indeed ought to be far greater than it is and so a greater Testimony given to the Righteousness of God 1 John 3. 12. There is yet a greater difference in internal habitual Grace whereby the Minds of Believers are transformed initially into the Image of God Tit. 1. 15. But these things will not bear the Weight of this inconceivable Distance Principally therefore it depends hereon namely the Inhabitation of the Spirit in them that believe The great difference between the two Houses that Solomon built was that God dwelt in the one and he himself in the other Though any two Houses as unto their outward Fabrick make the same Appearance yet if the King dwell in the one and a Robber in the other the one may be a Pallace and the other a Den. It is this Inhabitation of the Spirit whereon all the Priviledges of Believers do immediately depend and all the Advantages which they have above the Men of the World And the difference which is made hereby or ensueth hereon is so inconceivably great as a sufficient Reason may thence be given of all the excellent things which are spoken of them who are Partakers of it CHAP. V. Particular Actings of the Holy Spirit as a Comforter How he is an Unction THE especial Actings of the Holy Spirit towards Believers as their Comforter with the Priviledges and Advantages which by them they are made Partakers of have been severally spoken unto by many and I have also
But this Communication is by Eternal Generation and not by Sealing But it is an external transient Act of God the Father on the Humane Nature with respect unto the Discharge of his Office For it is given as the Reason why he should be complied withal and believed in in that Work Labour for that Bread which the Son of Man shall give unto you for him hath God the Father Sealed It is the Ground whereon he perswades them to Faith and Obedience unto himself SECONDLY It is not spoken of him with an especial respect unto his Kingly Office as some conceive For this Sealing of Christ they would have to be his Designation of God unto his Kingdom in opposition unto what is affirmed Ver. 15. That the People designed to come and make him a King by Force For that is only an occasional Expression of the Sence of the People the principal Subject treated on is of a Nobler Nature But whereas the People did flock after him on the account of a Temporal Benefit received by him in that they were fed filled and satisfied with the Loaves which he had miraculously encreased Ver. 26. He takes occasion from thence to propose unto them the Spiritual Mercies that he had to tender unto them And this he doth in answer unto the Bread that he had eat under the Name of Meat and Bread enduring to everlasting Life which he would give unto them Under this Name and Notion of Meat he did comprize all the Spiritual Nourishment in his Doctrine Person Mediation and Grace that he had prepared for them But on what Grounds should they look for these things from him how might it appear that he was Authorized and enabled thereunto In answer unto that Enquiry he gives this Account of himself For him hath God the Father Sealed namely unto this End THIRDLY Wherefore the Sealing of God unto this End and Purpose must have two Properties and two Ends also annexed unto it 1 There is in it a Communication of Authority and Ability For the Enquiry is how he could give them that Meat which endured unto everlasting Life As afterwards they ask expresly How can this Man give us his Flesh to eat Ver. 52. To this it is answered That God the Father had Sealed him that is He it was who was enabled of God the Father to give and dispense the Spiritual Food of the Souls of Men. This therefore is evidently included in this Sealing 2 It must have Evidence in it also that is somewhat whereby it may be evinced that he was thus authorized and enabled by God the Father For whatever Authority or Ability any one may have unto any End none is obliged to make Application unto him for it or depend upon him therein unless it be evidenced that he hath that Authority and Ability This the Jews immediately enquired after What Sign say they dost thou then that we may see and believe thee What dost thou work Ver. 30. How shall it be demonstrated unto us that thou art authorized and enabled to give us the Spiritual Food of our Souls This also belonged unto his Sealing for therein there was such an express Representation of Divine Power communicated unto him as evidently manifested that he was appointed of God unto this Work These two Properties therefore must be found in this Sealing of the Lord Christ with respect unto the End here mentioned namely that he might be the Promuscondus or principal Dispenser of the Spiritual Food of the Souls of Men. FOURTHLY It being God's Seal it must also have two Ends designed in it 1 God's owning of him to be his Him hath God the Father Sealed unto this End that all may know and take notice of his Owning and Approbation of him He would have him not looked on as one among the rest of them that dispensed Spiritual things but as him whom he had singled out and peculiarly marked for himself And therefore this he publickly and gloriously testified at the Entrance and again a little before the fininishing of his Ministry For upon his Baptism there came a Voice from Heaven saying This is my beloved Son in whom I am well pleased Matth. 3. 17. which was nothing but a publick Declaration that this was He whom God had Sealed and so owned in a peculiar manner And this Testimony was afterwards renewed again at his Transfiguration in the Mount Matth. 17. 5. Behold a Voice out of the Cloud which said This is my Beloved Son in whom I am well-pleased hear ye him This is he whom I have Sealed And this Testimony is pleaded by the Apostle Peter us that whereinto their Faith in him as the Sealed One of God was resolved 2 Pet. 1. 17 18. 2 To manifest that God would take Care of him and preserve him in his Work unto the End Isa. 42. FIFTHLY Wherefore this Sealing of the Son is the Communication of the Holy Spirit in all Fulness unto him authorizing him unto and acting his Divine Power in all the Acts and Duties of his Office so as to evidence the Presence of God with him and Approbation of him as the only Person that was to distribute the Spiritual Food of their Souls unto Men. For the Holy Spirit by his powerful Operations in him and by him did evince and manifest that he was called and appointed of God to this Work owned by him and accepted with him which was God's Sealing of him Hence the Sin of them who despised this Seal of God was unpardonable For God neither will nor can give greater Testimony unto his Approbation of any Person than by the Great Seal of his Spirit And this was given unto Christ in all the Fulness of it He was declared to be the Son of God according to the Spirit of Holiness Rom. 1. 4. and justified in the Spirit or by his Power evidencing that God was with him 1 Tim. 3. 16. Thus did God Seal the Head of the Church with the Holy Spirit and thence undoubtedly may we best learn how the Members are sealed with the same Spirit seeing we have all our Measures out of his Fulness and our Conformity unto him in the design of all gracious Communications unto us SIXTHLY Wherefore Gods Sealing of Believers with the Holy Spirit is his gracious Communication of the Holy Ghost unto them so to act his Divine Power in them as to enable them unto all the Duties of their Holy Calling evidencing them to be accepted with him both unto themselves and others and asserting their Preservation unto Eternal Salvation The Effects of this Sealing are gracious Operations of the Holy Spirit in and upon Believers but the Sealing it self is the Communication of the Spirit unto them They are Sealed with the Spirit And farther to evidence the Nature of it with the Truth of our Declaration of this Priviledge we may observe 1. THAT when any Persons are so effectually called as to become true Believers they are brought into many new Relations
as to God himself as his Children unto Jesus Christ as his Members unto all Saints and Angels in the Families of God above and below and are called to many new Works Duties and Uses which before they knew nothing of They are brought into a new World erected by the New Creation and which way soever they look or turn themselves they say Old things are past away behold all things are become new So it is with every one that is made a New Creature in Christ Jesus 2 Cor. 5. 17. In this state and condition wherein a Man hath new Principles put within him new Relations contracted about him new Duties presented unto him and a new Deportment in all things required of him How shall he be able to behave himself aright and answer the condition and holy station wherein he is placed This no Man can do of himself for who is sufficient for these things Wherefore 2. IN this state God owns them and communicates unto them his Holy Spirit to fit them for their Relations to enable them unto their Duties to act their new Principles and every way to discharge the Work they are called unto even as their Head the Lord Christ was unto his God doth not now give unto them the Spirit of Fear but of Power of Love and of a sound Mind 2 Tim. 1. 7. And hereby doth God Seal them For 1. HEREBY he gives his Testimony unto them that they are his owned by him accepted with him his Sons or Children which is his Seal For if they were not so he would never have given his Holy Spirit unto them And herein consists the greatest Testimony that God doth give and the only Seal that he doth set unto any in this World That this is Gods Testimony and Seal the Apostle Peter proveth Acts 15. 8 9. For on the debate of that Question Whether God approved and accepted of the humble Believers although they observed not the Rites of Moses he confirmeth that he did with this Argument God saith he which knoweth their Hearts bare them Witness How did he do it How did he set his Seal to them as his Saith he By giving them the Holy Ghost even as he did unto us Hereby God gives Testimony unto them And lest any should suppose that it was only the Gifts and Miraculous Operations of the Holy Ghost which he had respect unto so as that this Sealing of God should consist therein alone he adds that his Gracious Operations also were no less an effect of this Witness which God gave unto them And put no difference between us and them purifying their Hearts by Faith This therefore is that whereby God giveth his Testimony unto Believers namely when he Seals them with his Spirit or by the Communication of the Holy Spirit unto them And this he doth in two Respects For 2. THIS is that whereby he giveth Believers Assurance of their Relation unto him of their Interest in him of his Love and Favour to them It hath been generally conceived that this Sealing with the Spirit is that which gives Assurance unto Believers and so indeed it doth although the way whereby it doth it hath not been rightly apprehended And therefore none have been able to declare the especial Nature of that Act of the Spirit whereby he Seals us whence such Assurance should ensue But it is indeed not any Act of the Spirit in us that is the Ground of our Assurance but the Communication of the Spirit unto us This the Apostle plainly testifieth 1 John 3. 24. Hereby we know that he abideth in us by the Spirit which he hath given us That God abideth in us and we in him is the subject matter of our Assurance This we know saith the Apostle which expresseth the highest Assurance we are capable of in this World And how do we know it Even by the Spirit which he hath given unto us But it may be the sence of these words may be that the Spirit which God gives us doth by some especial Work of his effect this Assurance in us and so it is not his being given unto us but some especial Work of his in us that is the Ground of our Assurance and consequently our Sealing I do not deny such an especial Work of the Spirit as shall be afterwards declared but I judge that it is the Communication of the Spirit himself unto us that is here intended For so the Apostle declares his sence to be Chap. 4. 13. Hereby know we that we dwell in God and he in us because he hath given us of his Spirit This is the great Evidence the great Ground of Assurance which we have that God hath taken us into a near and dear Relation unto himself because he hath given us of his Spirit that great and Heavenly Gift which he will impart unto no others And indeed on this one Hinge depends the whole Case of that Assurance which Believers are capable of If the Spirit of God dwell in us we are his But if any Man have not the Spirit of Christ he is none of his Rom. 8 9. Hereon alone depends the Determination of our especial Relation unto God By this therefore doth God Seal Believers and therein gives them Assurance of his Love And this is to be the sole Rule of your self-Examination whether you are Sealed of God or no. 3. HEREBY God evidenceth them unto the World which is another End of sealing He marks them so hereby for his own as that the World cannot but in general take notice of them For where God sets this Seal in the Communication of his Spirit it will so operate and produce such Effects as shall fall under the Observation of the World As it did in the Lord Christ so also will it do in Believers according unto their measure And there are two ways whereby Gods sealing doth evidence them unto the World The one is by the Effectual Operation of the Spirit communicated unto them both in Gifts and Graces Though the World is blinded with Prejudices and under the Power of a prevalent Enmity against spiritual things yet it cannot but discover what a Change is made in the most of those whom God thus sealeth and how by the Gifts and Graces of the Spirit which they hate they are differenced from other Men. And this is that which keeps up the difference and enmity that is in the World between the Seeds For Gods sealing of Believers with his Spirit evidenceth his especial Acceptance of them which fills the Hearts of them who are acted with the Spirit of Cain with Hatred and Revenge Hence many think that the respect which God had unto the Sacrifice of Abel was testified by some visible sign which Cain also might take notice of And there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kindling of his Sacrifice by Fire from Heaven which was the Type and Resemblance of the Holy Ghost as hath been shewed All other Causes of difference are capable
of a Composition but this about the Seal of God can never be composed And that which followeth from hence is that those who are thus sealed with the Spirit of 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
part of the Body of Christ of the Essence of it by the same quickning animating Spirit of Grace but one is an Eye another an Hand another a Foot in the Body by vertue of peculiar Gifts For unto every one of us is given Grace according to the measure of the Gift of Christ Eph. 4. 7. § 2. THESE Gifts are not saving sanctifying Graces those were not so in themselves which made the most glorious and astonishing appearance in the World and which were most eminently useful in the Foundation of the Church and propagation of the Gospel Such as were those that were Extraordinary and Miraculous There is something of the Divine Nature in the least Grace that is not in the most glorious Gift which is only so It will therefore be part of our work to shew wherein the Essential Difference between these Gifts and sanctifying Graces doth consist as also what is their Nature and Use must be enquired into For although they are not Grace yet they are that without which the Church cannot subsist in the World nor can Believers be useful unto one another and the rest of Mankind unto the Glory of Christ as they ought to be They are the powers of the World to come those effectual Operations of the power of Christ whereby his Kingdom was Erected and is preserved § 3. AND hereby is the Church state under the New Testament differenced from that under the Old There is indeed a great Difference between their Ordinances and ours theirs being suited unto the dark apprehensions which they had of Spiritual things ours accommodated unto the clearer Light of the Gospel more plainly and expresly representing Heavenly things unto us Heb. 10. 1. But our Ordinances with their Spirit would be carnal also The principal Difference lyes in the Administration of the Spirit for the due performance of Gospel Worship by vertue of these Gifts bestowed on Men for that very End Hence the whole of Evangelical Worship is called the Ministration of the Spirit and thence said to be glorious 2 Cor. 3. 8. And where they are neglected I see not the Advantage of the outward Worship and Ordinances of the Gospel above those of the Law For although their Institutions are accommodated unto that Administration of Grace and Truth which came by Jesus Christ yet they must lose their whole Glory Force and Efficacy if they be not dispensed and the Duties of them performed by vertue of these spiritual Gifts And therefore no sort of Men by whom they are neglected do or can content themselves with the pure and immixed Gospel Institutions in these things but do rest principally in the outward part of Divine Service in things of their own finding out For as Gospel Gifts are useless without attending unto Gospel Institutions so Gospel Institutions are found to be fruitless and unsatisfactory without the attaining and exercising of Gospel Gifts § 4. BE it so therefore that these Gifts we intend are not in themselves saving Graces yet are they not to be despised For they are as we shall shew The powers of the World to come by means whereof the Kingdom of Christ is preserved carried on and propagated in the World And although they are not Grace yet are they the great means whereby all Grace is ingenerated and exercised And although the spiritual Life of the Church doth not consist in them yet the Order and Edification of the Church depends wholly on them And therefore are they so frequently mentioned in the Scripture as the great priviledge of the New Testament Directions being multiplyed in the Writings of the Apostles about their nature and proper use And we are commanded earnestly to desire and labour after them especially those which are most useful and subservient unto Edification 1 Cor. 12. 31. And as the neglect of Internal saving Grace wherein the power of Godliness doth consist hath been the Bane of Christian Profession as to Obedience issuing in that Form of it which is consistent with all manner of Lusts so the neglect of these Gifts hath been the Ruin of the same Profession as to Worship and Order which hath thereon issued in fond Superstition § 5. THE great and signal promise of the Communication of these Gifts is recorded Psal. 68. 18. Thou hast ascended on high thou hast led Captivity Captive thou hast received Gifts for Men. For these words are applyed by the Apostle unto that Communication of spiritual Gifts from Christ whereby the Church was founded and edified Ephes. 4. 8. And whereas it is foretold in the Psalm that Christ should receive Gifts that is to give them unto Men as that Expression is Expounded by the Apostle so he did this by receiving of the Spirit the proper cause and immodiate Author of them all as Peter declares Acts 2. 23. Therefore being by the Right Hand of God exalted and having received of the Father the Promise of the Holy Ghost he hath shed forth this which ye now see and hear speaking of the miraculous Gifts conferred on the Aposties at the Day of Pentecost For these Gifts are from Christ not as God absolutely but as Mediator in which Capacity he received all from the Father in a way of free Donation Thus therefore he received the Spirit as the Author of all spiritual Gifts And whereas all the powers of the World to come consisted in them and the whole work of the Building and Propagation of the Church depended on them the Apostles after all the Instructions they had received from Christ whilst he conversed with them in the Days of his Flesh and also after his Resurrection were commanded not to go about the great work which they had received Commission for until they had received power by the coming of the Holy Ghost upon them in the Communication of those Gifts Acts 1. 4 8. And as they neither might nor could do any thing in their peculiar work as to the laying of the Foundation of the Christian Church until they had actually received those extraordinary Gifts which gave them power so to do so if those who undertake in any Place Degree or Office to carry on the Edification of the Church do not receive those more ordinary Gifts which are continued unto that end they have neither Right to undertake that work nor Power to perform it in a due manner § 6. The things which we are to enquire into concerning these Gifts are 1. Their Name 2. Their Nature in general and therein how they agree with and differ from Saving Graces 3. Their Distinction 4. The particular Nature of them and 5. Their Use in the Church of God § 7. 1. THE general Name of those Spiritual Endowments which we intend is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 8. from Psal. 68. 18. Dona Gifts That is they are free and undeserved Effects of Divine Bounty In the Minds of Men on whom they are bestowed they are Spiritual Powers
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
Apostles first Apostles secondarily Prophets 1 Cor. 12. 28. between them and Evangelists Ephes. 4. 11. And two things are ascribed unto them 1. That they received immediate Revelations and Directions from the Holy Ghost in things that belonged unto the present Duty of the Church Unto them it was that the Holy Ghost revealed his Mind and gave Commands concerning the separation of Barnabas and Saul unto their Work Acts 13. 2. 2. They foretold things to come by the Inspiration of the Holy Ghost wherein the Duty or Edification of the Church was concerned So Agabus the Prophet foretold the Famine in the days of Claudius Caesar whereon Provision was made for the poor Saints at Hierusalem that they might not suffer by it Acts 11. 28 29. And the same Person afterwards prophesied of the Bonds and Sufferings of Paul at Hierusalem Acts 21. 10 11. And the samething it being of the highest Concernment unto the Church was as it should seem revealed unto the Prophets that were in most Churches for so himself gives an account hereof And now behold I go bound in the Spirit unto Hierusalem not knowing the things that shall befall me there save that the Holy Ghost witnesseth in every City that Bonds and Afflictions abide me Acts 20. 21 22. That is in all the Cities he passed through where there were Churches planted and Prophets in them These things the Churches then stood in need of for their Confirmation Direction and Comfort and were therefore I suppose most of them supplyed with such Officers for a Season that is whilst they were needful And unto this Office though expresly affirmed to be set in the Church and placed between the Apostles and the Evangelists none that I know of do pretend a Succession All grant that they were extraordinary because their Gift and Work was so but so were those of Evangelists also But there is no mention of the Power and Rule of these Prophets or else undoubtedly we should have had on one pretence or other Successors provided for them § 23. 2dly Sometimes an Extraordinary Gift without Office is intended in this Expression So it is said that Philip the Evangelist had four Daughters Virgins which did Prophesie Acts 21. 9. It is not said that they were Prophetesses as there were some under the Old Testament only that they did Prophesie that is they had Revelations from the Holy Ghost occasionally for the use of the Church For to Prophesie is nothing but to declare hidden and secret things by virtue of immediate Revelation be they of what Nature they will and so is the word commonly used Mat. 26. 68. Luke 22. 64. So an Extraordinary Gift without Office is expressed Acts 19. 6. And when Paul had laid his Hands upon them the Holy Ghost came and they spake with Tongues and Prophesied Their Prophesying which was their Declaration of Spiritual things by immediate Revelation was of the same Nature with their speaking with Tongues both Extraordinary Gifts and Operations of the Holy Ghost And of this sort were those Miracles Healings and Tongues which God for a time set in the Church which did not constitute distinct Officers in the Church but they were only sundry Persons in each Church which were endued with these Extraordinary Gifts for its Edification And therefore are they placed after Teachers comprizing both which were the principal sort of the ordinary continuing Officers of the Church 1 Cor. 12. 28. And of this sort do I reckon those Prophets to be who are treated of 1 Cor. 14. 29 30 31 32 33. For that they were neither stated Officers in the Churches nor yet the Brethren of the Church promiscuously but such as had received an especial Extraordinary Gift is evident from the Context see verse 30. 37. § 24. AGAIN an Ordinary Office with Ordinary Gifts is intended by this Expression Rom. 12. 6. Having then Gifts differing according to the Grace that is given to us whether Prophesie let us Prophesie according to the proportion of Faith Prophesie here can intend nothing but Teaching or Preaching in the Exposition and Application of the Word for an External Rule is given unto it in that it must be done according to the proportion of Faith or the sound Doctrine of Faith revealed in the Scripture And this ever was and will ever continue to be the Work and Duty of the ordinary Teachers of the Church whereunto they are enabled by the Gifts of Christ which they receive by the Holy Ghost Eph. 4. 7. as we shall see more afterwards And hence also those who are not called unto Office who have yet received a Gift enabling them to declare the Mind of God in the Scripture unto the Edification of others may be said to Prophesie § 25. AND these things I thought meet to interpose with a brief Description of those Officers which the Lord Jesus Christ granted unto his Church for a Season at its first Planting and Establishment with what belonged unto their Office and the necessity of their Work For the Collation of them on the Church and their whole Furniture with Spiritual Gifts was the immediate Work of the Holy Ghost which we are in the Declaration of and withall it was my Design to manifest how vain is the pretence of some unto a kind of Succession unto these Officers who have neither an Extrordinary Call nor Extraordinary Gifts nor Extraordinary Imployment but only are pleased to assume an Extraordinary Power unto themselves over the Churches and Disciples of Christ and that such as neither Evangelists nor Prophets nor Apostles did ever claim or make use of But this matter of Power is Fuel in it self unto the Proud Ambitious Minds of Diotrephists and as now circumstanced with other Advantages is useful to the corrupt Lusts of Men and therefore it is no wonder if it be pretended unto and greedily reached after by such as really have neither Call to the Ministry nor Gifts for it nor do employ themselves in it And therefore as in these Extraordinary Officers and their Gifts did consist the Original Glory and Honour of the Churches in an especial manner and by them was their Edification carried on and perfected so by an empty pretence unto their Power without their Order and Spirit the Churches have been stained and deformed and brought to destruction But we must return unto the Consideration of Extraordinary Spiritual Gifts which is the especial Work before us CHAP. IV. Extraordinary Spiritual Gifts 1 Cor. 12. v. 8 9 10 11. § 1. EXTRAORDINARY Spiritual Gifts were of two sorts First Such as absolutely exceed the whole Power and Faculties of our Minds and Souls These therefore did not consist in an abiding Principle or Faculty alway resident in them that received them so as that they could Exercise them by vertue of any inherent Power and Ability They were so granted unto some Persons in the Execution of their Office as that so often as was needful they could produce their Effects by
vertue of an immediate Extraordinary Influence of Divine Power transiently affecting their Minds Such was the Gift of Miracles Healing and the like There were no Extraordinary Officers but they had these Gifts But yet they could work or operate by vertue of them only as the Holy Ghost gave them especial Direction for the putting forth of his Power in them So it is said that Paul and Barnabas Preaching at Iconium the Lord gave Testimony unto the word of his Grace and granted Signs and Wonders to be done by their Hands Acts 14. 3. The working of Signs and Miracles is the immediate operation of the Spirit of God nor can any Power or Faculty efficiently productive of such Effects abide in the Souls or Minds of Men These miraculous Operations were the witness of the Holy Ghost sent down from Heaven which he gave to the Truth of the Gospel See Heb. 2. 4. with our Exposition thereon Wherefore there was no more in these Gifts which absolutely exceed the whole faculties of our Natures but the designing of certain Persons by the Holy Ghost in and with whose Ministry he would himself effect miraculous operations Secondly They were such as consisted in Extraordinary Endowments and Improvements of the Faculties of the Souls or Minds of Men such as Wisdom Knowledge Utterance and the like Now where these were bestowed on any in an Extraordinary manner as they were on the Apostles and Evangelists they differed only in Degree from them that are ordinary and still continued but are of the same kind with them whereof we shall treat afterward Now whereas all these Gifts of both sorts are expresly and distinctly enumerated and set down by our Apostle in one place I shall consider them as they are there proposed by him § 2. 1 COR. 12. 7 8 9 10 11. But the manifestation of the Spirit is given to every Man to profit withall For to one is given by the Spirit the word of Wisdom to another the word of Knowledge by the same Spirit to another Faith by the same Spirit to another the Gifts of Healing by the same Spirit to another the working of Miracles to another Prophesie to another discerning of Spirits to another divers kinds of Tongues to another the Interpretation of Tongues But all these worketh that one and self-same Spirit dividing to every one severally as he will The general Concernments of this passage in the Apostle were declared and the context opened at the beginning of our Discourse on this subject I shall only now consider the especial Spiritual Gifts that are here enumerated by the Apostle which are Nine in number laid down promiscuously without respect unto any order or dependance of one upon another although it is probable that those first placed were the principal or of principal use in the Church § 3. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which often signifies a Thing or Matter Wherefore the Word of Wisdom is nothing but Wisdom it self And our Enquiry is What was that Wisdom which was a peculiar and an especial Gift in those days of the Holy Ghost Our Lord Jesus Christ promised unto his Disciples that he would give them a Mouth and Wisdom which all their Adversaries should not be able to gainsay nor resist Luke 21. 15. This will be our Rule in the Declaration of the Nature of this Gift That which he hath respect unto is the Defence of the Gospel and its Truth against powerful persecuting Adversaries For although they had the Truth on their side yet being Men ignorant and unlearned they might justly fear that when they were brought before Kings and Rulers and Priests they should be baffled in their Profession and not be able to defend the Truth Wherefore this Promise of a Mouth and Wisdom respects Spiritual Ability and Utterance in the Defence of the Truth of the Gospel when they were called into question about it Spiritual Ability of Mind is the Wisdom and Utterance or freedom of Speech is the Mouth here promised An Eminent instance of the accomplishment hereof we have in Peter and John Acts 4. For upon their making a Defence of the Resurrection of Christ and the Truth of the Gospel therein such as their Adversaries were not able to gainsay nor resist it is said that when the Rulers and Elders saw their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their utterance in Defence of their Cause with Boldness and so the Wisdom wherewith it was accompanied considering that they were unlearned and Ignorant they were astonished and only considered that they had been with Jesus v. 13. And he it was who in the accomplishment of his Promise had given them that Spiritual Wisdom and Utterance which they were not able to resist So it is said expresly of Stephen that his Adversaries were not able to resist the Wisdom and Spirit whereby he spake Actt 6. 10. Wherefore this Gift of Wisdom in the first place was a Spiritual Skill and Ability to defend the Truths of the GosPel when questioned opposed or blasphemed And this Gift was eminent in those Primitive Times when a Company of unlearned Men were able upon all occasions to maintain and defend the Truth which they Believed and Professed before and against Doctors Scribes Lawyers Rulers of Synagogus yea Princes and Kings continually so confounding their Adversaries as that being obstinate in their unbelief they were forced to cover their Shame by betaking themselves unto Rage and Bestial Fury Acts 6. 10 11 12 13 14. Chap. 7. 54. Chap. 22. 22 23. As hath been the manner of all their Successors ever since § 4. NOW although this be an especial kind of Wisdom an Eminent Gift of the Holy Ghost wherein the Glory of Christ and Honour of the Gospel in greatly concerned namely an Ability to manage and defend the Truth in times of Trial and Danger to the Confusion of its Adversaries yet I suppose the Wisdom here intended is not absolutely consined thereunto though it be principally intended Peter speaking of Paul's Epistles affirms that they were written according to the Wisdom given into him 2 Pet. 3. 15. That is that especial Gift of Spiritual Wisdom for the management of Gospel Truths unto the Edification of the Church of Christ which he had received And he that would understand what this Wisdom is must be throughly conversant in the Writings of that Apostle For indeed the Wisdom that he useth in the management of the Doctrine of the Gospel in the due consideration of all Persons Occasions Circumstances Temptations of Men and Churches of their State Condition Strength or Weakness Growth or Decays Obedience or Failings their Capacities and Progresses with the Holy Accommodation of himself in what he teacheth or delivereth in Meekness in Vehemency in Tenderness in Sharpness in severe Arguings and pathetical Expostulations with all other ways and means suited
time And this Direction manifests that the Gift was extraordinary and is now ceased though there be a continuance of ordinary Gifts of the same kind and to the same end in the Church as we shall see afterwards ver 30. Fourthly By the observation of this order the Apostle shews that all the Prophets might exercise their Gift unto the Instruction and Consolation of the Church in a proper Season such as their frequent Assemblies would afford them ver 31. And whereas it may be objected that these things coming in an extraordinary immediate manner from the Holy Ghost it was not in the power of them who recieved them to confine them unto the order prescribed which would seem to limit the Holy Spirit in his operations whereas they were all to speak as the Spirit gave them Ability and Utterance let what would ensue the Apostle assures them by a general Principle that no such thing would follow on a due use and exercise of this Gift For God saith he is not the Author of Confusion but of Peace as in all Churches of the Saints ver 33. As if he should have said If such a course should be taken that any one should speak and prophesie as he pretended himself to be moved by the Spirit and to have none to judge of what he said all Confusion Tumult and Disorder would ensue thereon But God is the Author of no such thing gives no such Gifts appoints no such exercise of them as would tend thereunto But how shall this be prevented seeing these things are extraordinary and not in our own power yea saith he the Spirit of the Prophets is subject to the Prophets ver 32. By the Spirit of the Prophets that their Spiritual Gift and Ability for its exercise is intended none do question And whereas the Apostle had taught two things concerning the Exercise of this Gift 1 That it ought to be Orderly to avoid Confusion 2 That what proceedeth from it ought to be judged by others he manifests that both these may be observed because the Spirit of the Prophets is subject to the Prophets that is both their Spiritual Gift is so in their own Power as that they might dispose themselves unto its Exercise with Choice and Judgment so as to preserve Order and Peace not being acted as with an Enthusiastical Afflation and carried out of eheir own Power this Gift in it's Exercise was subject unto their own Judgment Choice and Understanding so what they expressed by vertue of their Spiritual Gift was subject to be judged of by the other Prophets that were in the Church Thus was the Peace and Order of the Church to be preserved and the Edefication of it to be promoted § 25. Discerning of Spirits is the next Gift of the Spirit here enumerated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To another the Discernings of Spirits the Ability and Faculty of Judging of Spirits The Dijudication of Spirits This Gift I have upon another occasion formerly given an Account of and therefore shall here but briefly touch upon it All Gospel-Administrations were in those Days avowedly executed by Vertue of Spiritual Gifts No Man then durst set his Hand unto this Work but such as either really had or highly pretended unto a Participation of the Holy Ghost For the Administration of the Gospel is the Dispensation of the Spirit This therefore was pleaded by all in the preaching of the Word whether in private Assemblies or publickly to the World But it came also then to pass as it did in all Ages of the Church that where God gave unto any the extraordinary Gifts of his Spirit for the Reformation or Edification of the Church there Sathan suborned some to make a Pretence thereunto unto it's Trouble and Destruction So was it under the Old Testament and so was it foretold that it should be under the New So the Apostle Peter having declared the Nature and Excellency Use and Certainty of that Prophesie which was of old 2 Pet. 1. 19 20 21. adds thereunto But there were false Prophets also among the People Chap. 2. 1. That is when God granted that signal Priviledge unto the Church of the Immediate Revelation of his Will unto them by the Inspiration of the Holy Ghost which constituted Men true Prophets of the Lord Sathan stirred up others to pretend unto the same Spirit of Prophesie for his own malicious Ends whereby there were false Prophets also among the People But it may be it will be otherwise now under the Gospel Church State No saith he There shall be false Teachers among you that is Persons pretending to the same Spiritual Gift that the Apostles and Evangelists had yet bringing in thereby damnable Heresies Now all their damnable Opininions they Fathered upon immediate Revelations of the Spirit This gave occasion to the Holy Apostle John to give that Caution with his Reason of it which is expressed 1 John 4. 1 2 3. which Words we have opened before And this false Pretence unto extraordinary Spiritual Gifts the Church was tried and pestred withall so long as there was any occasion to give it Countenance namely whilst such Gifts were really continued unto any therein What way then had God Ordained for the Preservation and Safety of the Church that it should not be imposed upon by any of these Delusions I answer There was a Standing Rule in the Church whereby whatsoever was or could be offered Doctrinally unto it might certainly and infallibly be tryed judged and determined on And this was the Rule of the written Word according to that everlasting Ordinance To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Isa. 8. 20. This in all Ages was sufficient for the Preservation of the Church from all Errors and Heresies or damnable Doctrines which it never fell into nor shall do so but in the sinful Neglect and Contempt hereof Moreover the Apostle further directs the Application of this Rule unto present occasions by advising us to fix on some Fundamental Principles which are likely to be opposed and if they are not owned and avowed to avoid such Teachers whatever Spiritual Gift they pretend unto 1 John 4. 2 3. 2 John 9 10 11. But yet because many in those Days were weak in the Faith and might be surprized with such Pretences God had graciously provided and bestowed the Gift here mentioned on some it may be in every Church namely of Discerning of Spirits They could by Vertue of the Extraordinary Gift and Aid therein of the Holy Ghost make a true Judgment of the Spirits that Men pretended to act and to be acted by whether they were of God or no. And this was of singular Use and Benefit unto the Church in those Days For as Spiritual Gifts abounded so did a Pretence unto them which was always accompanied with pernicious Designs Herein therefore did God grand Relief for them who were either less skilful or less
wary or less able on any account to make a right Judgment between those who were really endowed with extraordinary Gifts of the Spirit and those who falsly pretended thereunto For these Persons received this Gift and were placed in the Church for this very End that they might guide and help them in making a right Judgment in this matter And whereas the Communication of these Gifts is ceased and consequently all Pretences unto them unless by some Persons Phrenetical and Enthusiastical whose Madness is manifest to all there is no need of the Continuance of this Gift of Discerning of Spirits that standing Infallible Rule of the Word and ordinary Assistance of the Spirit being every way sufficient for our Preservation in the Truth unless we give up our selves to the Conduct of corrupt Lusts Pride Self-conceit Carnal Interest Passions and Temptations which Ruine the Souls of Men. § 22. THE two Spiritual Gifts here remaining are Speaking with Tongues and their Interpretation The first Communication of this Gift of Tongues unto the Apostles is particularly described Acts 2. 1 2 3 4 c. And although they were at that time endued with all other Gifts of the Holy Ghost called Power from Above Acts 1. 8. yet was this Gift of Tongues signalized by the Visible Pledge of it the joynt Participation of the same Gift by all and the Notoriety of the matter thereon as in that place of the Acts is at large described And God seems to have laid the Foundation of Preaching the Gospel in this Gift for two Reasons 1 To signify that the Grace and Mercy of the Covenant was now no longer to be confined unto one Nation Language or People but to be extended unto all Nations Tongues and Languages of People under Heaven 2 To testifie by what means he would subdue the Souls and Consciences of Men unto the Obedience of Christ and the Gospel and by what means he would maintain his Kingdom in the World Now this was not by Force and Might by external Power or Armies but by the Preaching of the Word whereof the Tongue is the only Instrument And the outward Sign of this Gift in Tongues of Fire evidenced the Light and Efficacy wherewith the Holy Ghost designed to accompany the Dispensation of the Gospel Wherefore although this Gift began with the Apostles yet was it afterwards very much diffused unto the Generality of them that did believe See Acts 10. 46. Chap. 19. 6. 1 Cor. 14. And some few things we may observe concerning this Gift As 1 The especial matter that was expressed by this Gift seems to have been the Praises of God for his wonderful Works of Grace by Christ. Although I doubt not but that the Apostles were enabled by vertue of this Gift to declare the Gospel unto any People unto whom they came in their own Language yet ordinarily they did not Preach nor Instruct the People by Vertue of this Gift but only spake forth the Praises of God to the Admiration and Astonishment of them who were yet Strangers to the Faith So when they first received the Gift they were heard speaking the wonderful Works of God Acts 2. 11. And the Gentiles who first believed spake with Tongues and magnified God Acts 10. 46. 2 These Tongues were so given for a Sign unto them that believed not 1 Cor. 14. 22. that sometimes those that spake with Tongues understood not the Sence and Meaning of the Words delivered by themselves nor were they understood by the Church it self wherein they were uttered 1 Cor. 14. 6 7 8 9 10. c. But this I suppose was only sometimes and that it may be mostly when this Gift was unnecessarily used For I doubt not but the Apostles understood full well the things delivered by themselves in divers Tongues And all who had this Gift though they might not apprehend the meaning of what themselves spake and uttered yet were so absolutely in the Exercise of it under the Conduct of the Holy Spirit that they neither did nor could speak any thing by vertue thereof but what was according unto the Mind of God and tended unto his Praise 1 Cor. 14. 2. 14 17. 3 Although this Gift were excellent in it self and singularly effectual in the Propagation of the Gospel unto Unbelievers yet in the Assemblies of the Church it was of little or no Use but only with respect unto the things themselves that were uttered For as to the principal End of it to be a Sign unto Unbelievers it was finished and accomplished towards them so as they had no farther need nor use of it But now whereas many Unbelievers came occasionally into the Assemblies of the Church especially at some freer Seasons for whose Conviction the Holy Ghost would for a Season continue this Gift among Believers that the Church might not be disadvantaged thereby he added the other Gift here mentioned namely The Interpretation of Tongues He endowed either those Persons themselves who spake with Tongues or some others in the same Assembly with an Ability to interpret and declare to the Church the things that were spoken and uttered in that miraculous manner which is the last Gift here mentioned But the Nature Use and Abuse of these Gifts is so largely and distinctly spoken unto by the Apostle 1 Cor. 14. that as I need not insist on them so I cannot fully do it without an entire Exposition of that whole Chapter which the Nature of my Design will not permit CHAP. V. The Original Duration Use and End of Extraordinary Spiritual Gifts § 1. THIS Summary Account doth the Apostle give of these Extraordinary Gifts of the Holy Ghost which then flourished in the Church and were the Life of it's extraordinary Ministry It may be mention may occur of some such Gifts under other Names but they are such as may be reduced unto some one of those here expressed Wherefore this may be admitted as a perfect Catalogue of them and comprehensive of that Power from Above which the Lord Christ promised unto his Apostles and Disciples upon his Ascension into Heaven Acts 1. 8. For he ascended up far above all Heavens that he might fill all things Ephes. 4. 10. that is the Church with Officers and Gifts unto the Perfection of the Saints by the Work of the Ministry and the Edification of his Body Ver. 11. For being by the Right Hand of God exalted and having received of the Father the Promise of the Holy Ghost he shed forth or abundantly poured out these things whereof we speak Acts 2. 33. And as they were the great Evidence of his Acceptation with God and Exaltation seeing in them the Spirit convinced the World of Sin Righteousness and Judgment so they were the great means whereby he carried on his Work amongst Men as shall afterwards be declared § 2. THERE was no certain limited Time for the Cessation of these Gifts Those peculiar unto the Apostles were commensurate unto their Lives None after their Decease had
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
Advantages would fall to their share as most do who yet continue to Dream of such a Kingdom in this World immediately upon the Communication of these Gifts rejoiced that they were counted worthy of shame for the Name of Christ when they were Imprisoned Whipt and despitefully used Acts 4. 3 They had Boldness Courage and Constancy given unto them in the room of that pusillanimity and fear which before they had discovered This the Jews took notice of and were astonished at Acts 4. 13. And they had reason so to be if we consider the Power and Authority of that work wherein they were then assaulted with the Speech of Peter unto them ver 8 9 10 11 12. which he spake as filled with the Holy Ghost See also Acts 5. 28 29 30 31 32. And in the whole course of their Ministry throughout the World the like undaunted Courage Resolution and Constancy did always and in all things accompany them Wherefore these Gifts in the first place may be esteemed the Powers of the World to come in as much as by them those unto whom the work of Preaching the Gospel propagating the Mystery of it the Conversion of Nations the planting of Churches and in all the Erection of the Kingdom of Christ was committed were enabled by them unto the utmost Capacity of Humane Nature to discharge effect and accomplish the work committed unto them By vertue and in the strength of these Spiritual Abilities did they set upon the whole Kingdom of Sathan and Darkness in the World contending with the Gates of Hell and all the Powers of the Earth attempting the Wisdom of the Greeks and the Religion of the Jews with success against both They went not forth with Force and Arms or Carnal Power they threatned no Man menaced no Man with the Carnal Weapons of Force or Penalties they had no Baits or Allurements of Wealth Power or Honour to enveagle the Minds of Corrupt and Sensual Men but as was said in the Warranty and Power of these Spiritual Gifts they both attempted and accomplished this work And thing continue still in the same condition according unto their proportion Such as is the Furniture of Men with Spiritual Abilities and Gifts of the Holy Ghost such is their fitness for the work of the Ministry and no other And if any shall undertake this work without this Provision of Abilities for it they will neither ever be owned by Christ nor be of the least use in the Employment they take upon them A Ministry devoid of Spiritual Gifts is a sufficient evidence of a Church under a degenerating Apostasie But these things will be farther spoken unto afterwards § 8. SECONDLY By these Gifts were all their Administrations especially their Preaching the Gospel rendred effectual unto their proper end The Preaching of the Word which is the Sword of the Spirit was the great Instrument whereby they wrought out and accomplished their designed work in the Conviction and Conversion of the Souls of Men. It may therefore be enquired what it was that gave efficacy and success unto the Word as preached or dispensed by them Now this as it should seem must be either that the subject matter of it was so suited unto the Reasons and Understandings of Men as that they could not but admit of it upon its proposal or that the manner whereby they declared it was with such perswasive Artifices as were meet to prevail with the Minds of Men unto an Assent or to impose upon them against the best of their defences But the Apostle declares that it was utterly otherwise in both these regards For the matter of the Doctrine of the Gospel unto the Minds of Carnal Men such as all Men are until renewed by the Gospel it self is Folly and that which is every way meet to be despised 1 Cor. 1. And for the manner of its Declaration they did not therein neither would they use the enticing words of Humane Wisdom any Arts of Oratory or Dresses of Rhetorick or Eloquence lest the Effects which were wrought by the Word should have seemed in any measure to have proceeded from them 1 Cor. 2. 4 5. Wherefore not to mention that internal efficacious power of Grace which God secretly puts forth for the Conversion of his Elect the consideration whereof belongs not unto our present design and I say that it was by vertue of those Gifts that the Administration of the Gospel was so efficacious and successful For 1 From them proceeded that Authority over the Minds of Men wherewith the Word was accompanied When the Lord Christ was Anointed by the Spirit to Preach the Gospel it is said He taught as one having Authority and not as the Scribes Mat. 7. 29. Whatever was his outward Appearance in the Flesh the Word as Administred by him was attended with such an Authority over the Minds and Consciences of Men as they could not but be sensible of And so was it with the Primitive Dispensers of the Gospel by vertue of these Spiritual Gifts they preached the Word in the Demonstration of the Spirit and of Power 1 Cor. 2. 4. There was accompanying of their Preaching an Evidence or Demonstration of a Power and Authority that was from God and his Spirit Men could not but conclude that there was something in it which was over them or above them and which they must yield or submit unto as that which was not for them to contend withall It is true the Power of the Gospel was hid unto them that were to perish whose Minds the God of this World had effectually blinded lest the Light of the Glorious Gospel of Christ should shine into them 2 Cor. 4. 3 4. Whence it came to pass that the Word was rejected by many yet where-ever God was pleased to make it effectual it was by a Sense of a Divine Authority accompanying its Administration by vertue of those Spiritual Gifts And therefore our Apostle shews that when Men prophesied or declared the Mind of God from the Word by the Gift of Prophesie Unbelievers did fall down and Worshipping God reported that God was in them of a Truth 1 Cor. 14. 24 25. They were sensible of a Divine Authority which they could not stand before or withstand 2 From hence also proceeded that Life and Power for Conviction which the Word was accompanied with in their Dispensation of it It became shortly to be the Arrows of Christ which were sharp in the Hearts of Men. As Men found an Authority in the Dispensation of the Word so they felt and experienced an efficacy in the Truths Dispensed By it were their Minds enlightned their Consciences awakened their Minds convinced their Lives judged the secrets of their Hearts made manifest as 1 Cor. 14. 24 25. until they cryed out in Multitudes Men and Brethren what shall we do Hereby did the Lord Christ in his Kingdom and Majesty ride prosperously Conquering and to Conquer with the Word of Truth Meekness and Righteousness subduing the
allow in these Days such uncouth and bold Principles are continually advanced among us yet I suppose it will not in Words at least be denied by many but that Ministers have or ought to have Gifts for the due Discharge of their Office To some indeed the very Name and Word is a Derision because it is a Name and Notion peculiar to the Scripture Nothing is more contemptible unto them than the very mention of the Gifts of the Holy Ghost at present I deal not with such directly though what we shall prove will be sufficient for their Rebuke though not for their Conviction Wherefore our Enquiry is Whether the Spirit of God doth effectually collate on the Ministers of the Gospel Spiritual Gifts enabling them to perform and effect Evangelical Administrations according to the Power committed unto them and duly required of them unto the Glory of Christ and Edification of the Church It is moreover enquired whether the Endowmen of Men with these Spiritual Gifts in a Degree and Measure suited unto publick Edification be not that which doth materially constitute them Ministers of the Gospel as being Antecedently necessary unto their Call unto their Office These things I say are to be Enquired into because in opposition unto the first it is affirmed that these supposed Gifts are nothing but meer Natural Abilities attained by Diligence and improved by Exercise without any especial respect unto the working of the Holy Ghost at least otherwise than what is necessary unto the attaining of Skill and Ability in any Humane Art or Science which is the ordinary Blessing of God on Man's Honest Endeavours And to the other it is opposed that a Lawful ordinary outward Call is sufficient to constitute any Man a Lawful Minister whether he have received any such Gifts as those enquired after or no. Wherefore the substance of what we have to declare and confirm is that there is an especial Dispensation and Work of the Holy Ghost in providing able Ministers of the New Testament for the Edification of the Church wherein the Continuance of the Ministry and Being of the Church as to its outward Order doth depend and that herein he doth exert his Power and exercise his Authority in the Communication of Spiritual Gifts unto Men without a participation whereof no Man hath de jure any Lot or Portion in this Ministration Herein consists no small part of that Work of the Spirit which belongs unto his promised Dispensation in all Ages which to deny is to renounce all Faith in the Promise of Christ all regard unto his continued Love and Care towards the Church in the World or at least the principal pleadable Testimony given thereunto and under pretence of exalting and preserving the Church totally to overthrow it Now the Evidence which we shall give unto this Truth is contained in the ensuing Assertions with their Confirmation § 2. THE Lord Jesus Christ hath faithfully promised to be present with his Church unto the end of the World It is his Temple and his Tabernacle wherein he will dwell and walk continually And this presence of Christ is that which makes the Church to be what it is a Congregation Essentially distinct from all other Societies and Assemblies of Men. Let Men be formed into what Order you please according unto any outward Rules and Measures that are either given in the Scripture or found out by themselves let them derive Power and Authority by what Claim soever they shall think fit yet if Christ be not present with them they are no Church nor can all the Powers under Heaven make them so to be And where any Church loseth the especial presence of Christ it ceaseth so to be It is I suppose confessed with and among whom Christ is thus present or it may be easily proved See his Promises to this purpose Mat. 18. 20. Revel 21. 3. And those Churches do exceedingly mistake their Interest who are sollicitous about other things but make little Enquiry after the Evidences of the presence of Christ among them Some walk as if they supposed they had him sure enough as it were immured in their Walls whilst they keep up the Name of a Church and an outward Order that pleaseth and advantageth themselves But outward Order be it what it will is so far from being the only Evidence of the presence of Christ in a Church that where it is alone or when it is principally required it is none at all And therefore whereas Preaching of the Word and the right Administration of the Sacraments are assigned as the Notes of a true Church if the outward Acts and Order of them only be regarded there is nothing of Evidence unto this purpose in them § 3. 2dly THIS promised presence of Christ is by his Spirit This I have safficiently proved formerly so that here I shall be brief in its rehearsal though it be the next Foundation of what we have farther to offer in this Case We speak not of the Essential presence of Christ with respect unto the Immensity of his Divine Nature whereby he is equally present in or equally indistant from all places manifesting his Glory when where and how he pleaseth Nor doth it respect his Humane Nature for when he promised this his presence he told his Disciples that therein he must leave and depart from them John 16. 5 6 7 8. whereon they were filled with Sorrow and 〈◊〉 until they knew how he would make good the Promise of his Presence with them and who or that it was that should unto their Advantage supply his Bodily Absence And this he did in his viâ—â—â—â— Ascension when he was taken up and a Cloud 〈…〉 Him out of their sight Acts 1. 9. when also 〈…〉 given in charge unto them not to expect His return untill his coming unto Judgment ver 11. And accordingly Peter tells us That the Heavens 〈◊〉 receive him unto the time of the Restitution of all 〈◊〉 Acts 3. 21. when he will appear again in the Glory of his Father Mat. 16. 27. even 〈…〉 Glory which the Father gave him upon his 〈◊〉 2 Pet. 1. 17. joined unto that Glory which he had with him before the World was John 17. 5. In and upon this his Departure from them he taught his Disciples how they should understand his Promise of being present and abiding with them unto the End of the World And this was by sending of his Holy Spirit in his Name Place and Stead to do all to them and for them which he had yet to do with them and for them See John 14. 16 17 18 26 27 28. Chap. 15. 26. Chap. 16. 7 8 9 10 11 12 13 14. And other Vicar in the Church Christ hath none nor doth stand in need of any nor can any Mortal Man supply that Charge and Office Nor was any such ever thought of in the World untill Men grew weary of the Conduct and Rule of the Holy Spirit by various ways taking his Work out
of his Hand leaving him nothing to do in that which they called the Church But I suppose I need not handle this Principle as a thing in Dispute or Controversie If I greatly mistake not this presence of Christ in his Church by his Spirit is an Article of Faith unto the Catholick Church and such a Fundamental Truth as whoever denies it overthrows the whole Gospel And I have so confirmed it in our former Discourses concerning the Dispensation and Operations of the Holy Ghost as that I fear not nor expect any direct opposition thereunto But yet I acknowledge that some begin to talk as if they owned no other presence of Christ but by the Word and Sacraments Whatever else remains to be done lyes wholly in our selves It is acknowledged that the Lord Christ is present in and by his Word and Ordinances but if he be no otherwise present or be present only by their External Administration there will no more Church-State among Men ensue thereon than there is among the Jews who enjoy the Letter of the Old Testament and the Institutions of Moses But when Men rise up in express contradiction unto the Promises of Christ and the Faith of the Catholick Church in all Ages we shall not contend with them But § 4. 3 dly THIS presence of the Spirit is secured unto the Church by an Everlasting unchangeable Covenant Isa. 59. 21. As for me this is my Covenant with them saith the Lord my Spirit that is upon them and my Words which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy Seed nor out of the Mouth of thy Seeds Seed saith the Lord from henceforth and for ever This is God's Covenant with the Gospel Church to be erected then when the Redeemer should come out of Zion and unto them that turn from Transgression in Jacob ver 20. This is a part of the Covenant that God hath made in Christ the Redeemer And as the continuance of the Word unto the Church in all Ages is by this Promise secured without which it would cease and come to nothing seeing it is Built on the Foundation of the Apostles and Prophets Ephes. 2. 20. so is the presence of the Spirit in like manner secured unto it and that on the same Terms with the Word so as that if he be not present with it all Covenant Relation between God and it doth cease where this promise doth not take place there is no Church no Ordinance no acceptable Worship because no Covenant-Relation In brief then where there is no participation of the Promise of Christ to send the Spirit to abide with us always no Interest in that Covenant wherein God ingageth that his Spirit shall not depart from us for ever and so no presence of Christ to make the Word and Ordinances of Worship living useful effectual in their Administration unto their proper Ends there is no Church-State whatever outward Order there may be § 5. AND hereon 4thly is the Gospel called the Ministration of the Spirit and the Ministers of it the Ministers of the Spirit 2 Cor. 3. 6. Who hath also made us able Ministers of the New Testament not of the Letter but of the Spirit not the Ministration of Death but that of the Spirit which is Glorious ver 7 8. There never was nor ever shall be any but these two Ministrations in the Church that of the Letter and of Death and that of the Spirit and of Life If there be a Ministration in any Church it must belong to one of these and all Ministers must be so either of the Letter or of the Spirit If there be a Ministry pretended unto that is neither of the Letter nor of the Spirit it is Antichristian The Ministry which was Carnal of the Letter and Death was a true Ministry and in its place Glorious because it was appointed of God and was efficacious as unto its proper end That of the Gospel is of the Spirit and much more Glorious But if there be a Ministration that hath the outward form of either but indeed is neither of them it is no Ministration at all And where it is so there is really no Ministration but that of the Bible that is God by his Providence continuing the Bible among them maketh use of iâ—â—s he seeth good for the Conviction and Conversion of Sinners wherein there is a secret 〈◊〉 of the Spirit also We may thereâ—â—â—â—â—â—quire in what sence the Ministration of the 〈…〉 called the Ministry of the Spirit Now this cannot be because the Laws Institutions and Ordinances of its Worship were revealed by the Spirit for so were all the Ordinances and Institutions of the Old Testament as hath been proved before and yet the Ministration of them was the Ministration of the Letter and of Death in a worldly Sanctuary by Carnal Ordinances Wherefore it must be so called in one of these Respects Either 1 Because it is the peculiar Aid and Assistance of the Spirit whereby any are enabled to administer the Gospel and its Institutions of Worship according to the Mind of God unto the Edification of the Church In this sence Men are said to be made able Ministers of the New Testament that is Ministers able to Administer the Gospel in due order Thus in that Expression Ministers of the Spirit the Spirit denotes the Efficient Cause of the Ministry and he that quickeneth it ver 6 7. Or 2 It may be said to be the Ministration of the Spirit because in and by the Ministry of the Gospel the Spirit is in all Ages Administred and Communicated unto the Disciples of Christ unto all the ends for which he is promised So Gal. 3. 2. the Spirit is received by the Preaching of Faith Take it either way and the whole of what we plead for is confirmed That he alone enableth Men unto the Discharge of the Work of the Ministry by the Spiritual Gifts which he communicateth unto them is the first sence and expresly that which we contend for and if in and by the Ministration of the Gospel in all Ages the Spirit is Communicated and Administred unto Men then doth he abide with the Church for ever and for what Ends we must further enquire § 6. 5thly THE great End for which the Spirit is thus promised administred and communicated under the Gospel is the continuance and preservation of the Church in the World God hath promised unto the Lord Christ that his Kingdom in this World should endure unto all Generations with the course of the Sun and Moon Psal. 72. 5. and that of the Encrease of his Government there should be no End Isa. 9. 7. And the Lord Christ himself hath declared his preservation of his Church so as that the Gates of Hell should not prevail against it Mat. 16. It may therefore be enquired whereon the Infallible Accomplishment of these Promises and others innumerable unto the same End doth depend or what
is that means whereby they shall be certainly Executed Now this must be either some work of God or Man If it be of Men and it consist of their Wills and Obedience then that which is said amounts hereunto namely that where men have once received the Gospel and professed subjection thereunto they will infallibly abide therein in a Succession from one Generation unto another But besides that it must be granted that what so depends on the Wills of Men can have no more certainty than the undetermined Wills of Men can give security of which indeed is none at all so there are confessed instances without number of such Persons and Places as have lost the Gospel and the Profession thereof And what hath fallen out in one place may do so in another and consequently in all places where the Reasons and Causes of things are the same On this supposition therefore there is no security that the Promises mentioned shall be infallibly accomplished Wherefore the Event must depend on some Work of God and Christ. Now this is no other but the Dispensation and Communication of the Spirit Hereon alone doth the continuance of the Church and of the Kingdom of Christ in the World depend And whereas the Church falls under a double consideration namely of its internal and external Form of its internal Spiritual Union with Christ and its outward Profession of Obedience unto him the Calling Gathering Preservation and Edification of it in both respects belong unto the Holy Spirit The first he doth as hath been proved at large by his Communicating Effectual Saving Grace unto the Elect the latter by the Communication of Gifts unto the Guides Rulers Officers and Ministers of it with all its Members according unto its Place and Capacity Suppose then his Communication of Internal Saving Grace to cease and the Church must absolutely cease as to its Internal Form For we are united unto the Lord Christ as our Mystical Head by the Spirit the one and self-same Spirit dwelling in Him and them that do believe Union unto Christ without Saving Grace or Saving Grace without the Holy Spirit are Strangers unto the Gospel and Christian Religion So is it to have a Church that is Holy and Catholick which is not united unto Christ as a Mystical Head Wherefore the very Being of the Church as unto its Internal Form depends on the Spirit in his Dispensation of Grace which if you suppose an Intercision of the Church must cease It hath the same dependance on him as to its outward Form and Profession upon his Communication of Gifts For no Man can call Jesus Lord or profess Subjection and Obedience unto him in a due manner but by the Holy Ghost 1 Cor. 12. 3. Suppose this Work of his to cease and there can be no Professing Church Let Men mould and cast themselves into what Order and Form they please and let them pretend that their Right and Title unto their Church Power and Station is derived unto them from their Progenitors or Predecessors if they are not furnished with the Gifts of the Spirit to enable their Guides unto Gospel Administrations they are no orderly Gospel Church Wherefore § 7. 6thly THE Communication of such Gifts unto the ordinary Ministry of the Church in all Ages is plainly asserted in sundry places of the Scripture some whereof may be briefly considered The whole Nature of this Work is declared in the Parable of the Talents Matth. 25. from ver 13. to 31. The state of the Church from the Ascension of Christ unto his coming again unto Judgment that is in its whole course on the Earth is represented in this Parable In this season he hath Servants whom he intrusteth in the Affairs of his Kingdom in the care of his Church and the propagation of the Gospel That they may in their several Generations Places and Circumstances be enabled hereunto he giving them in various Distributions Talents to Trade withall the least whereof was sufficient to encourage them who received them unto their Use and Exercise The Trade they had to drive was that of the Administration of the Gospel its Doctrine Worship and Ordinances to others Talents are Abilities to Trade which may also comprize Opportunities and other Advantages but Abilities are chiefly intended These were the Gifts where of we speak Nor did it ever enter into the Minds of any to apprehend otherwise of them And they are Abilities which Christ as the King and Head of his Church giveth unto Men in an especial manner as they are employed under him in the service of his House and Work of the Gospel The Servants mentioned are such as are called appointed and employed in the service of the House of Christ that is all Ministers of the Gospel from first to last And their Talents are the Gifts which he endows them withall by his own immediate Power and Authority for their Work And hence these three things follow 1 That where-ever there is a Ministry that the Lord Christ setteth up appointeth or owneth he furnisheth all those whom he employs therein with Gifts and Abilities suitable to their Work which he doth by the Holy Spirit He will never fail to own his Institutions with gracious supplies to render them Effectual 2 That where any have not received Talents to Trade withall it is the highest presumption in them and casts the greatest Dishonour on the Lord Christ as though he requires Work where he gave no Strength or Trade where he gave no Stock for any one to undertake the Work of the Ministry Where the Lord Christ gives no Gifts he hath no Work to do He will require of none any especial Duty where he doth not give an especial Ability And for any to think themselves meet for this Work and Service in the strength of their own Natural Parts and Endowments however acquired is to despise both his Authority and his Work 3 For those who have received of these Talents either not to Trade at all or to pretend the managing of their Trade on another Stock that is either not sedulously and duely to Exercise their Ministerial Gifts or to discharge their Ministry by other helps and means is to set up their own Wisdom in opposition unto his and his Authority In brief that which the whole Parable teacheth is that where-ever there is a Ministry in the Church that Christ owneth or regardeth as used and employed by him there Persons are furnished with Spiritual Gifts from Christ by the Spirit enabling them unto the discharge of that Ministry and where there are no such Spiritual Gifts dispensed by him there is no Ministry that he either accepteth or approveth § 8. ROM 12. 1 4 5 6 7 8. As we have many Members in one Body and all Members have not the same Office so we being many are one Body in Christ and every one Members one of another Having therefore Gifts differing according to the Grace that is given unto us whether
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
from any outward Consideration streightened in the Declaration of those things which he ought to speak This Frame and Ability the Apostle expresseth in Himself 2 Cor. 6. 11. O ye Corinthians our Mouth is open unto you our Heart is enlarged A free enlarged Spirit attended with an Ability of Speech suited unto the matter in Hand with its occasions belong to this Gift 2 So also doth Boldness and Holy Confidence So we often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein this utterance doth much consist When the Spirit of God in the midst of Difficulties Oppositions and Discouragements strengtheneth the Minds of Ministers so as that they are not terrified with any Amazement but discharge their Work freely as considering whose Word and Message it is that they do deliver belongs to this Gift of Utterance 3 So also doth Gravity in Expression becoming the Sacred Majesty of Chriist and his Truths in the Delivery of them He that speaks is to speak as the Oracles of God 1 Pet. 4. 11. That is not only as to Truth preaching the Word of God and nothing else but doing it with that Gravity and Soundness of Speech which becomes them who speak the Oracles of God For as we are to deliver Sound Doctrine and nothing else Tit. 1. 9. so we are to use sound Speech that cannot be condemned Tit. 2. 7 8. 4 Hereunto also belongs that Authority which accompanieth the Delivery of the Word when preached in Demonstration of these Spiritual Abilities For all these things are necessary that the Hearers may receive the Word not as the Word of Man but as it is indeed the Word of God § 6. THESE are the principal Spiritual Gifts wherewith the Holy Ghost endows the Ministers of the Church with respect unto the effectual Dispensation of the Word or the Doctrine of the Gospel which is committed unto them And where they are communicated in any such degree as is necessary unto the due Discharge of that Office they will evidence themselves to the Consciences of them that do believe The Dispensation of the Word by vertue of them though under great Variety from the various Degrees wherein they are communicated and the different natural Abilities of them that do receive them will be sufficiently distinguished and remote from that empty wordy sapless way of discoursing Spiritual things which is the meer effect of the Wit Fancy Invention and Projection of Men destitute of the Saving Knowledge of our Lord Jesus Christ and the Mysteries of the Gospel § 7. THE second Head of Duties belonging unto the Ministerial Office respects the Worship of God By the Worship of God here I understand only that especial part thereof whereof himself is the immediate Object For absolutely the preaching and hearing of the Word is a part of Sacred Worship as that wherein we act the Obedience of Faith unto the Commands of God and submit our selves unto his Institution And indeed as unto those that hear it is God declaring himself by his Word that is the immediate Object of their Worship But the Dispensation of the Word which we have considered is the acting of Men upon the Authority and Command of God towards others But as was said by that part we enquire into I intend that alone whereof God himself was the immediate object Such are all the remaining Offices and Duties of the Church those only excepted which belong to it's Rule And this Worship hath various Acts according to the variety of Christ's Institutions and the Churches occasions Yet as to the manner of it's Performance it is comprized in Prayer For by Prayer we understand all Confessions Supplications Thanksgivings and Praises that are made unto God in the Church whether absolutely or in the Administration of other Ordinances as the Sacraments Wherefore in this Duty as comprehensive of all the Sacred Offices of publick Worship as the Glory of God is greatly concerned so it is the principal Act of Obedience in the Church This then as to the performance of it depends either on the natural Abilities of Men or on the Aids and Operation of the Holy Ghost By the natural Abilities of Men I understand not only what they are able of themselves in every Instance to perform but also what-ever Assistance they may make use of either of their own finding out or of others And by the Aids of the Holy Ghost I intend and especial Spiritual Gift bestowed on Men to this purpose Now to suppose that the whole Duty of the Church herein should consist in the Actings of Men in their own Strength and Power without any especial Assistance of the Holy Spirit is to exclude the consideration of him from those things with respect whereunto he is principally promised by our Lord Jesus Christ. But what concerneth this Gift of the Holy Ghost hath been at large handled by it self already and must not here be again insisted on Taking for granted what is therein sufficiently confirmed I shall only add that those who have not received this Gift are utterly unfit to undertake the Office of the Ministry wherein it is their Duty to go before the Churrh in the Administration of all Ordinances by vertue of these Abilities In things Civil or Secular it would be esteemed an intolerable Solecism to call and choose a Man to the Discharge of an Office or Duty whose Execntion depended solely on sach a peculiar Faculty or Skill as he who is so called hath no interest in or acquaintance with And it will one day appear to be so also in things Sacred and Religious yea much more § 8. THIRDLY The Rule of the Church belongeth unto the Ministers of it God hath established Rule in the Church Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. 1 Thess. 5. 12. Heb. 13. 17. I dispute not now of what sort this Ministry is nor whether the Rule belong unto one sort alone It is enough unto my present Design that it is committed by Christ unto the Ministers of the Church which are it's Guides Rulers and Overseers Nor shall I at present enquire into the particular Powers Acts and Duties of this Rule I have done it elsewhere I am only now to consider it so far as it's Exercise requireth an especial Ministerial Gift to be communicated by the Holy Ghost And in order thereunto the things ensuing must be premised 1 That this Rule is Spiritual and hath nothing in common with the Administration of the Powers of the World It hath I say no Agreement with Secular Power and it's Exercise unless it be in some natural Circumstances that inseparably attend Rulers and Ruled in any kind It belongs unto the Kingdom of Christ and the Administration of it which are not of this World And as this is well pleaded by some against those who would erect a Kingdom for him in the World and as far as I can understand of this World framed in their own Imaginations unto a fancied Interest of their own so it
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. Marshall at the Bible in Newgate-street Books Lately Printed of Dr. Owen ' s. 1. THE True Nature of a Gospel Church and its Government wherein these following particulars are distinctly handled I. The Subject Matter of the Church II. Formal Cause of a particular Church III. Of the Polity Rule or Discipline of the Church in General IV. The Officers of the Church V. The Duty of Pastors of Churches VI. The Office of Teachers in the Church VII Of the Rule of the Church or of Ruling Elders VIII The Nature of the Polity or Rule with the Duty of Elders IX Of Deacons X. Excommunication XI Of the Communion of Churches In large Quarto Price Bound 3 s. 2. A Treatise of the Dominion of Sin and Grace Price Bound 1 s. 3. A Brief and Impartial Account of the Nature of the Protestant Religion its State and Fate in the World its Strength and Weakness with the Ways and Indications of the Ruin or Continuance of its Publick National Profession Price 6 d. 4. 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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
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
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.