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
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
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
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
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
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
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
Work in the World As this includeth a preferring them before or above others or the using them when others are not used we call it Election and in it self it is their fitting for and separation unto their Office or Work And this temporary Election is the Cause and Rule of the Dispensation of Gifts So he chose Saul to be King over his People and gave him thereon another Spirit or Gifts fitting him for Rule and Government So our Lord Jesus Christ chose and called at the first Twelve to be his Apostles and gave unto them all alike Miraculous Gifts His temporary choice of them was the ground of his Communication of Gifts unto them By vertue hereof no saving Graces were Communicated unto them for one of them never arrived unto a participation of them Have not I saith our Saviour unto them chosen you Twelve and one of you is a Devil John 6. 70. He had chosen them unto their Office and Endowed them with extraordinary Gifts for the Discharge thereof but one of them being not chosen unto Salvation before the Foundation of the World being not ordained unto Eternal Life but on the other side being the Son of Perdition or one certainly appointed unto destruction or before of old ordained unto that Condemnation he continued void of all sanctifying Graces so as unto any acceptation with God he was in no better condition than the Devil himself whose Work he was to do Yet was he by vertue of this choice unto the Office of Apostleship for a season Endowed with the same Spiritual Gifts that the other was And this Distinction our Saviour himself doth plainly lay down For whereas he says John 6. 70. I have chosen you Twelve that is with a temporary choice unto Office John 13. 18. he saith I speak not of you all I know whom I have chosen so excepting Judas from that number as is afterwards expresly declared For the Election which here he intends is that which is accompanied with an infallible ordination unto abiding fruit-bearing Chap. 15. 16. that is Eternal Election wherein Judas had no Interest § 10. And thus it is in general and in other instances When God chuseth any one to Eternal Life he will in pursuit of that purpose of his communicate saving Grace unto them And although all Believers have Gifts also sufficient to enable them unto the discharge of their Duty in their station or condition in the Church yet they do not depend on the Decree of Election And where God calleth any or chuseth any unto an Office Charge or Work in the Church he always furnisheth them with Gifts suited unto the end of them He doth not so indeed unto all that will take any Office unto themselves but he doth so unto all whom he calls thereunto Yea his Call is no otherwise known but by the Gifts which he communicates for the discharge of the Work or Office whereunto any are called In common use I confess all things run contrary hereunto Most Men greatly insist on the necessity of an outward Call unto the Office of the Ministry and so far no doubt they do well for God is the God of Order that is of his own But whereas they limit this outward Call of theirs unto certain Persons 〈◊〉 Modes and Ceremonies of their own without â—hich they will not allow that any Man is tightly called unto the Ministry they do but contend to oppress the Consciences of others by their Power and with their Inventions But their most pernicious mistake is yet remaining So that Persons have or do receive an outward Call in their Mode and Way which what it hath of a Call in it I know not they are not solicitous whether they are called of God or no. For they continually admit of them unto their outward Call on whom God hath bestowed no Spiritual Gifts to fit them for their Office whence it is as evident as if written with the Beams of the Sun that he never called them thereunto They are as watchful as they are able that God himself shall impose none on them besides their Way and Order or their Call For let a Man be furnished with Ministerial Gifts never so Excellent yet if he will not come up to their Call they will do what lyes in them for ever to shut him out of the Ministry But they will impose upon God without his Call every day For if they ordain any one in their way unto an Office though he have no more of Spiritual Gifts than Balaam's Ass yet if you will believe them Christ must accept of him for a Minister of his whether he will or no. But let Men dispose of things as they please and as it seemeth good unto them Christ hath no other Order in this matter but as every one hath received the Gift so let them minister as good Stewards of the Grace of God 1 Pet. 4. 10. and Rom. 12. 6 7 8. It is true that no Man ought to take upon him the Office of the Ministry but he that is and until he be solemnly Called and set apart thereunto by the Church But it is no less true that no Church hath either Rule or Right so to call or set apart any one to the Ministry whom Christ hath not previously called by the Communication of Spiritual Gifts necessary to the Discharge of his Office and these things must be largely insisted on afterwards § 11. THIRDLY Saving Grace is an Effect of the Covenant and bestowed in the Accomplishment and by Vertue of the Promises thereof This hath been declared elsewhere at large where we treated of Regeneration and Sanctification All that are taken into this Covenant are sanctified and made holy There is no Grace designed unto any in the Eternal Purpose of God none purchased or procured by the Mediation of Christ but it is comprized in and exhibited by the Promises of the Covenant Wherefore they only who are taken into that Covenant are made Partakers of Saving Grace and they are all so Things are not absolutely so with respect unto Spiritual Gifts altho' they also in some Sence belong unto the Covenant For the Promises of the Covenant are of two sorts 1 Such as belong unto the Internal Form and Essence of it 2 Such as belong unto it's outward Administration that is the Ways and Means whereby it 's Internal Grace is made Effectual Saving Grace proceedeth from the former Gifts relate unto the latter For all the Promises of the plentiful Effusion of the Spirit under the New Testament which are frequently applied unto him as he works and effects Evangelical Gifts Extraordinary and Ordinary in Men do belong unto the New Covenant not as unto it's internal Essence and Form but as unto it's outward Administration And if you overthrow this Distinction that the Covenant is considered either with respect unto it's Internal Grace or it 's External Administration every thing in Religion will be cast into Confusion Take away Internal
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
either Apostolical Office Power or Gifts The like may be said of Evangelists Nor have we any undoubted Testimony that any of those Gifts which were truly miraculous and every way above the Faculties of Men were communicated unto any after the Expiration of the Generation of them who conversed with Christ in the Flesh or those who received the Holy Ghost by their Ministry It is not unlikely but that God might on some occasions for a longer Season put forth his Power in some miraculous Operations and so he yet may do and perhaps doth sometimes But the Superstition and Folly of some ensuing Ages inventing and divulging innumerable Miracles false and foolish proved a most disadvantagious Prejudice unto the Gospel and a means to open a way unto Sathan to impose endless Delusions upon Christians For as true and real Miracles with becoming Circumstances were the great means that won and reconciled a Regard and Honour unto Christian Religion in the World so the Pretence of such as either were absolutely false or such as whose Occasions Ends Matter or Manner were unbecoming the Greatness and Holiness of him who is the true Author of all miraculous Operations is the greatest Dishonour unto Religion that any one can invent But although all these Gifts and Operations ceased in some respect some of them absolutely and some of them as to the immediate manner of Communication and Degree of Excellency yet so far as the Edification of the Church was concerned in them something that is Analogous unto them was and is continued He who gave some Apostles and some Prophets and some Evangelists gave also some Pastors and Teachers And as he furnished the former with extraordinary Gifts so as far as any thing of the like kind is needful for the continual Edification of the Church he bestows it on the latter also as shall be declared § 3. AND these Gifts of the Spirit added unto his Grace in real Holiness were the Glory Honour and Beauty of the Church of Old Men have but deceived themselves and others when they have seigned a Glory and Beauty of the Church in other things And whatever any think or say where these Gifts of the Holy Ghost which are the Ornaments of the Church her cloathing of wrought Gold and her Raiment of Needle-work being neglected and lost and they think to adorn her with the meritricious Paint of pompous Ceremonies with outward Grandeur Wealth and Power she is utterly fallen from her Chastity Purity and Integrity But it is evident that this is the state of many Churches in the World which are therefore worldly and carnal not Spiritual or Evangelical Power and Force and Wealth the Gifts in this Case of Another Spirit under various Pretences and Names are their Life and Glory indeed their Death and Shame I deny not but that it is lawful for Ministers of the Gospel to enjoy Earthly Possessions which they do attain by any commendable way among other Men. Neither are they required unless in extraordinary Cases to part with the Right and Use of their Temporal Goods because they are so Ministers of Christ though those who are so indeed will not deny but that they ought to use them in a peculiar manner unto the Glory of Christ and Honour of the Gospel beyond other Men. Neither shall I ever question that wherein the Scripture is so express namely That those who labour in the Word and Doctrine should have a convenient yea an Honourable Subsistence provided for them according to the best Ability of the Church for their Work 's sake It is in like manner also granted that the Lord Christ hath committed all that Power which with repect unto the Edification of the Church he will exercise in this World unto the Church it self as it cannot without a Virtual Renunciation of the Gospel and Faith in Christ Jesus as the Head and King of the Church be supposed that this Power is any other but Spiritual over the Souls and Consciences of Men. And therefore cannot this Power be exercised or be any ways made effectual but by vertue of the Spiritual Gifts we treat of But for Men to turn this Spiritual Power to be exercised only by vertue of Spiritual Gifts into an external coercive Power over the Persons Bodies Liberties and Lives of Men to be exercised by Law-Courts in Ways Forms Manners utterly Forreign to the Gospel and all Evangelical Administrations without the least Pretence unto or Appearance of the Exercise of the Gifts of the Holy Ghost therein yea and by Persons by whom they are hated and derided acting with Pride Scorn and Contempt of the Disciples of Christ and over them being utterly ignorant of the true Nature and Use of all Gospel Administrations this is to disorder the Church and in stead of an House of Spiritual Worship in some Instances to turn it into a Den of Thieves Where hereunto there are moreover annexed earthly Revenues containing all Food and Fuel of corrupt Lusts with all things satisfactory unto the Minds of Worldly Sensual Men as a meet Reward of these Carnal Administrations as it is at this Day in the Church of Rome there all Use of the Gifts of the Holy Ghost is excluded and the Church is brought into extream Desolacion And although these things are are as contrary to the Gospel as Darkness to Light yet the World for many Reasons not now to be insisted on being willing to be deceived in this matter it is generally apprehended that there is nothing so pernicious unto the Church so justly to be watched against and rooted out as a Dislike of their Horrible Apostasies in the Corrupt Depravation of all Evangelical Administrations This was not the State this was not the Condition of the Primitive Churches their Life consisted in the Grace of the Spirit and their Glory in his Gifts None of their Leaders once dreamed of that new kind of Beauty Glory and Power consisting in numberless Superstitious Ceremonies instead of Religious Worship Worldly Grandeur instead of Humility and Self-denyal and open Tyranny over the Consciences and Persons of Men in the room of Spiritual Authority effectual in the Power of Christ and by vertue of the Gifts of the Holy Ghost § 4. THERE are many sore Divisions at this Day in the World among and between the Professors of Christian Religion both about the Doctrine and Worship of the Gospel as also the Discipline thereof That these Divisions are evil in themselves and the Cause of great Evils Hinderances of the Gospel and all the Effects thereof in the World is acknowledged by all and it is a thing doubtless to be greatly lamented that the generality of them who are called Christians are departed from the great Rule of keeping the Unity of the Spirit in the Bond of Peace He who doth not pray always who is not ready with his utmost Endeavour to remedy this Evil to remove this great Obstruction of the Benefit of the Gospel is scarce
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
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.