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
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
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
he expects from us and where it is neglected because of his Concernment in us we are said to grieve him For he looks not only for our Obedience but also that it be filled up with Joy Love and Delight When we attend unto Duties with an unwilling willing Mind when we apply our selves unto any Acts of Obedience in a Bondage or Servile Frame we grieve him who hath deserved other things of us 3 WHEN we lose and forget the Sense and Impressions of signal Mercies received by him So the Apostle to give Efficacy unto his Prohibition adds the signal Benefit which we receive by him in that he Seals us to the Day of Redemption which what it is and wherein it doth consist hath been declared And hence it is evident that he speaks of the Holy Spirit as dwelling in Believers For as such he seals them Whereas therefore in and by Sin we forget the great Grace Kindness and Condescension of the Holy Spirit in his dwelling in us and by various ways communicating of the Love and Grace of God unto us we may be well said to grieve him And certainly this Consideration together with that of the vile Ingratitude and horrible Folly there is in neglecting and defiling his dwelling-Dwelling-place with the Danger of his withdrawing from us on the continuance of our Provocation ought to be as effectual a Motive unto Universal Holiness and constant watchfulness therein as any can be proposed unto us 3 SOME Sins there are which in an especial manner above others do grieve the Holy Spirit These our Apostle expresly discourseth of 1 Cor. 3. 15 16 17 18 19 20. And by the Connection of the Words in this place he seems to make corrupt Communication which always hath a Tendency unto Corruption of Conversation to be a Sin of this Nature ver 29 30. SECONDLY That which we have rendred to vex him Isa. 63. 10. is but the heightning and aggravation of his being grieved by our Continuance and it may be Obstinacy in those ways whereby he is grieved For this is the Progress in these things If those whom we are concerned in as Children or other Relations do fall into Miscarriages and Sins we are first grieved by it This Grief in our selves is attended with Pity and Compassion towards them with an earnest Endeavour for their Recovery But if notwithstanding all our Endeavours and the Application of Means for their Reducement they continue to go on frowardly in their ways then are we vexed at them which includes an Addition of Anger and Indignation unto our former Sorrow or Grief Yet in this posture of things we cease not to attempt their Cure for a Season which if it succeed not but they continue in their Obstinacy then we resolve to treat with them no more but to leave them to themselves And not only so but upon our Satisfaction of their Resolution for a continuance in ways of Sin and Debauchery we deal with them as their Enemies and labour to bring them unto Punishment And for our better Understanding of the Nature of our Sin and Provocation this whole Scheme of things is ascribed unto the Holy Ghost with respect unto them How he is said to be grieved and on what occasion hath been declared Upon a continuance in those ways wherewith he is grieved he is said to be vexed that we may understand there is also Anger and Displeasure towards us yet he forsakes us not yet he takes not from us the Means of Grace and our Recovery But if we discover an Obstinacy in our ways and an untreatable Perverseness then he will cast us off and deal with us no more for our Recovery And wo unto us when he shall depart from us So when the Old World would not be brought to Repentance by the Dispensation of the Spirit of Christ in the Preaching of Noah 1 Pet. 3. 19 20. God said thereon that his Spirit should give over and not always contend with Man Gen. 6. 3. Now the Cessation of the Operations of the Spirit towards Men obstinate in ways of Sin after he hath been long grieved and vexed comprizeth three things 1 A subduction from them of the means of Grace either totally by the removal of their Light and Candlestick all ways of the Revelation of the Mind and Will of God unto them Rev. 2. 5. Or as unto the Efficacy of the Word towards them where the outward Dispensation of it is continued so that hearing they shall hear but not understand Isa. 6. 9. John 12. 40. For by the Word it is that he strives with the Souls and Minds of Men. 2 A forbearance of all Chastisement out of a gracious design to heal and recover them Isa. 1. 6. 3 A giving of them up unto themselves or leaving them unto their own ways which although it seems only a Consequent of the two former and to be included in them yet is there indeed in it a positive Act of the Anger and Displeasure of God which directly influenceth the Event of Things for they shall be so given up unto their own Hearts Lusts as to be bound in them as in Chains of Darkness unto following vengeance Rom. 1. 26 28. But this is not all he becomes at length a Professed Enemy unto such obstinate Sinners Isa. 63. 10. They rebelled and vexed his Holy Spirit therefore he was turned to be their Enemy and he sought against them This is the length of his proceeding against obstinate Sinners in this World And herein also three things are included 1 He comes upon them as an Enemy to spoil them This is the first thing that an Enemy doth when he comes to Fight against any he spoils them of what they have Have such Persons had any Light or Conviction any Gift or Spiritual Abilities the Holy Spirit being now become their Professed Enemy he spoils them of it all From him that hath not shall be taken away even that which he seemeth to have Seeing he neither had nor used his Gifts or Talent unto any saving End being now at an open Enmity with him who leut it him it shall be taken away 2 He will come upon them with Spiritual Judgments smiting them with Blindness of Mind and Obstinacy of Will filling them with Folly Giddiness and Madness in their ways of Sin which sometimes shall produce most doleful Effects in themselves and others 3 He will cast them out of his Territories if they have been Members of Churches he will order that they shall be cut off and cast out of them 4 He frequently gives them in this World a fore-taste of that Everlasting Vengeance which is prepared for them Such are those Horrours of Conscience and other terrible Effects of an utter Desperation which he Justly Righteously and Holily sends upon the Minds and Souls of some of them And these things will he do as to demonstrate the Greatness and Holiness of his Nature so also that all may know what it is to despise
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 infinite Power that he chooseth first to satisfie her in as that which all his actings towards her were founded in and resolved into without a due consideration whereof all that otherwise could be expected would not yield her Relief And this being fixed on their Minds he next proposeth unto them his Infinite Understanding and Wisdom there is no searching of his Understanding Conceive aright of his Infinite Power and then leave things unto his Sovereign unsearchable Wisdom for the Management of them as to Ways Degrees Times and Seasons An Apprehension of want of Love and Care in God towards them was that which immediately caused their Disconsolation but the Ground of it was in their Unbelief of his Infinite Power and Wisdom Wherefore in the Work of the Holy Ghost for the comforting of the Church his Infinite Power is peculiarly to be considered So the Apostle proposeth it unto the weakest Believers for their Supportment and that which should assure them of the Victory in their Conflict That greater is he that is in them than he that is in the World 1 John 4. 4. That Holy Spirit which is bestowed on them and dwelleth in them is greater more able and powerful than Sathan that attempts their Ruine in and by the World seeing he is of Power Omnipotent Things of our Disconsolation arise from the Impressions that Sathan makes upon our Minds and Consciences by Sin Temptation and Persecution For we find not in our selves such an Ability of Resistance as from whence we may have an Assurance of a Conquest This saith the Apostle you are to expect from the Power of the Holy Spirit which is infinitely above what-ever Sathan hath to make Opposition unto you or to bring any Disconsolation on you This will cast out all that Fear which hath Torment accompanying of it And however this may be disregarded by them who are filled with an Apprehension of their own Self-sufficiency as unto all the Ends of their Being and Obedience unto God as likewise that they have a never-failing Spring of Rational Considerations about them able to administer all necessary Relief and Comfort at all Times Yet those who are really sensible of their own Condition and that of other Believers if they understand what it is to be comforted with the Consolation of God and how remote they are from those Delusions which Men embrace under the Name of their Rational Considerations will grant that the Faith of Infinite Power is requisite unto any Solid Spiritual Comfort For 1. WHO can declare the Dejections Sorrows Fears Despondencies and Discouragements that Believers are obnoxious unto in the great Variety of their Natures Causes Effects and Occasions What Relief can be suited unto them but what is an Emanation from Infinite Power Yea such is the Spiritual Frame and Constitution of their Souls as that they will oft-times reject all means of Comfort that are not communicated by an Almighty Efficacy Hence God creates the Fruit of the Lips Peace Peace Isa. 57. 20. produceth Peace in the Souls of Men by a creating Act of his Power and Direction in the place before mentioned to look for it only from the infinite Excellency of his Nature None therefore was meet for this Work of being the Churches Comforter but the Spirit of God alone He only by his Almighty Power can remove all their Fears and support them under all their Dejections in all that Variety wherewith they are attempted and exercised Nothing but Omnipotence it self is suited to obviate those innumerable Disconsolations that we are obnoxious unto And those whose Souls are pressed in earnest with them and are driven from all the Reliefs which not only carnal Security and Stout-beartedness in Adversity do offer but also from all those lawful Diversions which the World can administer will understand that true Consolation is an Act of the exceeding Greatness of the Power of God and without which it will not be wrought 2. THE Means and Causes of their Disconsolation direct unto the same Spring of their Comfort Whatever the Power of Hell of Sin and the World separately or in Conjunction can effect it is all levelled against the Peace and Comfort of Believers Of how great Force and Efficacy they are in their Attempts to disturb and ruine them by what various ways and means they work unto that End would require great Enlargement of Discourse to declare And yet when we have used our utmost Diligence in an Enquiry after them we shall come short of a full Investigation of them yea it may be of what many Individual Persons find in their own Experience Wherefore with respect unto One Cause and Principle of Disconsolation God declaring that it is he who comforteth his People Isa. 51. 12 13 14 15. I even I am he that comforteth you Who art thou that thou shouldest be afraid of a man that shall die and of the Son of Man which shall be made as Grass And forgettest the Lord thy Maker that hath stretched forth the Heavens and laid the Foundations of the Earth And hast feared continually every day because of the Fury of the Oppressor as if he were ready to destroy And where is the Fury of the Oppressor The Captive Exile hasteneth that he may be loosed and that he should not die in the Pit nor that his Bread should fail But I am the Lord thy God that divided the Sea whose Waves roared the Lord of Hosts is his Name He sees it necessary to declare his Infinite Power and to express in sundry Instances the Effects thereof WHEREFORE if we take a View of what is the State and Condition of the Church in it self and in the World How weak is the Faith of most Believers How great their Fears How many their Discouragements As also with how great Temptations Calamities Oppositions Persecutions they are exercised How vigorously and sharply these things are set on upon their Spirits according unto all Advantages inward and outward that their Spiritual Adversaries can lay hold upon It will be manifest how necessary it was that their Consolation should be entrusted with him with whom Infinite Power doth always dwell And if our own inward or outward Peace seems to abate of the necessity of this Consideration it may not be amiss by the Exercise of Faith herein to lay in Provision for the future seeing we know not what may befall us in the World And should we live to see the Church in Storms as who knows but we may our principal Supportment will be that our Comforter is of Almighty Power wonderful in Counsel and excellent in Operation 4. THIS Dispensation of the Spirit is unchangeable Unto whomsoever he is given as a Comforter he abides with them for ever This our Saviour expresly declares in the first Promise he made of sending him as a Comforter in a peculiar manner John 14. 16. I will pray the Father and he shall give you another Comforter that he may abide with you for
in its proper Order If men be not first sanctified by him they can never be comforted by him And they will themselves prefer in their Troubles any natural or rational Reliefs before the best and highest of his Consolations For however they may be proposed unto them however they may be instructed in the Nature Wayes and Means of them yet they belong not unto them and why should they value that which is not theirs The World cannot receive him He worketh on the World for Conviction Joh. 16. 8. and on the Elect for Conversion Joh. 3. 8. But none can receive him as a Comforter but Believers Therefore is this whole Work of the Holy Spirit little taken notice of by the most and despised by many Yet is it never the less glorious in it self being fully declared in the Scripture nor the less usefull to the Church being testified unto by the Experience of them that truely believe THAT which remaineth for the full Declaration of this Office and Work of the Holy Ghost is the Consideration of those Acts of his which belong properly thereunto and of those Priviledges whereof Believers are made Partakers thereby And whereas many blessed Mysteries of Evangelical Truth are contained herein they would require much Time and Diligence in their Explanation But as to the most of them according unto the Measure of Light and Experience which I have attained I have prevented my self the handling of them in this place For I have spoken already unto most of them in two other Discourses the one concerning the Perseverance of True Believers and the other of our Communion with God and of the Holy Spirit in particular As therefore I shall be sparing in the Repetition of what is already in them proposed unto publick View so it is not much that I shall add thereunto Yet what is necessary unto our present Design must not be wholly omitted especially seeing I find that further Light and Evidence may be added unto our former Endeavours in this kind CHAP. IV. Inhabitation of the Spirit the first thing promised THE first thing which the Comforter is promised for unto Believers is that he should dwell in them which is their great Fundamental Priviledge and whereon all other do depend This therefore must in the first place be enquired into THE Inhabitation of the Spirit in Believers is among those things which we ought as to the Nature or Being of it firmly to believe but as to the Manner of it cannot fully conceive Nor can this be the least Impeachment of it's Truth unto any who assent unto the Gospel wherein we have sundry things proposed as Objects of our Faith which our Reason cannot comprehend We shall therefore assert no more in this matter but what the Scripture directly and expresly goeth before us in And where we have the express Letter of the Scripture for our Warrant we are eternally safe whilst we affix no Sence thereunto that is absolutely repugnant unto Reason or contrary unto more plain Testimonies in other places Wherefore to make plain what we intend herein the ensuing Observations must be premised FIRST This Personal Inhabitation of the Holy Spirit in Believers is distinct and different from his Essential Omnipresence whereby he is in all things Omnipresence is Essential Inhabitation is Personal Omnipresence is a necessary Property of his Nature and so not of him as a distinct Person in the Trinity but as God essentially one and the same in Being and Substance with the Father and the Son To be every where to fill all things to be present with them or indistant from them always equally existing in the Power of an Infinite Being is an inseparable Property of the Divine Nature as such But this Inhabitation is Personal or what belongs unto him distinctly as the Holy Ghost Besides it is voluntary and that which might not have been whence it is the Subject of a Free Promise of God and wholly depends on a Free Act of the Will of the Holy Spirit himself SECONDLY It is not a Presence by Vertue of a Metonymical Denomination or an Expression of the Cause for the Effect that is intended The meaning of this Promise The Spirit shall dwell in you is not He shall work graciously in you for this he can without any especial Presence Being essentially every where he can work where and how he pleaseth without any especial Presence But it is the Spirit himself that is promised and his Presence in an especial manner and an especial manner of that Presence he shall be in you and dwell in you as we shall see The only Enquiry in this matter is whether the Holy Spirit himself be promised unto Believers or only his Grace which we shall immediately enquire into THIRDLY The dwelling of the Person of the Holy Spirit in the Persons of Believers of what Nature soever it be doth not effect a Personal Union between them That which we call a Personal Union is the Union of Divers Natures in the same Person and there can be but one Person by Vertue of this Union Such is the Hypostatical Union in the Person of the Son of God It was our Nature he assumed and not the Person of any And it was impossible he should so assume any more but in one Individual Instance For if he could have assumed another Individual Being of our Nature then it must differ personally from that which he did assume For there is nothing that differs one Man from another but a distinct Personal Subsistence of each And it implies the highest Contradiction that the Son of God could be Hypostatically united unto more than one For if they are more than one they must be more Persons than one And many Persons cannot be Hypostatically united for that is to be one Person and no more There may be a manifold Union Mystical and Moral or divers of many Persons but a Personal Union there cannot be of any thing but of distinct Natures And as the Son of God could not assume many Persons so supposing that Humane Nature which he did unite to himself to have been a Person that is to have had a distinct Subsistence of it's own Antecedent unto it's Union and there could have been no Personal Union between it and the Son of God For the Son of God was a distinct Person and if the Humane Nature had been so too there would have been two Persons still and so no Personal Union Nor can it be said that although the Humane Nature of Christ was a Person in it self yet it ceased so to be upon its Union with the Divine and so two Persons were conjoyned and compounded into one For if ever Humane Nature have in any Instance a personal Subsistence of it's own it cannot be separated from it without the Destruction and Annihilation of the Individual For to suppose otherwise is to make it to continue what it was and not what it was for it is what it is distinct
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
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
is in it self that Spring from whence their secret Refreshments and Supportments do arise And there is none of them but upon Guidance and Instruction are able to conceive how their chiefest Joys and Comforts even those whereby they are supported in and against all their Troubles are resolved into that Spiritual Understanding which they have into the Mysteries of the Will Love and Grace of God in Christ with that ineffable Complacency and Satisfaction which they find in them whereby their Wills are engaged into an unconquerable Constancy in their Choice And there is no small Consolation in a due Apprehension of that Spiritual Dignity which ensues hereon For when they meet with the greatest Troubles and the most contemptuous Scorns in this World a due Apprehension of their Acceptance with God as being made Kings and Priests unto him yield them a Refreshment which the World knows nothing of and which themselves are not able to express CHAP. VI. The Spirit a Seal and How SECONDLY Another Effect of the Holy Spirit as the Comforter of the Church is that by him Believers are sealed 2 Cor. 1. 21 22. He who anointed us is God who hath also sealed us And how this is done the same Apostle declares Eph. 1. 13. In whom also after ye believed ye were sealed with that Holy Spirit of Promise And Chap. 4. 30. And grieve not the Holy Spirit of God whereby ye are sealed to the Day of Redemption In the first place it is expresly said that we are sealed with the Spirit whereby the Spirit himself is expressed as this Seal and not any of his especial Operations as he is also directly said himself to be the Pledge of our Inheritance In the latter the Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom in and by the receiving of whom ye are sealed Wherefore no especial Act of the Spirit but only an especial Effect of his Communication unto us seems to be intended hereby THE common Exposition of this Sealing is taken from the Nature and Use of Sealing among Men. The Summ whereof is this Sealing may be considered as a Natural or Moral Action that is either with respect unto the Act of it as an Act or with respect unto its Use and End In the first way it is the Communication of the Character or Image that is on the Seal unto the thing that is Sealed or that the Impression of the Seal is set unto In answer hereunto the Sealing of the Spirit should consist in the Communication of his own Spiritual Nature and Likeness unto the Souls of Believers So this Sealing should materially be the same with our Sanctification The End and Use of Sealing among Men is two-fold 1 To give Security unto the Performance of Deeds Grants Promises Testaments and Wills or the like engaging Signification of our Minds And in answer hereunto we may be said to be Sealed when the Promises of God are confirmed and established unto our Souls and we are secured of them by the Holy Ghost But the Truth is this were to Seal the Promises of God and not Believers But it is Persons and not Promises that are said to be Sealed 2 It is for the safe-keeping or Preservation of that which a Seal is set upon So things precious and highly valuable are sealed up that they may be kept safe and inviolable So on the other hand when Job expressed his Apprehension that God would keep an everlasting Remembrance of his Sin that it should not be lost or out of the way he saith his Transgression was sealed up in a Bag Chap. 14. 17. And so it is that Power which the Holy Ghost puts forth in the Preservation of Believers which is intended And in this respect they are said to be Sealed unto the Day of Redemption THESE things have been spoken unto and enlarged on by many so that there is no need again to insist upon them And what is commonly delivered unto this purpose is good and useful in the Substance of it and I have on several occasions long since my self made use of them But upon renewed Thoughts and Consideration I cannot fully acquiesce in them For 1 I am not satisfied that there is such an Allusion herein unto the use of Sealing among Men as is pretended And if there be it will fall out as we see it hath done that there being so many Considerations of Seals and Sealing it will be hard to determine on any one Particular which is principally intended And if you take in more as the manner of the most is to take in all they can think of it will be unavoidable that Acts and Effects of various kinds will be assigned unto the Holy Ghost under the Term of Sealing and so we shall never come to know what is that one determinate Act and Priviledge which is intended therein 2 All things which are usually assigned as those wherein this Sealing doth consist are Acts or Effects of the Holy Ghost upon us whereby he Seals us whereas it is not said that the Holy Spirit Seals us but that we are Sealed with him He is God's Seal unto us ALL our Spiritual Priviledges as they are immediately communicated unto us by Christ so they consist wholly in a Participation of that Head Spring and Fulness of them which is in him And as they proceed from our Union with him so their principal End is Conformity unto him And in him in whom all things are conspicuous we may learn the Nature of those things which in lesser measure and much Darkness in our selves we are made Partakers of So do we learn our Unction in his So must we enquire into the Nature of our being Sealed by the Spirit in his Sealing also For as it is said that he who hath sealed us is God 2 Cor. 1. 21 22. so of him it is said emphatically For him hath God the Father Sealed Joh. 6. 27. And if we can learn aright how God the Father sealed Christ we shall learn how we are sealed in a Participation of the same Priviledge I confess there are variety of Apprehensions concerning the Act of God whereby Christ was sealed or what it is that is intended thereby Maldonate on the Place reckons up Ten several Expositions of the Words among the Fathers and yet embraceth no one of them It is not suited unto my Design to examine or refute the Expositions of others whereof a large and plain Field doth here open it self unto us I shall only give an Account of what I conceive to be the Mind of the Holy Ghost in that Expression And we may observe FIRST That this is not spoken of Christ with respect unto his Divine Nature He is indeed said to be the Character of the Person of the Father in his Divine Person as the Son because there are in him communicated unto him from the Father all the Essential Properties of the Divine Nature as the thing Sealed receiveth the Character or Image of the Seal
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
a summ of Money and bid him take it as a Pledge or Earnest of what he will yet do for him So doth God in a way of Soveraign Grace and Bounty give his Holy Spirit unto Believers and withall lets them know that it is with a design to give them yet much more in his appointed season And here is he said to be an Earnest Other things that are observed from the Nature and Use of an Earnest in Civil Contracts and Bargains between Men belong not hereunto tho' many things are occasionally spoken and discoursed from them of Good Use unto Edification THIRDLY In two of the Places wherein mention is made of this matter the Spirit is said to be an Earnest but wherein or unto what End is not expressed 2 Cor. 1. 22. Chap. 5. 5. The third place affirms him to be an Earnest of our Inheritance Eph. 1. 14. What that is and how he is so may be briefly declared And 1. WE have already manifested that all our Participation of the Holy Spirit in any kind is upon the Account of Jesus Christ and we do receive him immediately as the Spirit of Christ. For to as many as receive Christ the Father gives Power to become the Sons of God John 1. 12. And because we are Sons he sends forth the Spirit of his Son into our Hearts Gal. 4. 6. And as we receive the Spirit from him and as his Spirit so he is given unto us to make us conformable unto him and to give us a Participation of his Gifts Graces and Priviledges 2. CHRIST himself in his own Person is the Heir of all things So he was appointed of God Heb. 1. 2. and therefore the whole Inheritance is absolutely his What this Inheritance is what is the Glory and Power that is contained therein I have at large declared in the Exposition of that Place 3. MAN by his Sin had universally forfeited his whole Right unto all the Ends of his Creation both on the Earth below and in Heaven above Death and Hell were become all that the whole Race of Mankind had either Right or Title unto But yet all the glorious things that God had provided were not to be cast away an Heir was to be provided for them Abraham when he was old and rich had no Child complained that his Steward a Servant was to be his Heir Gen. 15. 3 4. but God lets him know that he would provide another Heir for him of his own Seed When Man had lost his right unto the whole Inheritance of Heaven and Earth God did not so take the Forfeiture as to seize it all into the Hands of Justice and destroy it But he invested the whole Inheritance in his Son making him the Heir of all This he was meet for as being God's Eternal Son by Nature and hereof the Donation was free gratuitous and absolute And this Grant was confirmed unto him by his Unction with the Fulness of the Spirit But 4. THIS Inheritance as to our Interest therein lay under a Forfeiture and as unto us it must be redeemed and purchased or we can never be made Partakers of it Wherefore the Lord Christ who had a Right in his own Person unto the whole Inheritance by the Free Grant and Donation of the Father yet was to redeem it from under the Forfeiture and purchase the Possession of it for us Thence is it called the Purchased Possession How this Purchase was made what made it necessary by what means it was effected are declared in the Doctrine of our Redemption by Christ the Price which he paid and the Purchase that he made thereby And hereon the whole Inheritance is vested in the Lord Christ not only as unto his own Person and his Right unto the whole but he became the great Trustee for the whole Church and had their Interest in this Inheritance committed unto him also No Man therefore can have a right unto this Inheritance or to any part of it not unto the least share of God's Creation here below as a part of the rescued or purchased Inheritance but by Vertue of an Interest in Christ and Union with him Wherefore FOURTHLY The way whereby we come to have an Interest in Christ and thereby a right unto the Inheritance is by the Participation of the Spirit of Christ as the Apostle fully declares Rom. 8. 14 15 16 17. For it is by the Spirit of Adoption the Spirit of the Son that we are made Children Now saith the Apostle If we are Children then Heirs Heirs of God and joynt Heirs with Christ. Children are Heirs unto their Father And those who are Children of God are Heirs of that Inheritance which God hath provided for his Children Heirs of God And all the good things of Grace and Glory which Believers are made Partakers of in this World or that which is to come are called their Inheritance because they are the Effects of free gratuitous Adoption They are not things that themselves have purchased bargained for earned or merited but an Inheritance depending on and following solely upon their free gratuitous Adoption But how can they become Heirs of God seeing God hath absolutely appointed the Son alone to be Heir of all things Heb. 1. 2. He was the Heir unto whom the whole Inheritance belonged Why saith the Apostle by the Participation of the Spirit of Christ we are made joynt Heirs with Christ. The whole Inheritance as unto his own Personal Right was entirely his by the free Donation of the Father all Power in Heaven and Earth being given unto him But if he will take others into a joynt Right with him he must purchase it for them which he did accordingly FIFTHLY Hence it is manifest how the Holy Spirit becomes the Earnest of our Inheritance For by him that is by the Communication of him unto us we are made joynt-Heirs with Christ which gives us our Right and Title whereby our Natures are as it were inserted into the assured Conveyance of the great and full Inheritance of Grace and Glory In the giving of his Spirit unto us God making of us Coheirs with Christ we have the greatest and most assured Earnest and Pledge of our future Inheritance And he is to be thus an Earnest untill or unto the Redemption of the Purchased Possession For after that a Man hath a good and firm Title unto an Inheritance settled in him it may be a longer time before he can be admitted into an actual Possession of it and many Difficulties he may have in the mean time to conflict withall And it is so in this Case The Earnest of the Spirit given unto us whereby we become Coheirs with Christ whose Spirit we are made Partakers of secures the Title of the Inheritance in and unto our whole Persons But before we can come unto the full Possession of it not only have we many Spiritual Trials and Temptations to conflict withall in our Souls but our Bodies also are liable unto Death
in General which in the next place we enquire into will be much discovered in the Consideration of those things wherein these Gifts do agree with Saving Graces and wherein they differ from them § 2. THERE are three things wherein Spiritual Gifts and Saving Graces do agree 1. THEY are both sorts of them the Purchase of Christ for his Church the especial Fruit of his Mediation We speak not of such Gifts or Endowments of Men's Minds as consist meerly in the Improvement of their Natural Faculties Such are Wisdom Learning Skill in Arts and Sciences which those may abound and excell in who are utter Strangers to the Church of Christ and frequently they do so to their own Exaltation and Contempt of others Nor do I intend Abilities for Actions Moral Civil or Political as Fortitude Skill in Government or Rule and the like For although these are Gifts of the Power of the Spirit of God yet they do belong unto those Operations which he exerciseth in upholding or Ruling of the World or the Old Creation as such whereof I have treated before But I intend those alone which are conversant about the Gospel the things and Duties of it the Administration of its Ordinances the Propagation of its Doctrine and Profession of it's ways And herein also I put a difference between them and all those Gifts of the Spirit about Sacred things which any of the People of God enjoyed under the Old Testament For we speak only of those which are Powers of the World to come Those others were salted to the Oeconomy of the Old Covenant and confined with the Light which God was pleased then to communicate unto his Church Unto the Gospel State they were not suited nor would be useful in it Hence the Prophets who had the most eminent Gifts did yet all of them come short of John the Baptist because they had not by Vertue of their Gifts that Acquaintance with the Person of Christ and Insight into his Work of Mediation that he had and yet also he came short of him that is least in the Kingdom of Heaven because his Gifts were not purely Evangelical Wherefore these Gifts whereof we treat are such as belong unto the Kingdom of God erected in an especial manner by Jesus Christ after his Ascension into Heaven For he was exalted that he might fill all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the whole Church with these Effects of his Power and Grace The Power therefore of communicating these Gifts was granted unto the Lord Christ as Mediator by the Father for the Foundation and Edification of his Church as it is expressed Acts 2. 33. And by them was his Kingdom both set up and propagated and is preserved in the World These were the Weapons of Warfare which he furnished his Disciples withall when he gave them Commission to go forth and subdue the World unto the Obedience of the Gospel Acts 1. 4 8. And mighty were they through God unto that purpose 2 Cor. 10. 3 4 5 6. In the Use and Exercise of them did the Gospel run and was glorisied to the Ruine of the Kingdom of Sathan and Darkness in the World And that he was ever able to erect it again under another Form than that of Gentilism as he hath done in the Antichristian Apostasie of the Church Visible it was from a Neglect and Contempt of these Gifts with their due Use and Improvement When Men began to neglect the attaining of these Spiritual Gifts and the Exercise of them in praying in preaching in Interpretation of the Scripture in all the Administrations and whole Worship of the Church betaking themselves wholly to their own Abilities and Inventions accommodated unto their Ease and Secular Interests it was an easie thing for Sathan to erect again his Kingdom though not in the old manner because of the Light of the Scripture which had made Impression on the Minds of Men which he could not obliterate Wherefore he never attempted openly any more to set up Heathrnism or Paganism with the Gods of the Old World and their Worship but he insensibly raised another Kingdom which pretended some likeness unto and compliance with the Letter of the Word though it came at last to be in all things expresly contrary thereunto This was his Kingdom of Apostasie and Darkness under the Papal Antichristianism and woful Degeneracy of other Christians in the World For when Men who pretend themselves entrusted with the Preservation of the Kingdom of Christ did wilfully cast away those Weapons of their Warfare whereby the World was subdued unto him and ought to have been kept in Subjection by them what else could ensue § 3. BY these Gifts I say doth the Lord Christ demonstrate his Power and exercise his Rule External Force and Carnal Weapons were far from his Thoughts as unbecoming his absolute Sovereignty over the Souls of Men his infinite Power and Holiness Neither did any ever betake themselves unto them in the Affairs of Christ's Kingdom but either when they had utterly lost and abandoned these Spiritual Weapons or did not believe that they are sufficient to maintain the Interest of the Gospel though Originally they were so to introduce and fix it in the World That is that although the Gifts of the Holy Ghost were sufficient and effectual to bring in the Truth and Doctrine of the Gospel against all Opposition yet are they not so to maintain it which they may do well once more to consider Herein therefore they agree with Saving Graces For that they are peculiarly from Jesus Christ the Mediator is confessed by all unless it be by such as by whom all real internal Grace is denyed But the Sanctifying Operations of the Holy Spirit with their respect unto the Lord Christ as Mediator have been sufficiently before confirmed § 4. 2. There is an Agreement between Saving Graces and Spiritual Gifts with respect unto their immediate efficient Cause They are both sorts of them wrought by the Power of the Holy Ghost As to what concerneth the former or saving Grace I have already treated of that Argument at large nor will any deny that the Holy Ghost is the Author of these Graces but those that deny that there are any such That these Gifts are so wrought by him is expressly declared where-ever there is mention of them in general or particular Wherefore when they acknowledge that there were such Gifts all confess him to be their Author by whom he is denied so to be it is only because they deny the continuance of any such Gifts in the Church of God But this is that which we shall disprove § 5. 3. Herein also they agree that both sorts of them are designed unto the Good Benefit Ornament and Glory of the Church The Church is the proper Seat and Subject of them to it are they granted and in it do they reside For Christ is given to be Head over all things unto the Church which is his Body the
Grace as some do and the whole is rendred a meer outside Appearance Take away the outward Administration and all Spiritual Gifts and order thereon depending must cease But as it is possible that some may belong unto the Covenant with respect unto internal Grace who are no way taken into the External Administration of it as Elect Infants who die before they are Baptized so it is frequent that some may belong to the Covenant with respect to it's outward Administration by vertue of Spiritual Gifts who are not made Partakers of it's inward effectual Grace § 12. FOURTHLY Saving Grace hath an immediate respect unto the Friestly Office of Jesus Christ with the Discharge thereof in his Oblation and Intercession There is I acknowledge no Gracious Communication unto Men that respects any one Office of Christ exclusively unto the other For his whole Mediation hath an Influence into all that we receive from God in a way of Favor or Grace And it is his Person as vested with all his Offices that is the immediate Fountain of all Grace unto us But yet something may yea sundry things do peculiarly respect some one of his Offices and are the immediate Effects of the Vertue and Efficacy thereof So is our Reconciliation and Peace with God the peculiar Effect of his Oblation which as a Priest he offered unto God And so in like manner is our Sanctification also wherein we are washed and cleansed from our Sins in his Blood Ephes. 5. 25 26. Tit. 2. 14. And although Grace be wrought in us by the Administration of the Kingly Power of Christ yet it is in the pursuit of what he had done for us as a Priest and the making of it effectual unto us For by his Kingly Power he makes effectual the Fruits of his Oblation and Intercession But Gifts proceed solely from the Regal Office and Power of Christ. They have a remote respect unto and Foundation in the Death of Christ in that they are all given and distributed unto and for the good of that Church which he purchased with his own Blood but immediately they are Effects only of his Kingly Power Hence Authority to give and dispose them is commonly placed as a Consequent of his Exaliation at the Right Hand of God or with respect thereunto Mat. 28. 18. Acts 2. 33. This the Apostle declares at large Ephes. 4. 7 8 9 10 11. Christ being exalted at the Right Hand of God all Power in Heaven and Earth being given unto him and he being given to be Head over all things unto the Church and having for that end received the Promise of the Spirit from the Father he gives out these Gifts as it seemeth good unto him And the Continuation of their Communication is not the least Evidence of the Continuance of the Exercise of his Kingdom For besides the Faithful Testimony of the Word to that purpose there is a three-fold Evidence thereof giving us Experience of it 1 His Communication of Saving Grace in the Regeneration Conversion and Sanctification of the Elect. For these things he worketh immediately by his Kingly Power And whilst there are any in the World savingly called and sanctified he leaves not himself without Witness as to his Kingly Power over all Flesh whereon he gives Eternal Life unto unto as many as the Father hath given him John 17. 2. But this Evidence is wholly invisible unto the World neither is it capable of receiving it when tendred because it cannot receive the Spirit nor seeth him nor knoweth him John 14. 17. Nor are the things thereof exposed to the Judgment of Sence or Reason 1 Cor. 2. 9 10. 2 Another Evidence hereof is given in the Judgments that he executes in the World and the outward Protection which he affords unto his Church On both these there are evident Impressions of the continued actual Exercise of his Divine Power and Authority For in the Judgments that he executes on Persons and Nations that either reject the Gospel or persecute it especially in some signal and uncontrollable Instance as also in the Guidance Deliverance and Protection of his Church he manifests that though he was dead yet he is alive and hath the Keys of Hell and Death But yet because he is on the one Hand pleased to exercise great Patience towards many of his open stubborn Adversaries yea the greatest of them suffering them to walk and prosper in their own ways and to leave his Church unto various Trials and Distresses his Power is much hid from the World at present in these Dispensations 3 The third Evidence of the Continuance of the Administration of his Mediatory Kingdom consists in his Dispensation of these Spiritual Gifts which are properly the Powers of the New World For such is the Nature of them and their Use such the Sovereignty that appears in their Distribution such their Distinction and Difference from all natural Endowments that even the World cannot but take notice of them though it violently hate and persecute them and the Church is abundantly satisfied with the Sense of the Power of Christ in them Moreover the principal End of these Gifts is to enable the Officers of the Church unto the due Administration of all the Laws and Ordinances of Christ unto it's Edification But all these Laws and Ordinances these Offices and Officers he gives unto the Church as the Lord over his own House as the Sole Sovereign Lawgiver and Ruler thereof § 13. FIFTHLY They differ as unto the Event even in this World they may come unto and oft-times actually do so accordingly For all Gifts the best of them and that in the hignest Degree wherein they may be attained in this Life may be utterly lost or taken away The Law of their Communication is that who improveth not that Talent or Measure of them which he hath received it shall be taken from him For whereas they are given for no other end but to Trade withall according to the several Capacities and Opportunities that Men have in the Church or their Families or their own private Exercise if that be utterly neglected to what end should they be left unto rust and uselesness in the Minds of any Accordingly we find it to come to pass Some neglect them some reject them and from both sorts they are Judicially taken away Such we have amongst us Some there are who had received Considerable Spiritual Abilities for Evangelical Administrations But after a while they have fallen into an outward state of things wherein as they suppose they shall have no Advantage by them yea that their Exercise would turn to their Disadvantage and thereon do wholly neglect them By this means they have insensibly decayed until they become as devoid of Spiritual Abilities as if they never had Experience of any Assistance in that kind They can no more either pray or speak or evidence the Power of the Spirit of God in any thing unto the Edification of the Church Their Arm is dried
Idea of it even the Lord Jesus Christ in his Ministry namely what he did what he spake how on all occasions his Condescention Meekness and Authority did manifest themselves until he be changed into the same Image and likeness by the Spirit of the Lord. The same is to be done in their place and Sphere towards the Apostles as the principal Followers of Christ and who do most lively represent his Graces and Wisdom unto us Their Writings and what is written of them are to be searched and studied unto this very end that considering how they behaved themselves in all Instances on all occasions in their Testimony and all Administrations of the Truth we may endeavour after a Conformity unto them in the Participation of the same Spirit with them It would be no small stay and Guidance unto us if on all occasions we would diligently search and consider what the Apostles did in such Circumstances or what they would have done in answer to what is recorded of their Spirit and Actings For although this Wisdom be a Gift of the Holy Spirit yet as we now consider it as it is continued in the Church it may be in part obtained and greatly improved in the due Use of the Means which are subservient thereunto provided that in all we depend solely on God for the giving of it who hath also prescribed these Means unto us for the same End § 8. 4. LET them who design a Participation of this Gift take heed it be not stifled with such vitious Habits of Mind as are expresly contrary unto it and destructive of it Such are Self-fulness or Confidence Hastiness of Spirit Promptness to speak and Slowness to hear which are the great Means which make many abound in their own Sense and Folly to be wise in their own Conceits and contemptible in the Judgment of all that are truly so Ability of Speech in time and season is an especial Gift of God and that eminently with respect unto the Spiritual things of the Gospel But a Profluency of Speech venting it self on all occasions and on no occasions making Men open their Mouths wide when indeed they should shut them and open their Ears and to pour out all that they know and what they do not know making them angry if they are not heard and impatient if they are contradicted is an unconquerable Fortification against all true Spiritual Wisdom § 9 5. LET those who would be Sharers herein follow after those Gifts and Graces which do accompany it promote it and are inseparable from it Such are Humility Meekness Patience Constancy with Boldness and Confidence in Profession without which we shall be Fools in every Trial. Wisdom indeed is none of all these but it is that which cannot be without them nor will it thrive in any Mind that is not cultivated by them And he who thinks it is not worth his Pains and Travail nor that it will quit Cost to seek after this Spiritual Wisdom by a constant Watchfulness against the opposite Vices mentioned and Attendance unto those concomitant Duties and Graces must be content to go without it This is the first Instance given by our Apostle of the Spiritual Gifts of the Primitive Times to one is given by the Spirit the Word of Wisdom § 10. TO another the Word of Knowledge by the same Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shewed before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote the thing it self the Word of Knowledge that is Knowledge But if any shall suppose that because this Knowledge was to be expressed unto the Church for it's Edification it is therefore called a Word of Knowledge as a Word of Exhortation or a Word of Consolation that is Exhortation and Consolation administred by Words I shall not contend to the contrary It is Knowledge that is the Gift peculiarly intended in this Second Place And we must enquire both how it is an especial Gift and of what sort it is And it should seem that it cannot have the Nature of an especial Gift seeing it is that which was common to all For so saith the Apostle speaking unto the whole Church of the Corinthians We know that we all have Knowledge 1 Cor. 8. 1. And not only so but also adds that this Knowledge is a thing which either in it's own Nature tends unto an ill Issue or is very apt to be abused thereunto For saith he Knowledge puffeth up for which cause he frequently reflects upon it in other places But yet we shall find that it is a peculiar Gift and in it self singularly useful However it may be abused as the best things may be yea are most liable thereunto The Knowledge mentioned in that place by the Apostle which he ascribes in common unto all the Church was only that which concerned things Sacrificed unto Idols and if we should extend it farther unto an Understanding of the Mystery of the Gospel which was in the Community of Believers yet is there place remaining for an Eminency therein by vertue of an especial Spiritual Gift And as to what he adds about Knowledge puffing up he expounds in the next Words if any Man thinketh that he knoweth any thing he knoweth nothing yet as he ought to know Ver. 2. It is not Men's Knowledge but the vain and proud Conceit of ignorant Men supposing themselves knowing and wise that so puffeth up and hindreth Edification § 11. WHEREFORE 1 By this Word of Knowledge not that Degree of it which is required in all Christians in all the Members of the Church is intended Such a Measure of Knowledge there is necessary both unto Faith and Confession Men can believe nothing of that whereof they know nothing nor can they confess with their Mouths what they apprehend not in their Minds But it is somewhat singular eminent and not common to all Neither 2 Doth that Eminency or Singularity consist in this that it is Saving and Sanctifying Knowledge which is intended That there is such a peculiar Knowledge whereby God shines into the Hearts of Believers with a Spiritual Saving Insight into Spiritual things transforming the Mind into the Likeness of them I have at large elsewhere declared For it is reckoned among Gifts whereas that other is a Saving Grace whose difference hath been declared before It is expressed by the Apostle 1 Cor. 13. 2. by understanding all mysteries and all knowledge that is having an Understanding in and the knowledge of all Mysteries This Knowledge he calleth a Gift which shall vanish away Ver. 8. and so not belonging absolutely unto that Grace which being a part of the Image of God in us shall go over into Eternity And Knowledge in Ver. 2. is taken for the thing known if I understand all Knowledge which is the same with all Mysteries Wherefore the Knowledge here intended is such a peculiar and especial Insight into the Mysteries of the Gospel as whereby those in whom it was were enabled to teach and instruct others Thus
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
Souls of Men unto his Obedience making them free ready willing in the Day of his Power These were the Forces and Weapons that he used in the establishing of his Kingdom which were mighty through God to the pulling down of strong holds casting down of Imaginations and every high thing that exalteth it self against the Knowledge of God and bringing into Captivity every Thought to the Obedience of Christ 2 Cor. 10. 4 5. So doth the Apostle describe the success of these Administrations as an absolute conquest wherein all Opposition is broken all strong Holds and Fortifications are demolished and the whole reduced unto due Obedience For by this means were all things effected all the strong holds of Sin in the Minds of Men in their natural Darkness Blindness and Obstinacy all the high Fortifications of prejudices and vain proud lofty imaginations raised in them by Sathan were all cast down by and before Gospel Administrations managed by Vertue and Authority of these Spiritual Gifts which the Lord Christ ordained to be the Powers of his Kingdom § 9. THIRDLY Those of them which consisted in miraculous operations were suited to fill the World with an Apprehension of a Divine Power accompanying the Word and them by whom it was administred And sundry things unto the furtherance of the Gospel depended hereon As 1 The World which was stupid asleep in Sin and Security satisfied with their Lusts and Idolatries regardless of any thing but present Enjoyments was awakened hereby to an Attendance unto and Enquiry into this new Doctrine that was proposed unto them They could not but take notice that there was something more than ordinary in that Sermon which they were summoned unto by a Miracle And this was the first and principal use of these miraculous Operations They awakened the dull stupid World unto a consideration of the Doctrine of the Gospel which otherwise they would have securely neglected and despised 2 They weaken'd and took off those mighty prejudices which their Minds were possessed with by Tradition and Secular Enjoyments what these prejudices were I shall not here declare I have done it elsewhere It is enough to observe that they were as great as many as effectual as Humane Nature in any Case is capable of But yet although they were sufficiently of proof against all other means of Conviction yet they could not but sink and weaken before the manifest evidence of present Divine Power such as these miraculous Operations were accompanied withall For although all the things which they cleaved unto and intended to do so inseparably were as they thought to be preferred above any thing that could be offered unto them yet when the Divine Power appeared against them they were not able to give them Defence Hence upon these Operations one of these two Effects ensued 1 Those that were shut up under their Obstinacy and Unbelief were filled with Tormenting Convictions and knew not what to do to relieve themselves The Evidence of Miracles they could not withstand and yet would not admit of what they tendred and confirmed whence they were filled with Disquietments and Perplexities So the Rulers of the Jews manifested themselves to have been upon the Curing of the Impotent Person at the Gate of the Temple What shall we do say they to these Men for that indeed a notable Miracle hath been done by them Acts 4. 16. 2 The Minds of others were exceedingly prepared for the Reception of the Truth the Advantages unto that purpose being too many to be here insisted on 3 They were a great means of taking off the Scandal of the Cross. That this was that which the World was principally offended at in the Gospel is sufficiently known Christ Crucified was to the Jews a Stumbling-block and unto the Greeks Foolishness Nothing could possibly be or have been a matter of so high offence unto the Jews as to offer them a Crucified Messiah whom they expected as a Glorious King to subdue all their Enemies nor ever will they receive him in the Mind wherein they are upon any other Terms And it seemed a part of the extreamest Folly unto the Grecians to propose such Great and Immortal Things in the Name of one that was himself Crucified as a Malefactor And a shame it was thought on all hands for any Wise Man to profess or own such a Religion as came from the Cross. But yet after all this blustering of Weakness and Folly when they saw this Doctrine of the Cross owned by God and witnessed unto by manifest Effects of Divine Power they could not but begin to think that Men need not be much ashamed of that which God so openly avowed And all these things made way to let in the Word into the Minds and Consciences of Men where by its own Efficacy it gave them satisfying Experience of its Truth and Power § 10. FROM these few Instances whereunto many of an alike Nature might be added it is manifest how these Spiritual Gifts were the Powers of the World to come the Means Weapons Arms that the Lord Christ made use of for the subduing of the World destruction of the Kingdom of Sathan and Darkness with the planting and establishment of his own Church on the Earth And as they were alone suited unto his Design so his Accomplishment of it by them is a glorious Evidence of his Divine Power and Wisdom as might easily be demonstrated Of Ordinary Gifts of the Spirit CHAP. VI. The Grant Institution Use Benefit End and Continuance of the Ministry § 1. THE consideration of those Ordinary Gifts of the Spirit which are annexed unto the Ordinary Powers and Duties of the Church doth in the next place lye before us And they are called Ordinary not as if they were absolutely common unto all or were not much to be esteemed or as if that were any way a diminishing Term But we call them so upon a double account 1 In distinction from those Gifts which being absolutely Extraordinary did exceed the whole Power and Faculties of the Souls of Men as Healings Tongues and Miracles For otherwise they are of the same Nature with most of those Gifts which were bestowed on the Apostles and Evangelists differing only in degree Every true Gospel Ministry hath now Gifts of the same kind with the Apostles in a degree and measure sufficient to their Work excepting those mentioned 2 Because of their continuance in the ordinary state of the Church which also they shall do unto the Consummation of all things Now my design is to treat peculiarly of the Gifts of the Holy Spirit But because there is a Gift of Christ which is the Foundation and Subject of them something must be spoken briefly unto that in the first place And this Gift of Christ is that of the Ministry of the Church the Nature of which Office I shall not consider at large but only speak unto it as it is a Gift of Christ. And this I shall do by some little illustration
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
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
is as pleadable against them who pretend to exercise the Rule and Power of his present Kingdom after the manner of the Potestative Administrations of the World When our Saviour forbad all Rule unto his Disciples after the manner of the Gentiles who then possessed all Sovereign Power in the World and told them that it should not be so with them that some should be great and exercise Dominion over others but that they should serve one another in Love the greatest Condescention unto Service being required of them who are otherwise most eminent he did not intend to take from them or divest them of that Spiritual Power and Authority in the Government of the Church which he intended to commit unto them His Design therefore was to declare what that Authority was not and how it should not be exercised A Lordly or Despotical Power it was not to be nor was it to be exercised by Penal Laws Courts and Coercive Jurisdiction which was the way of the Administration of all Power among the Gentiles And if that kind of Power and Rule in the Church which is for the most part exercised in the World be not forbidden by our Saviour no Man living can tell what is so For as to Meekness Moderation Patience Equity Righteousness they were more easie to be found in the Legal Administrations of Power among the Gentiles than in these used in many Churches But such a Rule is signified unto them the Authority whereof from whence it proceedeth was Spiritual its Object the Minds and Souls of Men only and the way of whose Administration was to consist in an humble holy Spiritual Application of the Word of God or Rules of the Gospel unto them 2 The End of this Rule is meerly and solely the Edification of the Church All the Power that the Apostles themselves had either in or over the Church was but unto their Edification 2 Cor. 10. 8. And the Edification of the Church consists in the Encrease of Faith and Obedience in all the Members thereof in the subduing and mortifying of Sin in Fruitfulness in good Works in the Confirmation and Consolation of them that stand in the raising up them that are fallen and the recovery of them that wander in the Growth and Flourishing of mutual Love and Peace and whatever Rule is exercised in the Church unto any other end is Foreign to the Gospel and tends only to the Destruction of the Church it self 3 In the way and manner of the Administration of this Rule and Government two things may be considered 1 What is internal in the Qualifications of the Minds of them by whom it is to be exercised Such are Wisdom Diligence Love Meekness Patience and the like Evangelical Endowments 2 What is external or what is the outward Rule of it and this is the Word and Law of Christ alone as we have elsewhere declared § 9. FROM these things it may appear what is the Nature in general of that Skill in the Rule of the Church which we assert to be a peculiar Gift of the Holy Ghost If it were only an Ability or Skill in the Canon or Civil Law or Rules of Men if only an Acquaintance with the Nature and Course of some Courts proceeding litigiously by Citations Processes Legal Pleadings issuing in Pecuniary Mulcts outward Coercions or Imprisonments I should willingly acknowledge that there is no peculiar Gift of the Spirit of God required thereunto But the Nature of it being as we have declared it is impossible it should be exercised aright without the especial Assistance of the Holy Ghost Is any Man of himself sufficient for these things Will any Man undertake of himself to know the mind of Christ in all the occasions of the Church and to adminster the Power of Christ in them and about them Wherefore the Apostle in many places teacheth that Wisdom Skill and Understanding to administer the Authority of Christ in the Church unto its Edification with Faithfulness and Diligence are an especial Gift of the Holy Ghost Rom. 12. 6 8. 1 Cor. 12. 28. It is the Holy Ghost which makes the Elders of the Church it's Bishops or Overseers by calling them to their Office Acts 20. 28. And what he calls any Man unto that he furnisheth him with Abilities for the Discharge of And so have we given a brief Account of these Ordinary Gifts which the Holy Ghost communicates unto the constant Ministry of the Church and will do so unto the Consummation of all things having moreover in our Passage manifested the Dependance of the Ministry on this Work of his so that we need no Addition of Pains to demonstrate that where he goeth not before in the Communication of them no outward Order Call or Constitution is sufficient to make any one a Minister of the Gospel § 10 THERE are Gifts which respect Duties only Such are those which the Holy Ghost continues to communicate unto all the Members of the Church in a great Variety of Degrees according to the Places and Conditions which they are in unto their own and the Churches Edification There is no need that we should insist upon them in particular seeing they are of the same nature with them which are continued unto the Ministers of the Church who are required to excell in them so as to be able to go before the whole Church in their Exercise The Spirit of the Gospel was promised by Christ unto all his Disciples unto all Believers unto the whole Church and not unto the Guides of it only To them he is so in an especial manner with respect unto their Office Power and Duty but not absolutely or only As he is the Spirit of Grace he quickens animates and unites the whole Body of the Church and all the Members of it in and unto Christ Jesus 1 Cor. 12. 12 13. And as he is the Administrator of all Supernatural Gifts he furnisheth the whole Body and all it's Members with Spiritual Abilities unto it's Edification Ephes. 4. 15 16. Col. 2. 19. And without them in some measure or degree ordinarily we are not able to discharge our Duty unto the Glory of God For § 11. 1. THESE Gifts are a great means and help to excite and exercise Grace it self without which it will be lifeless and apt to decay Men grow in Grace by the due exercise of their own Gifts in Duties Wherefore every individual Person on his own account doth stand in need of them with respect unto the exercise and improvement of Grace Zech. 12. 10. 2 Most Men have it may be such Duties incumbent on them with respect unto others as they cannot discharge aright without the especial Aid of the Spirit of God in this kind So is it with all them who have Families to take care of and provide for For ordinarily they are bound to instruct their Children and Servants in the Knowledge of the Lord and to go before them in that Worship which God requires of
them as Abraham did the Father of the Faithful And hereunto some Spiritual Abilities are requisite For none can teach others more than they know themselves nor perform Spiritual Worship without some Spiritual Gifts unless they will betake themselves unto such shifts as we have before on good Grounds rejected 3. Every Member of a Church in Order according to the Mind of Christ possesseth some Place Use and Office in the Body which it cannot fill up unto the Benefit and Ornament of the whole without some Spiritual Gift These places are various some of greater use than others and of more necessity unto the Edification of the Church but all are useful in their kind This our Apostle disputes at large 1 Cor. 12. 12 13 14 15 16 17 18 19 20 c. All Believers in due order do become one Body by the participation of the same Spirit and Union unto the same Head Those who do not so partake of the one Spirit who are not united unto the Head do not properly belong to the Body whatever place they seem to hold therein Of those that do so some are as it were an Eye some as an Hand and some as a Foot All these useful in their several places and needful unto one another None of them is so highly exalted as to have the least occasion of being lifted up as though he had no need of the rest for the Spirit distributeth unto every one severally as he will not all unto any one save only unto the Head our Lord Jesus from whom we all receive Grace according to the measure of his Gift Nor is any so depressed or useless as to say It is not of the Body nor that the Body hath no need of it But every one in his Place and Station concurrs to the Unity Strength Beauty and Growth of the Body which things our Apostle disputes at large in the place mentioned 4 Hereby are supplies communicated unto the whole from the Head Ephes. 4. 15 16. Col. 2. 19. It is of the Body that is of the Church under the Conduct of its Officers that the Apostle discourseth in those places And the Duty of the whole it is to speak the Truth in Love every one in his several Place and Station And herein God hath so ordered the Union of the whole Church in it self unto and in dependance on its Head as that through and by not only the supply of every Joint which may express either the Officers or more Eminent Members of it but the effectual working of every part in the Exercise of the Graces and Gifts of the Spirit doth impart to the whole the Body may Edifie it self and be Encreased Wherefore 5 The Scripture is express that the Holy Ghost doth communicate of those Gifts unto private Believers and directs them in that Duty wherein they are to be exercised 1 Pet. 4. 10. Every one that is every Believer walking in the Order and Fellowship of the Gospel is to attend unto the Discharge of his Duty according as he hath received Spiritual Ability So was it in the Church of Corinth 1 Cor. 1. 5 6 7. and in that of the Romans Chap. 15. 14. as they all of them knew that it was their Duty to covet the best Gifts which they did with success 1 Cor. 12. 31. And hereon depend the Commands for the Exercise of those Duties which in the Ability of these Gifts received they were to perform So were they all to admonish one another to exhort one another to Build up one another in their most Holy Faith And it is the loss of those Spiritual Gifts which hath introduced amongst many an utter neglect of these Duties so as they are scarce heard of among the generality of them that are called Christians But blessed be God we have large and full Experience of the continuance of this Dispensation of the Spirit in the Eminent Abilities of a multitude of private Christians however they may be despised by them who know them not By some I confess they have been abused some have presumed on them beyond the Line and Measure which they have received some have been puffed up with them some have used them disorderly in Churches and to their hurt some have boasted of what they have not received all which miscarriages also befell the Primitive Churches And I had rather have the Order Rule Spirit and Practice of those Churches that were planted by the Apostles with all their Troubles and Disadvantages than the Carnal Peace of others in their open Degeneracy from all those things § 12. IT remains only that we enquire how Men may come unto or attain a participation of these Gifts whether Ministerial or more Private And unto this End we may observe 1 That they are not Communicated unto any by a sudden Afflatus or extraordinary Infusion as were the Gifts of Miracles and Tongues which were bestowed on the Apostles and many of the first Converts That Dispensation of the Spirit is long since ceased and where it is now pretended unto by any it may justly be suspected as an Enthusiastick Delusion For as the End of those Gifts which in their own Nature exceed the whole power of all our Faculties is ceased so is their Communication and the manner of it also Yet this I must say that the Infusion of Spiritual Light into the Mind which is the Foundation of all Gifts as hath been proved being wrought sometimes suddenly or in a short season the Concomitancy of Gifts in some good measure is oftentimes sudden with an appearance of something Extraordinary as might be manifested in instances of several sorts 2 These Gifts are not absolutely attainable by our own Diligence and Endeavours in the use of means without respect unto the Soveraign Will and Pleasure of the Holy Ghost Suppose there are such means of the Attainment and Improvement of them and that several Persons do with the same measures of Natural Abilities and Diligence use those means for that end yet it will not follow that all must be equally Partakers of them They are not the immediate product of our own Endeavours no not as under an ordinary Blessing upon them For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbitrary Largesses or Gifts which the Holy Spirit worketh in all Persons severally as he will Hence we see the different Events that are among them who are exercised in the same Studies and Endeavours some are endued with Eminent Gifts some scarce attain unto any that are useful and some despise them Name and Thing There is therefore an immediate Operation of the Spirit of God in the Collation of these Spiritual Abilities which is unaccountable by the measures of Natural Parts and Industry Yet I say 4 That ordinarily they are both attained and increased by the due use of Means suited thereunto as Grace is also which none but Pelagians affirm to be absolutely in the power of our own Wills And the naming of these Means shall put
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