sheds him abundantly or powers him on us so He sheds abroad or powres out the Love of God in our hearts Not to insist on the expression which is Metaphoricall the businesse is that the Comforter gives a sweet and plentifull Evidence and perswasion of the Love of God to us such as the soule is taken delighted satiated withall This is his work and he doth it effectually To give a poore sinfull soule a comfortable perswasion affecting it throughout in all its faculties and affections that God in Jesus Christ loves him delights in him is well pleased with him hath thoughts of tendernesse and kindnesse towards him to give I say a soule an overflowing sence hereof is an unexpressible mercy This we have in a peculiar manner by the H. Gh it is his proper work as all his works are works of Love and kindnes so this of § 9 communicating a sense of the Love of the Father mixes it self with all the particulars of his actings And as we have herein peculiar communion with himselfe so by him we have communion with the Father even in his Love which is thus shed abroad in our hearts so not only do we rejoyce in and Glorify the Holy Ghost which doth this work but in him also whose love it is Thus is it also in respect of the Sonne in his taking of His and showing of it unto us as was declared What we have of heaven in this World lyes herein and the manner of our fellowship with the Holy Ghost on this account falls in with what was spoken before 4. Another Effect we have of his Rom. 8. 16. The spirit it selfe § 10 bears witnesse with our spirits that we are the Children of God You know whose Children we are by nature children of Satan and of the curse or of wrath By the Spirit we are put into another capacity and are Adopted to be the children of God inasmuch as by receiving the spirit of our Father we become the children of our Father Thence is he called v. 15. the Spirit of Adoption Now sometimes the soule because it hath somewhat remaining in it of the principle that it had in its old condition is put to Question whether it be a child of God or no and thereupon as in a thing of the greatest importance puts in its claime with all the Evidences that it hath to make good its Title The spirit comes and beares witnesse in this case An allusion it is to judiciall proceedings in point of Titles and Evidences The Judge being set the person concerned layes his claime produceth his Evidences and pleads them his Adversaries endeavouring all that in them lies to invalidate them and disanull his plea and to cast him in his claime In the middest of the triall a person of known and approved integrity comes into the Court and gives Testimony fully and directly on the behalfe of the claimer which stops the mouthes of all his Adversaries and filles the man that pleaded with joy and satisfaction So is it in this case The soule by the power of its own Conscience is brought before the Law of God there a man puts in his plea that He is a Child of God that he belongs to Gods family and for this end produceth all his Evidences every thing whereby Faith gives him an interest in God Satan in the mean time opposeth with all his might sinne and Law assist him many flawes are found in his Evidences the Truth of them all is questioned and the soule hangs in suspence as to the issue In the middest of the plea and contest the Comforter comes and by a word of promise or otherwise overpowers the heart with a comfortable perswasion and bears downe all objections that his plea is good and that he is a child of God And therefore it is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When our Spirits are pleading their Right and Title He comes in and bears witnesse on our side at the same time enabling us to put forth acts of filiall obedience kind and Child like which is called crying Abba father Remember still the manner of the Spirit 's working before mentioned that he doth it effectually voluntarily and freely Hence sometimes the dispute hangs long the cause is pleading many years The Law seems sometimes to prevaile sin and Satan to rejoyce and the poor soule is filled with dread about its inheritance perhaps it s own witnesse from its Faith Sanctification former experience keeps up the plea with some life and comfort but the work is not done the conquest is not fully obtained untill the Spirit who worketh freely and effectually when and how he will comes in with his Testimony also cloathing his power with a word of promise he makes all parties concerned to attend unto him and puts an end to the Controversy Herein he gives us holy Communion with himselfe The soule knows his voyce when he speaks nec hominem sonat There is something too great in it to be the Effect of a created power When the Lord Jesus Christ at one word stilled the raging of the Sea and Wind all that were with him knew there was Divine power at hand Math. 4. 39. And when the Holy Ghost by one word stills the tumults and stormes that are raised in the Soule giving it an immediate calme and security it knows his divine power and rejoyces in his presence 5. He seales us We are sealed by the holy Spirit of promise Eph. § 11 1. 13. and grieve not the Holy Spirit whereby you are sealed to the day of redemption chap. 4. 30. I am not very clear in the certaine peculiar intendment of this Metaphor what I am perswaded of the mind of God in it I shall briefely impart In a seale two things are Considered 1. The nature of it 2. The use of it The nature of sealing consists in the imparting of the image or character of the seale to the thing sealed This is to seale a thing to stampe the character of the seale on it In this sense the effectuall Communication of the image of God unto us should be our sealing The Spirit on Believers really communicating the image of God in Righteousnesse and true Holinesse unto the Soule sealeth us To have this stamp of the Holy Ghost so as to be an evidence unto the soul that it is accepted with God is to be sealed by the spirit taking the Metaphor from the nature of sealing And in this sense is our Saviour said to be sealed of God Joh. 6. 27. even from that impression of the power wisedome and majesty of God that he had upon him in the discharge of his Office 2. The End of sealing is twofold 1. To confirme or ratify any grant or conveiance made in writing In such cases men § 12 set their seales to make good and confirme their grants and when this is done they are irrevocable Or to confirme the testimony that is given by any one of the
The spirit of the Lord shall rest upon him the spirit of wisdome and understanding the spirit of councell and might the spirit of knowledge and of the feare of the Lord c. Many of the endowments of Christ from the Spirit wherewith he was abundantly anointed are here recounted Principally those of Wisdome Councell and Understanding are insisted on on the Account whereof all the Treasures of Wisdome and Knowledge are said to be in him Col. 2. 3. and though this be but some part of the furniture of Jesus Christ for the discharge of his Office yet it is such as where our anoynting to the same purpose is mentioned it is said peculiarly on the effecting of such Qualifications as these so John 2. 22 and 27. the work of the anoynting is to teach us The Spirit therein is a Spirit of Wisdome and understanding of Councell Knowledge and quick understanding in the feare of the Lord. So was the great promise of the Comforter that he should teach us Joh. 14. 26. that he should guide us into all truth Chap. 16. 13. This of teaching us the mind and will of God in the manner wherein we are taught it by the Spirit our Comforter is an eminent part of our unction by him which only I shall instance in Give me leave to say there is a threefold teaching by the spirit 1. A teaching by the Spirit of Conviction and illumination so the Spirit teacheth the world that is many in it by the Preaching of the Word as he is promised to doe Joh. 16. 8. 2. A teaching by the spirit of Sanctification opening blind eyes giving a new understanding shining into our hearts to give us a knowledge of the Glory of God in the face of Jesus Christ enableing us to receive Spirituall things in a Spirituall light 1 Cor. 2. 8. giving a saving knowledge of the mistery of the Gospell and this in severall degrees is common to all Believers 3. A teaching by the Spirit of Consolation making sweet usefull and joyfull to the soule the discoveries that are made of the mind and Will of God in the light of the Spirit of Sanctification Here the oyle of the Spirit is called the Oyle of gladnesse That which beings Joy and Gladnesse with it And the name of Christ hereby discovered is a sweet oyntment powred forth that causeth Soules to runne after him with joy and delight Cant. 1. 2. We see it by daily experience that very many have little tast and sweetnesse and relish in their Soules of those Truths which yet they savingly know and believe But when we are taught by this unction oh how sweet is every thing we know of God As we may see in the place of Iohn where mention is made of the teaching of this unction it respects peculiarly the Spirit teaching of us the Love of God in Christ the shining of his Countenance which as David speaks puts Gladnesse into our hearts Psal. 4. 6 7. We have this then by the Spirit he teacheth us of the Love of God in Christ he makes every Gospell Truth as wine well refined § 25 to our Soules and the good things of it to be a feast of fatt things gives us Joy and gladnesse of heart with all that wee know of God which is the great preservative of the Soule to keep it close to Truth The Apostle speaks of our teaching by this unction as the meanes whereby we are preserved from seduction Indeed to know any Truth in the Power sweetnesse Joy Gladnesse of it is that great security of the soules constancy in the preservation and retaining of it They will readily change Truth for Error who find no more sweetnesse in the one then in the other I must crave the Readers pardon for my briefe passing over these great things of the Gospell my present designe is rather to enumerate then to unfold them This one work of the Holy Ghost might it be pursued would require a fuller discourse then I can allot unto the whole matter in hand All the priviledges we enjoy all the Dignity and honour we are invested withall our whole dedication unto God our Nobility and Royalty our interest in all Church advantages and approaches to God in worship our separation from the world the name whereby we are called the liberty we enjoy all flow from this head are all branches of this effect of the Holy Ghost I have mentioned only our teaching by this unction a Teaching that brings joy and gladnesse with it by giving the heart a sense of the Truth wherein we are instructed When we find any of the good Truths of the Gospell come home to our soules with life vigour and power giving us gladnesse of heart transforming us into the image and likenesse of it the Holy Ghost is then at his work is powring out of his oyle We have Adoption also by the Spirit hence he is called the Spirit of Adoption that is either he who is given to Adopted ones § 26 to secure them of it to beget in their hearts a sense and Perswasion of the Fathers Adopting Love or else to give them the priviledge it selfe as is intimated Joh. 1. 12. Neither is that opposite hereunto which we have Gal. 4 6. for God may send the spirit of supplication into our hearts because we are Sons and yet Adopted by his spirit But of this elsewhere He is also called the Spirit of Supplication under which notion he is promised Zach. 12. 10. and how he affects that in us is § 27 declared Rom. 8. 26. 27. and Gal 4. 6. and we are thence said to pray in the Holy Ghost Our prayers may be considered 1. Two waies First as a spirituall Duty required of us by God and so they are wrought in us by the Spirit of Sanctification which helps us to performe all our duties by exalting all the faculties of the Soule for the Spirituall discharge of their respective offices in them 2. As a meanes of retaining Communion with God whereby we sweetly ease our hearts in the bosome of the Father and receive in refreshing tasts of his Love The Soule is never more raysed with the Love of God then when by the Spirit taken into intimate communion with him in the discharge of this duty and therein it belongs to the Spirit of Consolation to the Spirit promised as a Comforter And this is the next thing to be considered in our Communion with the Holy Ghost namely what are the peculiar Effects which he worketh in us and towards us being so bestowed on us as was declared and working in the way and manner insisted on Now these are His bringing the promises of Christ to remembrance glorifying him in our hearts shedding abroad the love of God in us witnessing with us as to our spirituall estate and condition sealing us to the day of redemption being the earnest of our Inheritance anoynting us with priviledges as to their consolation confirming our Adoption and being present
in Christ but of this fully before This then also is hid in him 3. There must moreover be a way wherein we must walke with God God did at the beginning assigned us a path to walke in with him even the path of Innocency and exact Holinesse in a Covenant of workes This path by sinne is so filled with thornes and briers so stopped up by curses and wrath that no flesh living can take one step in that path a new way for us to walke in must be found out if ever we think to hold communion with God And this also lys upon the former account It is hid in Christ All the world cannot but by and in him discover a path that a man may walke one step with God in And therefore the holy Ghost tells us that Christ hath consecrated dedicated and set apart for that purpose a new and living way into the holyest of all Heb. 10. 20. a new one for the first old one was uselesse a living one for the other is dead therefore saith he v. 22. let us draw neer having a way to walke in let us draw neere And this way that he hath prepared is no other but himselfe Ioh. 14. 5. in answer to them who would goe to the Father and hold Communion with him he tells them I am the way and no man cometh to the Father but by me He is the medium of all Communication between God and us In him we meet in him we walke all influences of Love Kindesse Mercy from God to us are through him all our returnes of Love Delight Faith Obedience unto God are all through him He being that one way God so often promiseth his people and it is a glorious way Isa. 35. 8. an high way a way of Holinesse a way that none can erre in that once enter it which is further set out Isa. 42. 16. All other ways all paths but this go down to the chambers of death they all lead to walke contrary to God 4. But suppose all this that Agreement be made Acquaintance given and a way provided yet if we have no Strength § 38 to walke in that way what will all this availe us This also then must be added Of our selves we are of no strength Rom. 5. 6. poore weakelings not able to goe a step in the ways of God when we are set in the way either we throw our selves down or Temptations cast us down and we make no progresse and the Lord Iesus tells us plainely that without him we can doe nothing Ioh. 15. 5. not any thing at all that shall have the least acceptation with God Neither can all the creatures in Heaven Earth yeild us the least assistance Mens contending to do it in their own power comes to nothing This part of this Wisdome also is hid in Christ. All strength to walke with God is from him I can doe all things through Christ that strengthneth me saith Saint Paul Phil. 4. 12. who denys that of our selves we have any sufficiency 2 Cor. 3. 5. We that can doe nothing in our selves we are such weaklings can doe all things in Jesus Christ as Giants and therefore in him we are against all oppositions in our way more than Conquerours Rom. 8. 37. and that because from his fullnesse we receive Grace for Grace Joh. 1. 16. From him have we the Spirit of life and power whereby he beares us as on Eagles wings swiftly safely in the paths of walking with God Any step that is taken in any way by strength that is not immediately from Christ is one step towards Hell He first takes us by the arme and teaches us to goe untill he lead us on to perfection He hath milke and strong meat to feed us he strengthens us with all might and is with us in our running the race that is set before us But yet 5. Whence should we take this Confidence as to walke with § 39. Heb. 12. 31. God even our God who is a consuming fire Was there not such a dread upon his people of old that it was taken for granted among them that if they saw God at any time it was not to be endured they must dye Can any but with extreame horrour think of that dreadfull appearance that he made unto them of old upon Mount Sinai untill Moses himself who was their Mediator said I exceedingly feare and quake Heb. 12. 21. and all the people said let not God speake with us least we dye Exod. 20. 19. Nay though men have apprehensions of the Goodnesse and kindnesse of God yet upon any discovery of his Glory how doe they tremble and are filled with dread and astonishment Hath it not been so with the choisest of his Saints Heb. 3. 16. Isa. 6. 5. Job 42. 5 6. whence then should we take to our selves this boldnesse to walke with God This the Apostle will informe us in Heb. 10 19. it is by the blood of Jesus so Ephes. 3 12. in him we have boldnesse and accesse with confidence not standing a farre off like the people at the giving of the Law but drawing nigh to God with boldnesse and that upon this account The dread and terrour of God entred by sinne Adam had not the least thought of hiding himselfe untill he had sinned The guilt of sinne being on the Conscience and this being a common notion left in the hearts of all that God is a most Righteous revenger thereof this fills men with dread and horrour at an apprehension of his presence fearing that he is come to call their sinnes to remembrance Now the Lord Jesus by the Sacrifice and the Attonement that he hath made hath taken away this Conscience of sinne that is a dread of revenge from God upon the account of the guilt thereof He hath removed the slaying sword of the Law and on that account gives us great boldnesse with God discovering him unto us now no longer as a revenging Judge but as a tender mercifull and reconciled Father Moreover wherereas there is on us by nature a Spirit of Bondage filling us with innumerable tormenting feares he takes it a way and gives us the Spirit of Adoption whereby we cry Abba Father behave our selves with Confidence and gracious boldnesse as Children for where the Spirit of God is there is Liberty 2 Cor. 3. 17. That is a freedome from all that dread and terrour which the Administration of the Law brought with it Now as there is no sinne that God will more severely revenge then any boldnesse that man takes with him out of Christ so there is no grace more acceptable to him then that boldnesse which he is pleased to afford us in the blood of Jesus There is then 6. But one thing more to adde and that is that two cannot walke together unlesse they have the same designe in hand § 40 and ayme at the same End this also in a word is given us in the Lord Jesus The End of God is
He doth not only Justify his Saints from the guilt of sinne but also sanctify and wash them from the filth of sinne the first is from his life and death as a Sacrifice of Propitiaton this from his death as a purchase and his life as an example So the Apostle Heb. 9. 14. as also Eph. 5. 26 27. Two things are eminent in this Issue of Purchased Grace 1. The removall of defilement 2. The bestowing of cleannesse in Actuall Grace For the first it is also threefold 1. The habituall cleansing of § 8 our nature We are naturally uncleane defiled habitually so For who can bring a cleane thing from that which is uncleane Job 14. 4. That which is borne of the flesh is flesh Joh. 3. 6. It is in the pollution of our blood that we are borne Ezek. 16. wholly defiled and polluted The Grace of Sanctification purchased by the blood of Christ removes this defilement of our nature 1 Cor. 6. 11. Such were some of you but ye are washed ye are Sanctifyed So also Tit. 3. 3 4 5. He hath saved us by the washing of Regeneration and the renewing of the Holy Ghost How far this originall habituall pollution is removed need not be disputed It is certaine the soule is made faire and beautifull in the sight of God Though the sinne that doth defile remaines yet it s habituall defilement is taken away But the handling of this lys not in my ayme 2. Taking away the Pollutions of all our actuall transgressions There is a defilement attending every actuall sinne Our own cloaths make us to be abhorred Job 9. 31. A spot a staine rust wrinkle filth blood attends every sinne Now 1 Joh. 1. 7. the blood of Jesus Christ cleanseth us from all sinne Besides the defilement of our natures which he purgeth Tit. 1. 15. he takes away the defilement of our Persons by actuall follies by one offering He Pefected for ever them that are Sanctifyed By himselfe He purged our sinnes before He sate down at the right hand of Majesty on high Heb. 1. 3. 3. In our best dutys we have defilement Isa. 64 6. Selfe Unbeliefe Forme drop themselves into all that we doe We may be ashamed of our choysest performances God hath promised that the Saints good workes shall follow them truely were they to be measured by the Rule as they come from us and weighed in the ballance of the Sanctuary it might be well for us that they might be buried for ever but the Lord Christ first as our High Priest beares the iniquity the guilt and provocation which in severe Justice doth attend them Exod. 28. 37. 38. and not only so but he washes away all their filth and defilements He is as a Refiners fire to purge both the Sons of Levi and their offerings adding moreover sweet incense to them that they may be accepted Whatever is of the Spirit of Himselfe of Grace that remaines whatever is of selfe flesh unbeliefe that is hay and stubble that he consumes wasts takes away So that the Saints good workes shall meet them one day with a changed countenance that they shall scarce know them that which seemed to them to be black deformed defiled shall appeare beautifull and glorious they shall not be affraid of them but rejoyce to see them follow them And this cleansing of our Natures Persons and dutys hath its § 9 whole foundation in the death of Christ. Hence our washing and purifying our cleansing and purging is ascribed to his blood and the sprinkling thereof Meritoriously this worke is done by the shedding of the blood of Christ efficiently by its sprinkling The sprinkling of the blood of Christ proceedeth from the Communication of the Holy Ghost which he promiseth to us as purchased by him for us He is the pure water wherewith we are sprinkled from all our sins That spirit of Judgement and Burning that takes away the filth and blood of the daughters of Syon And this is the first thing in the Grace of Sanctification Of which more afterwards 2. By bestowing cleanesse as to actuall Grace The blood § 10 of Christ in this purchased Grace doth not only take away defilement but also it gives purity that also in a threefold gradation 1. It gives the Spirit of Holinesse to dwell in us He is made unto us Sanctification 2 Cor. 1. 31. by procuring for us the Spirit of Sanctification our renewing is of the Holy Ghost who is shed on us through Christ alone Tit. 3. 6. this the Apostle mainly insists on Rom. 8. to wit that the prime and principall guift of Sanctification that we receive from Christ is the indwelling of the Spirit and our following after the guidance thereof But what concernes the Spirit in any kind must be referred to that which I have to offer concerning our Communion with him 2. He gives us Habituall Grace a principle of Grace opposed to § 11 the principle of lust that is in us by nature This is the Grace that dwells in us makes its abode with us which according to the distinct faculties of our soules wherein it is or the distinct objects about which it is exercised receiveth various Appellations being indeed all but one new principle of life In the understanding it is light in the will obedience in the Affections love in all Faith So also it is differenced in respect of its operations when it carries out the soule to rest on Christ it is Faith when to delight in him it is Love but still one and the same habit of Grace And this is the second thing 3. Actuall influence for the performance of every spirituall duty whatever After the Saints have both the former yet Christ § 12 tels them that without him they can doe nothing Joh. 15. 5. They are still in dependance upon him for new influences of Grace or supplys of the spirit they cannot live and spend upon the old stock for every new act they must have new Grace He must worke in us to will and to doe of his good pleasure Phil. 2. 13. And in these three thus briefely named consists that purchased Grace in the point of Sanctification as to the collating of purity and cleannesse wherein we have Communion with Christ. Thirdly this purchased Grace consists in priviledges to stand before God and these are of two sorts 1. Primary 2. Consequentiall § 13 Primary is Adoption The Spirit of Adoption Consequentiall are all the favours of the Gospell which the Saints alone have right unto But of this I shall speake when I come to the last branch of Communion with the Holy Ghost These are the things wherein we have Communion with Christ as to purchased Grace in this life Drive them up to perfection and you have that which we call everlasting Glory perfect Acceptance perfect Holinesse perfect Adoption or inheritance of Sonnes that 's Glory Our processe now in the next place is to what I mainely in tend even the manner how we hold
else is pretended is licentiousnesse So the Apostle argues Gal. 4. 6 7. he hath sent forth his spirit into their hearts crying Abba Father wherefore ye are no more Servants no more in bondage but have the liberty of Sons And this Liberty respects in the first place the family from whence the adopted person is translated it is his setting free from all the obligations of that family Now in this sense the liberty which the Saints have by Adoption § 12 is either from that which is reall or that which is pretended that which is reall respects a twofold issue of Law and Sinne. The morall unchangeable Law of God and Sin being in conjunction meeting with reference to any persons hath and hath had a twofold issue 1. An Oeconomicall institution of a new Law of Ordinances keeping in bondage those to whom it was given Col. 2. 14. 2. A Naturall if I may so call it pressing off those persons with its power and efficacy against sin whereof there are these parts 1. It s rigor and terror in commanding 2. It s Impossibility for accomplishment and so insufficiency for its primitively appointed end 3. The Issues of its transgression which are referred unto two heads 1. Curse 2. Death I shall speak very briefly of these because they are commonly handled and granted by all 2. That which is pretended is the power of any whatever § 13 over the conscience when once made free by Christ. First then Believers are freed from the instituted Law of Ordinances which upon the testimony of the Apostles was a yoke § 14 which neither we nor our Fathers in the faith could beare Acts 15. 10. Wherefore Christ blotted out this hand writing of Ordinances that was against them which was contrary to them and took it out of the way nayling it to his Crosse Col 2. 14. and thereupon the Apostle after a long dispute concerning the Liberty that we have from that Law concludes with this instruction Gal. 5. 1. stand fast in the Liberty wherewith Christ hath made us free 2. In reference to the Morall Law the first thing we have liberty from is its rigor and terror in commanding Heb. 12 § 15 18 19 20 21 22. We are not come to the Mount that might be touched and that burned with fire to the whirle-wind darknesse and tempest to the sound of the trumpet and the voice of words which they that heard besought that they might heare it no more But we are come to mount Sion c. As to that administration of the Law wherein it was given out with dread and terror and so exacted its obedience with rigor we are freed from it we are not called to that estate 2. It s Impossibility of accomplishment and so insufficiency § 16 for its primitive End by reason of sin Or we are freed from the Law as the instrument of Righteousnesse since by the impossibility of its fulfilling as to us it is become insufficient for any such purpose Rom. 8. 2 3. Gal. 3. 21 22 23. There being an impossibility of obtaining life by the Law we are exempted from it as to any such end and that by the righteousnesse of Christ Rom. 8. 3. 3. From the Issue of its transgression 1. § 17 Curse There is a solemne curse enwrapping the whole wrath of Cod annexed to the Law with reference to the transgression thereof and from this are we wholly at liberty Gal 3. 13. By being made a curse he hath delivered us from the curse 2. Death Heb 2. 14 15. and therewith from Satan Heb. 2. 15. Col. 1. 13. and Sin Rom. 6. 14. 1 Pet. 1. 18. with the World Gal. 1. 14. with all the attendances advantages and claime of them all Gal. 4 3 4 5. Col. 2. 20. without which we could not live one day That which is pretended and claimed by some wherein indeed § 18 and in truth we were never in bondage but are hereby eminently set free is the power of binding Conscience by any Lawes and constitutions not from God Col. 2. 20. 21 22. 2. There is a Liberty in the family of God as well as a liberty § 19 from the family of Satan Sons are free their obedience is a free obedience They have the spirit of the Lord and where he is there is Liberty 2 Cor. 3. 18. as a spirit of Adoption he is opposed to the spirit of bondage Rom 8. 15. Now this liberty of our fathers family which we have as Sons and children being adopted by Christ through the spirit is a spirituall largenesse of heart whereby the children of God do freely willingly genuinely without feare terror bondage and constraint go forth unto all holy obedience in Christ. I say this is our Liberty in our Fathers family what we have liberty from hath been already declared There be Gibeonites outwardly attending the family of God that doe the service of his house as the drudgery of their lives the principle they yeeld obedience upon is a spirit of bondage unto feare Rom. 8. 15. the Rule they doe it by is the Law in its dread and rigor exacting it of them to the utmost without mercy and mitigation the End they doe it for is to fly from the wrath to come to Pacify conscience and seek righteousnesse as it were by the workes of the Law Thus servilely painfully fruitlessely they seek to serve their own conviction all their daies The Saints by Adoption have a largenesse of heart in all holy obedience saith David I will walk at liberty for I seek thy precepts § 20 Psal. 119. 4 5. Esay 61. 1 Luke 4 18. Rom 8. 2 21. Gal. 4. 2. 5. 1 13. Iames 1. 25. Ioh. 8. 32 33 36. Rom. 6. 18. 1 Pet. 2. 16. Now this Amplitude or Son-like freedome of the spirit in obedience consists in sundry things 1. In the Principles of all spirituall service which are Life and Love The one respecting the matter of their obedience giveing them power the other respecting the manner of their obedience giving them Joy and sweetnesse in it It is from Life that gives them power as to the matter of obedience Rom. 8. 3. The Law of the spirit of Life in Christ Jesus sets them free from the law of sin and death it frees them it carries them out to all obedience freely So that they walk after the Spirit v. 1. that being the Principle of their workings G. 2. 20. Christ lives in me and the life which I now live in the flesh is by the faith of the Son of God the life which I now live in the fiesh that is the obedience which I yeeld unto God whilest I am in the flesh it is from a Principle of life Christ living in me There is then power for all living unto God from Christ in them the spirit of life from Christ carrying them out thereto The fruits of a dead root are but dead excrescencies living Acts are from a principle of life Hence you may see the
in wealth and prosperity when the right heires of these things lived poor and low and meane at the next doores Give in now an answer what and how you have used these things what have you laid out for the service and advancement of the Gospell what have you given unto them for whom nothing was provided What contribution have you made for the poor Saints have you had a ready hand and willing minde to lay down all for my sake When they shall be compelled to answer as the truth is Lord we had indeed a large portion in the world but we tooke it to be our own thought we might have done what we would with our own we have eat the fat and dranke the sweet and left the rest of our substance for our babes we have spent somewhat upon our lusts somewhat upon our friends but the truth is we cannot say that we made friends of this unrighteous mammon that we used it to the advancement of the Gospell or for ministring unto thy poor Saints and now behold we must dye c. So also when the Lord shall proceed further and question not only the use of these things but also their Title to them and tell them the Earth is mine and the fullnesse thereof I did indeed make an originall grant of these things to man but that is lost by sin I have restored it only for my Saints why have you laid then your fingers of prey upon that which was not yours why have you compelled my creatures to serve you and your lusts which I had set at loose from under your dominion Give me my flax my wine and wool I 'le set you naked as in the day of your birth and revenge upon you your rapine and unjust possession of that which was not yours I say at such a time what will men doe § 39 3. Boldnesse with God by Christ is another priviledge of our Adoption but hereof I have spoke at large before in treating of the excellency of Christ in respect of our approach to God by Him so that I shall not reassume the consideration of it 4. Affliction also as proceeding from love as leading to § 40 Spirituall advantages as conforming unto Christ as sweetned with his presence is the priviledge of children Heb. 12 3 4 5 6. but on these particulars I must not insist This I say is the Head and sourse of all the priviledges § 41 which Christ hath purchased for us wherein also we have fellowship with him fellowship in name we are as he is Sons of God fellowship in Title and right we are heires coheires with Christ Fellowship in likenesse and Conformity we are predestinated to be like the first borne of the family fellowship in honour he is not ashamed to call us brethren fellowship in sufferings he learned obedience by what he suffered and every Son is to be scourged that is received Fellowship in his Kingdome we shall raigne with him of all which I must speake peculiarly in another place and so shall not here draw out the discourse concerning them any farther PART III. CHAP. I. Of Communion with the Holy Ghost The foundation of our communion with the Holy Ghost Joh. 16. 1 2 3 4 5 6 7. opened at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comforter who he is The H. Gh. his own will in his coming to us sent also by Christ. The spirit sent as a sanctifier and as a comforter The adjuncts of his mission considered The foundation of his mission Ioh. 15. 26. His procession from the Father Twofold as to personallity or to office Things considerable in his procession as to office The manner of his collation He is given freely sent Authoritatively The sinne against the holy G. whence unpardonable how we aske the Spirit of the Father To grieve the spirit what powred out How the holy Ghost is received By Faith Faiths actings in receiving the H. G. His abode with us how declared How we may loose our comfort whilest the comforter abides with us THe foundation of all our Communion with the Holy § 1 Ghost consisting in his mission or sending to be our Comforter by Jesus Christ the whole matter of that Oeconomy or dispensation is firstly to be proposed and considered that so we may have a right understanding of the truth enquired after Now the maine promise hereof and the chiefe considerations of it with the good received and evill prevented thereby being given and declared in the beginning of the 16. Chap. of Iohn I shall take a view of the state of it as there proposed Our blessed Saviour being to leave the world having acquainted his Disciples among other things what Entertainment § 2 in generall they were like to find in it and meet withall gives the Reason why he now gave them the dolefull tydings of it considering how sad and disperited they were upon the mention of his departure from them v. 1. These things have I said unto you that you should not be offended I have saith he given you an acquaintance with these things that is the things which will come upon you which you are to suffer before hand least you who poore soules have entertained expectations of another state of affaires should be surprized so as to be offended at me and my doctrine and fall away from me You are now forewarned and know what you have to look for Yea saith he v. 2. having acquainted you in generall that you shall be persecuted I tell you plainly that there shall be a combination of all men against you and all sorts of men will put forth their power for your ruine They shall cast you out of the Synagogue and the time shall come that whosoever killes you will think that he doth God good service The Ecclesiasticall power shall Excommunicate you they shall put you out of their Synagogues and that you may not expect reliefe from the power of the magistrate against their perversity they will kill you and that you may know that they will doe it to the purpose without check or controle they will think that in killing you they doe God good service which will cause them to act rigorously and to the utmost But this is a shaking triall might they reply is our condition § 3 such that men in killing us will think to approve their Consciences to God Yea they will saith our Saviour but yet that you be not mistaken nor trouble your consciences about their confidences know that their blind and desperate ignorance is the cause of their fury and perswasion v. 3. These things will they doe unto you because they have not known the Father nor me This then was to be the state with the Disciples but why did § 4 our Saviour tell it them at this season to adde feare and perplexities to their griefe and sorrow what advantage should they obtain thereby saith their blessed Master v. 4. there are weighty reasons why I should tell you these
of the Spirit in his comming He will come his own will is in his worke 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will send him the mystery of his sending the § 10 Spirit our Saviour instructs his Desciples in by degrees Ch. 14. 16. he saith I will PRAY THE FATHER He shall send you another Comforter In the progresse of his discourse he gets one step more upon their faith v. 26. But the Comforter which is the Holy Ghost whom THE FATHER WILL SEND IN MY NAME but Chap. 15. 26. he saith I WILL SEND HIM FROM THE FATHER and here absolutely I WILL SEND HIM The businesse of sending the Holy Ghost by Christ which argues his personall Procession also from him the Sonne was a deep mystery which at once they could not beare and therefore he thus instructs them in it by degrees This is the sum the presence of the Holy Ghost with Believers as a Comforter sent by Christ for those ends and purposes for which he is promised is better and more profitable for Believers then any corporeall presence of Christ can be now he hath fullfilled the one sacrifice for sinne which he was to offer Now the holy Spirit is promised under a twofold consideration § 11 1. As a Spirit of Sanctification to the Elect to convert them and make them Believers 2. As a Spirit of Consolation to Believers to give them the priviledges of the death and purchase of Christ it is in the latter sense onely wherein he is here spoken of now as to his presence with us in this regard and the end and purposes for which he is sent for what is aymed at observe 1. The Rise and fountaine of it 2. The manner of his being given 3. Our manner of receiving him 4. His abiding with us 5. His acting in us 6. what are the Effects of his working in us And then how we hold Communion with him will from all these appeare What the Scripture speaketh to these particulars shall briefly be considered 1. For the fountaine of his coming it is mentioned Joh. 15. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He proceedeth from the Father this § 12 is the fountaine of this dispensation He proceedeth from the Father now there is a twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or procession of the Spirit 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of Substance and personality 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensatory in respect of the worke of grace of the first in which respect he is the Spirit of the Father and the Sonne proceeding from both eternally so receiving his substance and personality I speake not It is a businesse of another nature then that I have now in hand Therein indeed lyes the first most remote foundation of all our distinct Communion with him and our worship of him But because abiding in the naked consideration hereof we can make no other progresse then the bare acquiescence of Faith in the mystery revealed with the performance of that which is due to the Person solely on the account of his Participation of the Essence I shall not at present dwell upon it His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proceeding mentioned in the place insisted on is his oeconomicall or dispensatory proceeding for the carrying § 13 on of the worke of Grace It is spoken of him in reference to his being sent by Christ after his Ascention I will send him which proceedeth namely then when I send him As God is said to arise out of his place Isa 26. 21. not in regard of any mutation in him but of the new worke which he would effect so it followes the Lord comes out of his place to punish the inhabitants of the earth And it is in reference to a peculiar work that he is said to proceed namely to testify of Christ which cannot be assigned to him in respect of his Eternall procession but of his actuall dispensation As it is said of Christ He came forth from God The single mention of the Father in this place and not of the Sonne belongs to the gradation before mentioned whereby our Saviour discovers this mystery to his Disciples He speakes as much concerning himselfe Joh. 16. 7. And this Relation ad extra as they call it of the spirit unto the Father and the Sonne in respect of operation proves his Relation ad intra in respect of personall procession whereof I spake before Three things are considerable in the foundation of this dispensation in reference to our Communion with the Holy Ghost § 14 1. That the will of the Spirit is in the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes forth himselfe frequent mention is made as we shall see afterwards of his being sent his being given and powred out that it might not be thus apprehended either that this spirit were altogether an inferiour created Spirit a meer servant as some have blasphemed nor yet meerly principally as to his personality the vertue of God as some have fancied He hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personall properties applyed to him in this worke arguing his personality and liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He of himselfe and of his own accord proceedeth 2. The Condescention of the Holy Ghost in this order of working this dispensation to proceed from the Father and the Sonne as to this worke to take upon him this worke of a comforter as the Sonne did the worke of a Redeemer of which afterwards 3. The fountaine of the whole is discovered to be the Father that we may know his workes in the pursuit of electing love which every where is ascribed to the Father This is the order here intimated 1. There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father or the purpose of his Love the fountaine of all Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the asking of the Son Joh 14. 15. which takes in his merit and purchase whereunto follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or willing proceeding of the Holy Ghost And this gives testimony also to the Foundation of this whole discourse namely our peculiar Communion with the Father in Love the Son in Grace and the Holy Ghost in Consolation This is the door and entrance of that fellowship of of the Holy Ghost whereunto we are called His Gracious and blessed Will his infinite ineffable condesension being eyed by Faith as the foundation of all those Effects which he workes in us and Priviledges whereof by him we are made partakers our soules are peculiarly conversant with him and their Desires affections and thankfullnesse terminated in him of which more afterwards This is the first thing considerable is our Communion with the Holy Ghost 2. The manner of his collaion or bestowing or the manner of his Communication unto us from this fountain is hereinalso § 15 considerable and it is variously expressed to denote three things 1. The freenesse of it thus he is said to be given Joh. 14. 16. he shall give you another comforter I need not multiply places to this
thy offspring that eminent place of Zech. 12. 10. is allwaies in our thoughts Now this expression as is known is taken from the allusion of the spirit unto water and that in relation to all the uses of water both naturall and Typicall a particular relation of them I cannot now insist on perhaps efficacy and plenty are chiefely intended Now this threefold expression of giving sending and powring § 21 out of the spirit gives us the three great properties of the Covenant of grace 1. That it is free he is given 2. That it is orderly ordered in all things and sure from the love of the Father by the procurement of the sonne and thence is that variety of expression of the Fathers sending him and the Son 's sending him from the Father he being the gift of the Father's love and the purchase of the blood of the sonne 3. The efficacy of it as was last observed And this is the second thing considerable 3. The third which is our receiving him I shall speak more briefly of That which I first proposed of the spirit considered § 22 as a spirit of Sanctification and a spirit of consolation is here to be minded Our receiving of him as a spirit of sanctification is a meer passive reception as a vessell receiv's water He comes as the wind on Ezechiel's dead bones and makes them live He comes into dead hearts and quickens them by an act of his Allmighty power but now as he is the spirit of consolation it is otherwise in this sense our Saviour tells us that the world cannot receive him Ioh. 14 17. the world receiveth him not because it seeth him not nor knows him but ye know him for he dwelleth with you and abideth in you That it is the spirit of consolation or the spirit for consolation that here is promised is evident from the close of the verse where he is said then to be in them when he is promised to them He was in them as a spirit of quickning and sanctification when promised to them as a spirit of comfort and consolation to abide with them for that purpose Now the power that is here denied to be in the world with the reason of it that they cannot receive the spirit because they know him not is ascribed to Believers they can receive him because they know him So that there is an active power to be put forth in his reception for consolation though not in his reception for Regeneration and Sanctification And this is the power of faith so Gal. 3. 2. they received the spirit by the hearing of the Faith the Preaching of the Gospell begetting faith in them enabled them to receive the Spirit Hence believing is put as the qualification of all our receiving the holy Ghost Joh. 7. 39. this he spake of the Spirit which they that believe on him should receive it is Believers that thus receive the Spirit and they receive him by Faith now there are three speciall acts of Faith whereby it goes forth in the receiving of the spirit I shall but name them 1. It considers the spirit in the Oeconomy before described as promised It is Faith alone that makes profit of the benefit of the § 23 promises Heb. 4. 2. now he is called the spirit of that promise Eph 2. 13. the spirit that in the covenant is promised and we receive the promise of the spirit through Faith Gal. 3. 14. so that the receiving of the Spirit through Faith is the receiving of him as promised faith eyes the promise of God and of Jesus Christ of sending the spirit for all those ends that he is desired thus it depends waits mixing the promise with it selfe untill it receive him 2. By Prayer He is given as a spirit of supplication that we may aske him as a spirit of consolation Luk. 11. 13. and indeed this asking of the Spirit of God in the name of Christ either directly or immediately or under the name of some fruit and effect of him is the chiefest work of faith in this World 3. It cherisheth him by attending to his motions improving his actings according to his mind and will which is all I shall say to this third thing or our receiving of the Spirit which is sent of Jesus Christ we doe it by faith looking on him as purchased by Jesus Christ and promised of the Father we seek him at the hands of God and doe receive him 4. The next considerable thing is his abode with us now this is two wayes expressed in the Scripture 1. In generall as to § 24 the thing it selfe it is said he shall abide with us 2. In particular as to the manner of its abiding it is by inhabitation or indwelling Of the inhabitation of the spirit I have spoken fully elsewhere nor shall I now insist on it only whereas the spirit as hath been observed is considered as a spirit of sanctification or a spirit of consolation He is said to dwell in us chiefely or perhaps solely as he is a spirit of sanctification which is evident from the work he doth as indwelling He quickneth and sanctifieth Rom. 8. 11. and the manner of his indwelling as in a Temple which he makes holy thereby 2 Cor. 6. and his permanency in his so doing which as is evident relates to sanctification only but yet the generall notion of it in abiding is ascribed to him as a Comforter Joh. 14. 16. he shall abide with you for ever now all the difficulty of this promise lies in this that whereas the spirit of sanctification dwells in us allwaies and it is therefore impossible that we should loose utterly our holinesse whence is it that if the Comforter abide with us for ever we may yet utterly loose our Comfort a little to clear this in our passage 1. He is promised to abide with the Disciples for ever in opposition to the abode of Christ Christ in the flesh had been § 25 with them for a little while and now was leaving them and going to his Father He had been the comforter immediatly himselfe for a season but is now upon his departing wherefore promising them another comforter they might feare that he would even but visit them for a little season also and then their condition would be worser then ever Nay but saith our Saviour feare it not this is the last dispensation there is to be no Alteration when I am gone the Comforter is to doe all the remaining work there is not another to be looked for and I promise you him nor shall he depart from you but allwaies abide with you 2. The Comforter may allwaies abide with us though not § 26 alwaies comfort us He who is the comforter may abide though he doe not alwaies that work for other ends and purposes he is alwaies with us as to sanctify and make us holy So was the case with David Psalm 51. 11 12. take not thy holy spirit from me the holy
man of a very easy discerning may find them out yet their delusion so strong that not a few are deceived This is one thing that lys evident to every eye That according to his wounted course Satan with his delusions is runne into an extreame to his former actings Not long since his great designe as I manifested was to try up Ordinances without the Spirit casting all the reproach § 6 that he could upon him now to cry up a Spirit without and against Ordinances casting all reproach and contempt possible upon them Then he would have a ministry without the Spirit now a Spirit without a ministry Then the reading of the word might suffice without either preaching or praying by the Spirit now the Spirit is enough without reading or studying the word at all Thē he allowed a litterall embracing of what Christ had don in the flesh now he talkes of Christ in the Spirit only and denys him to be come in the flesh the proper character of the false Spirit we are warned of 1 Joh. 1. 3. Now because it is most certaine that the Spirit which we are to heare and embrace is the Spirit promised by Christ which is so cleare that Him the Montanists Paraclete yea and Mahomet pretended himselfe to be and those of our daies affirme also pretend the same Let us briefly try them by some of the Effects mentioned which Christ hath promised to give the Holy Ghost for The first generall Effect as was observed was this that he should bring to remembrance the things that Christ spake for our guidance and Consolation This was to be the worke of the Holy Ghost § 7 towards the Apostles who were to be the pen-men of the Scriptures this is to be his work towards Believers to the end of the world Now the things that Christ hath spoken and did are written that we might believe and believing have life through his name Ioh. 20. 30. They are written in the Scripture This then is the worke of the Spirit which Christ hath promised he shall bring to our remembrances and give us understanding of the words of Christ in the Scripture for our guidance and consolation Is this now the worke of the Spirit which is abroad in the world and perverteth many Nothing lesse His businesse is to decry the things that Christ hath spoken which are written in the Word To pretend new Revelations of his own To lead men from the written word wherein the whole worke of God and all the promises of Christ are recorded Againe the worke of the Spirit promised by Christ is to glorify him He shall Glorify me for he shall take of mine and shew it unto you John 16. 14. him who was to suffer at Jerusalem who § 8 then spake to his Disciples It was to make him Glorious Honourable and of high esteem in the hearts of Believers and that by shewing his things his Love Kindnesse Grace and purchase unto them This is the worke of the Spirit The worke of the Spirit that is gone abroad is to glorify it selfe to decry and render contemptible Christ that suffered for us under the name of a Christ without us which it slights and despiseth and that professedly It s own Glory it s own honour is all that it aymes at wholly inverting the order of the divine dispensations The fountaine of all being and lying in the Fathers love the Sonne came to glorify the Father He still says I seek not my own glory but the glory of him that sent me The Sonne having carryed on the worke of Redemption was now to be glorifyed with the Father So he prays that it might be John 17. 1. The hower is come glorify the Sonne and that with the glrry which he had before the world when his joynt councell was in the carrying on the Fathers Love Wherefore the Holy Ghost is sent and his worke is to glorify the Sonne but now as I said we have a Spirit come forth whose whole businesse is to glorify himselfe whereby we may easily know whence he is Furthermore the Holy Ghost sheds abroad the love of God in our Hearts as was declared and thence fills them with joy § 9 Peace and hope quieting and refreshing the hearts of them in whom he dwells giving them liberty and rest confidence and the boldnesse of children This Spirit whereof men now boast is a Spirit of bondage whose utmost worke is to make men quake and tremble casting them into an unsonlike frame of Spirit driving them up and down with horror and bondage and drinking up their very naturall spirits making their whole man wither away There is scarce any one thing that more evidently manifesteth the Spirit whereby some are now acted not to be the Comforter promised by Christ then this That he is a Spirit of bondage and slavery in them in whom he is and a spirit of cruelty and reproach toward others in a direct opposition to the holy Ghost in Believers and all the ends and purpurposes for which as a Spirit of Adoption and Consolation he is bestowed on them To give one instance more the Holy Ghost bestowed on § 10 Believers is a Spirit of Prayer and Supplication as was manifested The Spirit wherewith we have to doe pretends the carrying men above such low and contemptible meanes of communion with God In a word it were a very easy and facile taske to passe through all of the eminent effects of the Holy Ghost in and towards Believers and to manifest that the pretending spirit of our daies comes in a direct opposition and contradiction to every one of them Thus hath Satan passed from one extreame to another from a bitter wretched opposition to the Spirit of Christ unto a cursed pretending to the Spirit still to the same end and purpose I might give sundry other instances of the contempt or abuse of the dispensation of the Spirit Those mentioned are the extreames whereunto all other are or may be reduced and I will not farther divert from that which lys directly in my ayme CHAP. VI. Of Particular Communion with the Holy Ghost Of preparation thereunto Valution of the the Benefits we receive by him what it is he comforts us in and against Wherewith How THe way being thus made plain for us I come to shew § 1 how wo hold particular communion with the Holy Ghost as he is promised of Christ to be our Comforter and as working out our Consolation by the meanes formerly insisted on Now the first thing I shall doe herein is the proposall of that which may be some preparation to the duty under consideration and this by leading the soules of Believers to a due valuation of this work of his towards us whence he is called our comforter To raise up our hearts to this frame and fit us for the duty § 2 intended let us consider these three things 1. First What it is he comforts us against 2. Secondly Wherewith he Comforts us 3.
respect of the distinct persons of the Godhead with whom they have this fellowship it is either distinct and peculiar or else obtained and exercised joyntly and in common That the Saints have distinct communion with the Father and the Sonne and the Holy Spirit that is distinctly with the Father and distinctly with the Sonne and distinctly with the Holy Spirit and in what the the peculiar Appropriation of this distinct communion unto the severall persons doth consist must in the first place be made manifest 1 John ch 5. v. 7. The Apostle tells us there are three that hear witnesse in Heaven the Father the Word and the Spirit In Heaven they are and bear witnesse to us And what is it that they beare witnesse unto Unto the Sonship of Christ and the Salvation § 2 of Believers in his blood Of the carrying on of that both by Blood and Water Justification and Sanctification is He there treating Now how â—o they hear witnesse hereunto even as three as three distinct witnesse When God Witnesseth concerning our Salvation surely it is in cumbent on us to receive his Testimony And as he beareth witnesse so are we to receive it Now this is done distinctly The Father beareth witnesse the Son beareth witnesse and the Holy Spirit beareth witnesse for they are three distinct Witnesses So then are we to receive their severall Testimonies and in doing so we have communion with them severally for in this giving and receiving of Testimony consists no small part of our Fellowship with God wherein their distinct witnessing consists will be afterward declared 1 Cor ch 12. v. 4 5 6. The Apostle speaking of the distribution of Gifts and Graces unto the Saints ascribes them distinctly § 3 in respect of the Fountain of their communication unto the distinct persons There are diversities of Gifts but the same SPIRIT The one and selfe-same Spirit that is the Holy Ghost v. 12. And there are differences of Administrations but the same LORD the same Lord Jesus v. 3. And there are diversities of Operations but it is the same GOD c. even the Father Ephes. 4. 6. So Graces and Gifts are bestowed and so are they received And not only in the Emanation of Grace from God and the § 4 Elapses of the Spirit on us but also in all our Approaches unto God is the same distinction observed For through Christ we have an Accesse by one spirit unto the Father Ephes. chap. 2. v. 18. Our Accesse unto God whrein we have communion with him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Father The persons being herein considered as ingag'd distinctly into the Accomplishment of the Councell of the will of God revealed in the Gospell Sometimes indeed there is expresse mention made only of the Father and the Son 1 Joh ch 1. v. 3 Our fellowship is with § 5 the Father and with his Son Jesus Christ. The particle and is both distinguishing and uniting Also Joh chap. 14. v. 23. If a man love me he will keep my words and my Father will love him and WEE will come unto him and make our abode with him It is in this communion wherein Father and Son do make their abode with the soule Sometimes the Son only is spoken of as to this purpose 1 § 6 Cor ch 1. v. 9. God is faithfull by whom ye were called unto the fellowship of his Son Iesus Christ our Lord. And Revel ch 3. v. 20. If any man heare my voyce and open the doore I will come in to him and will sup with him and he with me of which place afterwards Sometimes the Spirit alone is mentioned 2 Cor. ch 13. v. 14 The Grace of the Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all This distinct Communion then of the Saints with the Father Son and Spirit is very plaine in the Scripture but yet it may admit of farther Demonstration Only this caution I must lay in before hand Whatever is affirmed in the pursuit of this truth it is done with Relation to the Explanation ensuing in the beginning of the next Chapter The way and meanes then on the part of the Saints whereby § 6 in Christ they enjoy Communion with God are all the Spirituall and holy actings and outgoings of their soules in those Graces and by those waies wherein both the Morall and Instituted worship of God doth consist Faith Love Trust joy c. are the naturall or Morall worship of God whereby those in whom they are have Communion with him Now these are either immediately acted on God and not tyed to any waies or meanes outwardly manifesting themselves or else they are farther drawn forth in solemne Prayer and Praises according unto that way which he hath appointed That the Scripture doth distinctly assigne all these unto the Father Sonne and Spirit manifesting that the Saints doe in all of them both as they are purely and nakedly morall and as farther cloathed with instituted worship respect each Person respectively is that which to give light to the assertion in hand I shall farther declare by particular Instances 1. For the Father Faith Love Obedience c. are § 7 peculiarly and distinctly yeilded by the Saints unto him and He is peculiarly manifested in those wayes as acting peculiarly towards them which should draw them forth and stirre them up thereunto He gives Testimony unto and beareth witnesse of his Son 1 John chap. 5. v. 9. This is the witnesse of God which he hath testifyed of his Sonne In his bearing witnesse he is an object of beliefe When he gives Testimony which he doth as the Father because he doth it of the Son he is to be received in itby Faith And this is affirmed v. 10. He that believeth on the Son of God hath the witnesse in himselfe To believe on the Sonne of God in this place is to receive the Lord Christ as the Sonne the Son given unto us for all the ends of the Father-Love upon the Credit of the Fathers Testimony and therefore therein is Faith immediately acted on the Father So it it followes in the next words He that believeth not God that is the Father who beares witnesse to the Son makes him a Lyar You belive in God saith our Saviour Joh. chap. 14. 1. that is the Father as such for he adds believe also in me or beleive you in God beleive also in me God as the prima Veritas upon whose Authority is founded and whereinto all divine faith is ultimately resolved is not to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as peculiarly expressive of any Person but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending the whole Deity which undividedly is the prime object thereof But in this particular it is the Testimony and Authority of the Father as such therein of which we speake and whereupon faith is
Company that enquires for her let not thy spirit be cast down at the weakenesse of thy supplications let me yet heare thy sighs and groanes thy breathings and pantings to me they are very sweet very delightfull and thy spirituall countenance thy appearance in heavenly things is comely and delightfull unto me Neither doth he leave her thus but chap. 4. 8. presseth her hard to a closer with him in this conjugall bond Come with me from Lebanon my spouse with me from Lebanon look from the top of Amana from the the top of Shenir and Hermon from the Lyons dens and the mountaines of the Leopards Thou art in a wandring condition as the Israelites of old among Lyons and Leopards sins and troubles come from thence unto me and I will give thee refreshment Math. 11. 27. upon this Invitation the spouse boldly concludes chap. 7. 10. that the desire of Christ is towards her that he doth indeed love her and ayme at taking her unto this fellowship with himselfee So in carrying on this union Christ freely besto weth himself upon the Soule Precious and excellent as he is he becometh ours He makes himselfe to be so and with him all his Graces Hence saith the spouse my Beloved is mine in all that he is he is mine Because he is Righteousnesse he is the Lord Our Righteousnesse Jer. ch 23. v. 6. Because he is the Wisedome of God and the power of God he is made unto us Wisedome c. 1 Cor. 1. 30. Thus the Branch of the Lord is beautifull and glorious and the fruite of the Earth is excellent and comely to them that are escaped of Israel Isa. 4. v. 2. This is the first thing on the part of Christ the free donation and bestowing of himselfe upon us to be our Christ our beloved as to all the Ends and Purposes of Love Mercy Grace and Glory whereunto in his Mediation he is designed in a marriage Covenant never to be broken This is the Summe of what is intended The Lord Jesus Christ fitted and prepared by the Accomplishment and furniture of his Person as Mediatour and the large purchase of Grace and Glory which he hath made to be an Husband to his Saints his Church tenders himselfe in the Promises of the Gospell to them in all his desireablenesse convinces them of his good-will towards them and his alsufficiency for a supply of their wants and upon their consent to accept of him which is all he requires or expects at their hands he ingageth himselfe in a marriage Covenant to be theirs for ever 2. On the part of the Saints It is their free willing consent § 9 to receive embrace and submit unto the Lord Jesus as their Husband Lord and Saviour to abide with him subject their soules unto him and to be ruled by him for ever Now this in the soule is either initiall or the Solemne Consent at the first entrance of Union or Consequentiall in renewed Acts of Consent all our dayes I speake of it especially in this latter sense wherein it is proper unto Communion not in the former wherein it primarily intendeth Union There are two things that compleat this selfe Resignation of the soule 1. The liking of Christ for his Excellency Grace and suitablenesse § 10 farre above all other beloveds whatever preferring him in the Judgement andmind above them all In the place above mentioned Can. 5 9 10. the Spouse being earnestly pressed by Professors at large to give in her thoughts concerning the Excellency of her beloved in comparison of other Endearements Answereth expressly that he is the chiefest of ten thousand yea v. 16. altogether lovely infinitely beyond comparison with the choysest created good or Endearement imaginable The soule takes a view of all that is in the world the Lust of the Flesh the Lust of the Eyes and the pride of Life and sees it all to be vanity that the world passeth away and the Lust thereof 1 Joh. chap. 2. v. 16 17. these beloveds are no way to be compared unto him It views also Legall Righteousnesse blamelessnesse before men uprightnesse of Conversation Dutys upon conviction and concludes of all as Paul doth Phil. 3. v. 8. Doubtlesse I count all these things losse for the Excellency of the knowledge of Christ Jesus my Lord. So also doth the Church Hos. ch 14. v. 3 4. reject all appearing Assistances whatever as goodly as Ashur as promising as Idols that God alone may be preferred And this is the soules entrance into conjugall Communion with Jesus Christ as to Personall Grace the constant preferring him above all Pretenders to its Affections counting all Losse and dung in comparison of him Beloved Peace beloved naturall Relations beloved Wisedome and learning beloved Righteousnesse beloved dutys all losse compared with Christ. 2. The accepting of Christ by the Will as its only Husband Lord and Saviour This is called receiving of Christ Joh. ch 1. § 11 v. 12. and is not intended only for that Solemne Act whereby at first entrance we close with him but also for the constant frame of the soule in abiding with him and owning of him as such When the soule consents to take Christ on his own termes to save him in his own way and says Lord I would have had thee and Salvation in my way that it might have been partly of mine endeavours and as it were by the workes of the Law I am now willing to receive thee and to be saved in thy way meerly by Grace and though I would have walked according to my own mind yet now I wholly give up my selfe to be ruled by thy Spirit for in thee have I Righteousnesse and strength in thee am I justifyed and do glory then doth it cary on Communion with Christ as to the Grace of his Person This it is to receive the Lord Jesus in his comelinesse and Eminency Let Believers exercise their Hearts abundantly unto this thing This is choyce Communion with the Son Jesus Christ. Let us receive him in all his Excellencys as he bestowes himselfe upon us Be frequent in thoughts of faith comparing him with other Beloveds Sin World Legall Righteousnesse and preferring him before them counting them all Losse and Dung in comparison of him And let our soules be perswaded of his Sincerity and willingnesse in giving himselfe in all that he is as Mediatour unto us to be ours And let our Hearts give up themselves unto him let us tell him that we will be for him and not for another Let him know it from us he delights to heare it yea he says sweet is our voice and our Countenance is comely and we shall not faile in the Issue of sweet Refreshment with him DIGRESSION I. Some Excellencys of Christ proposed to Consideration to endeare our hearts unto him His description Cant. 5. opened TO strengthen our hearts in the Resignation mentioned of our selves unto the Lord Christ as our husband as also to § 1 make way
God they are his Temple As he is a King they are his Subjects he is the King of Saints as he is a head they are his Body he is the Head of the Church as he is a first borne he makes them his Brethren He is not ashamed to call them brethren I shall choose out one particular from among many as an Instance for the proof of this thing And that is this Christ § 3 reveales his secrets his minde unto his Saints and enables them to reveale the secrets of their hearts to him An evident demonstration of great delight It was Sampsons carnall delight in Dalilah that prevailed with him to reveale unto her those things which were of greatest concernment unto him He will not hide his minde from her though it cost him his life It is only a bosome friend unto whom we will unbosome our selves Neither is there possible a greater evidence of delight in close Communion then this that one will reveale his heart unto him whom he takes into society and not entertaine him with things common and vulgarly known And therefore have I chose this instance from amongst a thousand that might be given of this delight of Christ in his Saints He then communicates his minde unto his Saints and unto them only his minde the Councell of his love the thoughts of his § 4 heart the purposes of his bosome for our eternall good His minde the ways of his grace the workings of his spirit the Rule of his scepter and the obedience of his Gospell All spirituall Revelation is by Christ. He is the true light that inlightneth every man that commeth into the world John 1. 9. He is the day spring the day starre and the Sun So that it is impossible any light should be but by him from him it is that the secret of the Lord is with them that feare him and he shewes them his Covenant Psal. 15. v. 14. as he expresses it at large Joh. 15. 14 15 Ye are my friends if yee doe whatsoever I command you Hence forth I call you not servants for the Servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you He makes them as his friends and useth them as friends as bosome friends in whom he is delighted He makes known all his minde unto them every thing that his Father hath committed to him as Mediator to be revealed Act. 20. 24. And the Apostle declares how this is done 1 Cor. 2. 10 11. he hath revealed these things to us by his Spirit for we have received him that we might know the things that are freely given us of God He sends us his Spirit as he promised to make known his minde unto his Saints and to lead them into all truth and thence the Apostle concludes we have known the minde of Christ v. 16. for he useth us as friends and declareth it unto us Joh. 1. 18. There is not any thing in the heart of Christ wherein these his friends are concerned that he doth not reveale to them All his love his Goodwill the secrets of his Couenant the paths of obedience the Mistery of Faith is told them And all this is spoken in opposition to unbelievers with whom he hath no communion These know nothing of the mind of Christ as they ought the naturall man receiveth not the things that are of God 1 Cor 2. 14. There is a wide difference between understanding the Doctrine of the Scripture as in the letter and a true knowing the minde of Christ. This we have by speciall unction from Christ. 1 Joh. 2. 24. we have an unction from the holy one and we know all things 1 Ioh. 5. last Now the things which in this Communion Christ reveales § 5 to them that he delights in may be referred to these two heads 1. Himselfe 2. His Kingdome 1. Himselfe John 14. 21. He that loveth me shall be loved of my Father and I will love him and will manifest my selfe unto him manifest my selfe in all my Graces desireablenesse and lovelinesse he shall know me as I am and such I will be unto him a Saviour a Redemer the chiefest of ten thousand He shall be acquainted with the true worth and value of the Pearle of Price let others looke upon him as having neither forme nor Comelinesse as noe way desireable He will manifest himselfe and his excellencyes unto them in whom he is delighted that they shall see him altogether Lovely He will vaile himselfe to all the world but the Saints with d open face shall behold his beauty and his glory and so be translated to the Image of the same Glory as by the spirit of the Lord 2 Cor. 3. 14. 2. His kingdome they shall be acquainted with the Government of his Spirit in their hearts as also with his Rule and the Administration of Authority in his Word and among his Churches Thus in the first place doth he manifest his delight in his Saints he communicates his secrets unto them He gives them to know his Person his Excellencys his Grace his Love his Kingdome his will the Riches of his Goodnesse and the Bowels of his mercy more and more when the world shall neither see nor know any such thing 2. He enables his Saints to communicate their mind to reveale § 6 their soules unto him that so they may walke together as intimate friends Christ knows the minds of all He knows what is in man and needs not that any man testify of him Joh. 2. 25. He searcheth the hearts and trieth the reines of all Revel 2. 23. But all know not how to communicate their minde to Christ. It wil not availe a man at all that Christ knows his minde for so he doth of every one whether he will or no but that a man can make his heart known unto Christ this is consolation Hence the prayers of the Saints are Incense Odours and those of others are Howling cutting off a dogs necke offering of Swines blood an Abomination unto the Lord. Now three things are required to enable a man to communicate his heart unto the Lord Jesus 1. Assistance for the worke for of our selves we cannot doe it And this the Saints have by the Spirit of Jesus Rom. 8 26 27. Likewise the spirit helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered And he that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God All indeavours all attempts for Communion with God without the supplyes of the Spirit of supplications without his effectuall working in the heart is of no value nor to any purpose And this opening of our hearts and bosomes to the Lord Jesus is that wherein he is exceedingly delighted
their conjugall affections entire to Christ that they labour by all meanes not to grieve his Holy Spirit which he hath sent in his stead to abide with them This the Apostle puts them in minde of Eph. 4. 30. Grieve not the Holy Spirit There be two maine ends for which Christ sends his Spirit to Believers § 23 1. For their Sanctification 2. For their Consolation to which two all the particular acts of purging teaching annoynting and the rest that are ascribed to him may be referr'd So there be two way 's whereby we may grieve him 1. In respect of Sanctification 2. In respect of Consolation 1. In respect of Sanctification He is the Spirit of Holinesse holy in himselfe and the Author of Holinesse in us he workes it in us Tit. 3. 5. and he perswades us to it by those motions of his which are not be quenched Now this in the first place grieves the Spirit when he is carrying on in us and for us a worke so infinitely for our Advantage and without which we cannot see God that we should run crosse to him in ways of unholinesse pollution and defilement So the connexion of the words in the place before mentioned manifests Eph. 4. 28 29 0 31. and thence doth Paul bottome his powerfull and most effectuall perswasion unto holinesse even from the abode and indwelling of this holy Spirit with us 1 Cor. 3. 16 17. indeed what can grieve a loving tender friend more then to oppose him and slight him when he is most intent about our good and that a good of the greatest consequence to us In this then Believers make it their businesse to keep their hearts loyall and their Affections chast to Jesus Christ. They labour instantly not to grieve the Holy Spirit by loose and foolish by carelesse and negligent walking which he hath sent to dwell and abide with them Therefore shall no anger wrath malice envy dwell in their hearts because they are contrary to the Holy meek spirit of Christ which he hath given to dwell with them They attend to his motions make use of his assistance improve his gifts and nothing lys more upon their Spirits then that they may walke worthy of the presence of this holy substitute of the Lord Jesus Christ. 2. As to Consolation this is the second great end for which § 24 Christ gives and sends his Spirit to us who from thence by the way of eminency is called the Comforter to this end he seales us anoynts us establishes us and gives us peace and joy of all which I shall afterwards speake at large Now there be two ways whereby he may be grieved as to this end of his mission and our chastity to Jesus Christ thereby violated 1. By placeing our comforts joys in other things and not being filled with joy in the holy Ghost When we make creatures or § 25 creature comforts any thing whatever but what we receive by the Spirit of Christ to be our joy our delight we are false with Christ. So was it with Demas who loved the present world When the ways of the Spirit of God are grievous and burdensome to us when we say when will the Sabbath be past that we may exact all our labours when our delight and refreshment lyes in earthly things we are unsuitable to Christ. May not his Spirit say why doe I still abide with these poore soules I provide them joyes unspeakeable and glorious but they refuse them for perishing things I provide them spirituall eternall abiding consolations and it is all rejected for a thing of nought This Christ cannot beare wherefore Believers are exceeding carefull in this not to place their joy and Consolation in any thing but what is administred by the Spirit Their daily worke is to get their hearts crucifyed to the world and the things of it and the world to their hearts that they may not have living affections to dying things they would faine look on the world as a crucifyed dead thing that hath neither forme nor beauty if at any times they have been intangled with creatures and inferiour contentments and have lost their better joys they cry out to Christ O restore to us the joys of thy Spirit 2. He is grieved when through darkenesse and unbeliefe we § 26 will not doe not receive those Consolations which he tenders to us and which he is abundantly willing that we should receive but of this I shall have occasion to speake afterward in handling our Communion with the Holy Ghost 3. In his institutions or matter and manner of his worship Christ marrying his Church to himselfe taking it to that Relation still § 27 expresseth the maine of their chast choyce Affections to him to lye in their keeping his Institutions his worship according to his appointment The breach of this he calls Adultery every where and whoredome He is a jealous God and he gives himselfe that title only in respect of his institutions And the whole Apostacy of the Christian Church unto false worship is called fornication and the Church that lead the others to false worship the Mother of Harlots On this account those Believers who really attend to Communion with Jesus Christ do labour to keep their hearts chast to him in his Ordinances institutions and worship and that two ways 1. They will receive nothing practice nothing owne nothing in his worship but what is of his Appointment They know that from the foundation of the world he never did allow nor ever will that in any thing the will of the creatures should be the measure of his honour or the principle of his worship either as to matter or manner It was a witty and true sence that one gave of the second Commandement Non imago non simulachrum prohibetur sed non facies tibi it is a making to our selves an inventing a finding out ways of worship or meanes of honouring God not by him appointed that is so severely forbidden Believers know what entertainement all will worship finds with God Who hath required those things at your hands and in vaine doe you worship me teaching for doctrines the traditions of men is the best it meets with I shall take leave to say what is upon my Heart and what the Lord assisting I shall willingly endeavour to make good against all the world namely that that principle that the Church hath power to institute appoint any thing or ceremony belonging to the worship of God either as to matter or to manner beyond the orderly observance of such circumstances as necessarily attend such ordinances as Christ himself hath instituted lyes at the bottome of all the horrible superstition and idolatry of all the confusion blood persecution and warres that have for so long a season spread themselves over the face of the Christian world and that it is the designe of a great part of the Revelation to make a discovery of this Truth And I
doubt not but that the great controversy which God hath had with this Nation for so many yeares which he hath pursued with so much Anger and Indignation was upon this account that contrary to that glorious light of the Gospell which shone among us the wills and fancys of men under the name of order decency and the Authority of the Church a Chimaera that none knew what it was nor wherein the power of it did consist nor in whome reside were imposed on men in the ways and worship of God Neither was all that pretence of Glory beauty comlinesse and conformity that then was pleaded any thing more or lesse then what God doth so describe in the Church of Israel Ezek. 16. v. 25 and forwards Hence was the Spirit of God in prayer derided hence was the powerfull preaching of the Gospell despised hence was the Sabbath decryed hence was holinesse stigmatized and persecuted to what end that Jesus Christ might be deposed from the sole priviledge and power of Law-making in his Chruch that the true husband might be thrust aside and adulterers of his Spouse Embraced that taske-masters might be appointed in and over his house which he never gave to his Church Ephes. 4. 12. that a ceremonious pompous outward shew worship drawne from Pagan Judaicall and Antichristian observations might be introduc'd of all which there is not one word tittle or iota in the whole booke of God This then they who hold Communion with Christ are carefull of They will admit of nothing practice nothing in the worship of God private or publicke but what they have his warrant for unlesse it comes in his name with thus saith the Lord Jesus they will not heare an Angel from Heaven They know the Apostles themselves were to teach the Saints only what Christ commanded them Math. 28. 20. You know how many in this very nation in the days not long since passed yea how many thousands left their native soyle and went into a vast and Howling wildernesse in the utmost parts of the world to keep their soules undefiled and chast to their deare Lord Jesus as to this of his worship and institutions 2. They readily embrace receive and practise every thing that § 28 the Lord Christ hath appointed They enquire diligently into his minde and will that they may know it They goe to him for directions and begge of him to lead them in the way they have not known The 119. Psalme may be a patterne for this How doth the good holy soule breath after instruction in the ways and ordinances the statutes and judgements of God This I say they are tender in What ever is of Christ they willingly submit unto accept of and give up themselves to the constant practice hereof What ever comes on any other account they refuse 4. Christ manifests and evidences his love to his Saints in a way of bounty in that rich plentifull provision he makes for them It hath pleased the Father that in him all fullnesse should dwell Col. 1. 19. and that for this end that of his fullnesse we might all receive Grace for Grace Joh. 1. 16. I shall not insist upon the particulars of that provision which Christ makes for his Saints with all those influences of the Spirit of life and grace that dayly they receive from him that bread that he gives them to the full the refreshment they have from him I shall only observe this that the Scripture affirmes him to doe all things for them in an abundant manner or to doe it richly in a way of bounty Whatever he gives us his grace to assist us his presence to comfort us he doth it abundantly You have the Generall assertion of it Rom. 5. 20. Where sin abounded Grace did abound much more If grace abound much more in comparison of sin it is abundant grace indeed as will easily be granted by any that shall consider how sin hath abounded doth in every soule Hence he is said to be able we are bid to expect that he should do for us exceeding abundantly above what we can aske or think Eph 3. 20 Is it pardoning mercy we receive of him why he doth abundantly pardon Is. 55. 7. he will multiply or add to pardon he will add pardon to pardon that grace mercy shall abound above all our sins iniquities Is it the Spirit he gives us he sheds him upon us richly or abundantly Tit. 3. 6. not only bidding us drink of the waters of life freely but also bestowing him in such a plentifull measure that rivers of water shall flow from them that receive him Joh. 7. 38 39. that they shall never thirst any more who have drank of him Is it Grace that we receive of him he gives that also in a way of bounty We receive abundance of Grace Rom. 5. 17. he abounds towards us in all wisedome and Prudence Ephes. 1. 18. Hence is that invitation Can. 5 1. If in any thing then we are straitned it is in our selves Christ deals bountifully with us Indeed the great sinne of believers is that they make not use of Christ's Bounty as they ought to do that we do not every day take of him mercy in Abundance The oyle never ceaseth till the vessels cease supplys frō Christ faile not but only when our faith failes in receiving them 4. Then our returne to Christ is in a way of duty unto this two things are required § 29 1. That we follow after practice Holinesse in the power of it as it is obedience unto Jesus Christ under this formality as obedience to him All Gospell-obedience is called whatsoever Christ commands us Mat. 28. 20. And saith he Joh. 15. 14. ye are my friends if you do what I command you and it is required of us that we live to him who dyed for us 2 Cor. 5. 15. live to him in all holy obedience live to him as our Lord and King Not that I suppose there are peculiar precepts and a peculiar law of Jesus Christ in the observance whereof we are justifyed as the Socinians fancy for surely the Gospell requires of us no more but to love the Lord our God with all ourhearts and all our soules which the Law also required but that the Lord Jesus having brought us into a condition of acceptance with God wherein our obedince is well pleasing to him we being to honour him as we honour the Father that we have a respect peculiar regard to him in all our Obedience so Tit. 2. 14. he hath purchased us unto himself thus Believers do in their obedience they eye Jesus Christ. 1. As the Author of their Faith and Obedience for whose sake it is given to them to believe Phil. 1. 29. and who by his Spirit works that obedience in them So the Apostle Heb. 12. 1 2. in the course of our obedience we still look to Jesus the Author of our Faith Faith is here both the grace of Faith
soules In the light of his Countenance is life peace Now if we walk in the light as He is light we have fellowship one with another 1 Ioh 1. 7. and verily our fellowship is with the Father and with the Sonne Jesus Christ v. 3. He that walkes in the light of new obedience he hath Communion with God and in his presence is fullnesse of joy for ever without it there is nothing but darknesse and wandring and confusion 3. Usefullnesse A man without Holinesse is good for nothing Ephraim saies the Prophet is an empty vine that brings forth fruit to it selfe And what is such a vine good for nothing saith another Prophet a man cannot make a pin of it so much as to hang a vessell on A barren tree is good for nothing but to be cut downe for the fire Notwithstanding the seeming usefullnesse of men who serve the providence of God in their Generations I could easily manifest that the World and the Church might want them and that indeed in themselves they are good for nothing only the holy man is commune bonum 3. The end of it in respect of others in the world is manifold 1. It serves to the Conviction and stopping the mouthes of § 32 some of the Enemies of God both here and hereafter Here 1 Pet. 3. 16. Keeping a good Conscience that wherein they speak against you as evill doers they may be ashamed beholding your good conversation in Christ. By our keeping of a good Conscience men will be made ashamed of their false accusations That whereas their malice and hatred of the wayes of God hath provoked them to speake all manner of evill of the profession of them by the Holinesse and Righteousnesse of the Saints they are convinced and made ashamed as a Thiefe is when he is taken and be driven to acknowledge that God is amongst them and that they are wicked themselves Ioh. 17. 23. 2. Hereafter It is said that the Saints shall judge the World It is on this as well as upon other considerations Their good workes their Righteousnesse their Holinesse shall be brought forth and manifested to all the world and the Righteousnesse of Gods judgements against wicked men be thence evinced See saies Christ these are they that I own whom you so despised and abhorred and see their workes following them this and that they have done when you wallowed in your Abominations Math. 25. 42 43. 2. The Conversion of others 1 Pet. 2. 12. Having your conversation honest among the Gentiles that wherein they spake against you as evill doers beholding your good works they may glorify God in the day of visitation Math. 5 17. Even Revilers Persecutors Evill speakers have been overcome by the constant holy walking of Professours and when their day of visitation hath come have Glorified God on that account 1 Pet. 3. 1 2. 3. The Benefit of all partly in keeping of Judgments from the residue of men as ten good men would have preserved Sodome partly by their reall communication of good to them with whom they have to doe in their Generation Holinesse makes a man a good man usefull to all and others eat of the fruits of the Spirit that he brings forth continually 4. It is necessary in respect of the state and condition of Justified Persons and that whether you consider their Relative state § 33 of Acceptation or their state of Sanctification 1. They are Accepted and received into friendship with an Holy God a God of purer eyes then to behold iniquity who hates every uncleane thing And is it not necessary that they should be Holy who are admitted into his presence walke in his sight yea lay in his bosome Should they not with all diligence cleanse themselves from all pollution of Flesh and Spirit and perfect Holinesse in the feare of the Lord 2. In respect of Sanctification we have in us a new creature 2 Cor. 5. 17. this new Creature is fed cherished nourished kept alive by the fruits of Holinesse to what end hath God given us new Hearts and new natures Is it that we should kill them stifle the creature that is found in us in the wombe that we should give him to the old man to be devoured 5. It is necessary in respect of the proper place of Holinesse in the new Covenant and that is twofold § 34 1. Of the Meanes unto the end God hath appointed that Holinesse shall be the meanes the way to that eternall life which as in it selfe and originally is his gift by Jesus Christ so with regard to his constitution of our obedience as the means of attaining it is a reward and God in bestowing of it a Rewarder Though it be neither the Cause Matter nor condition of our Justification yet it is the way appointed of God for us to walke in for the obtaining of Salvation And therefore he that hath hope of Eternall life purifies himselfe as He is pure and none shall ever come to that End who walketh not in that way for without Holinesse it is impossible to see God 2. It is a Testimony and pledge of Adoption a signe and evidence of Grace that is of Acceptation with God And 3 ly the whole expression of our thankfulnesse Now there is not one of all these Causes and Reasons of the necessity the indispensible necessity of our Obedience good workes and personall Righteousnesse but would require a more large discourse to unfold and explain then I have allotted to the proposall of them all And innumerable others there are of the same import that I cannot name He that upon these Accounts doth not think universall Holinesse and Obedience to be of indispensible necessity un lesse also it be exalted into the roome of the Obedience and Righteousnesse of Christ let him be filthy still These Objections being Removed and having at the entrance of this Chapter declared what is done on the part of Christ as § 35 to our fellowship with him in this purchased Grace as to our Acceptation with God It remaines that I now shew what also is required and performed on our part for the compleating thereof this then consists in the ensuing particulars 1. The Saints cordially approve of this Righteousnesse as that alone which is absolutely compleat and able to make them acceptable § 36 before God And this supposeth Five things 1. Their cleare and full conviction of the necessity of a Righteousnesse wherewith to appeare before God This is alwaies in their thoughts This in their whole lives they take for granted Many men spend their daies in obstinacy and hardnesse adding drunkennesse unto thirst never once enquiring what their condition shall be when they enter into Eternity Others trifle away their times and their soules sowing the wind of empty hopes and preparing to reap a whirlewind of wrath But this lies at the bottome of all the Saints communion with Christ. A deep fixed resolved perswasion of an absolute and indispensable
objection is made to it and for those who think it may have any weight I referre them to the Answer given in that Chapter by the Apostle as also to what was said before to the necessity of our obedience notwithstanding the Imputation of the Righteousnes of Christ. But you will say How should we addresse our selves to the performance of this duty what path are we to walk in § 60 1. Faith exercises it's selfe in it especially three waies 1. In Meditation The heart goes over in its own thoughts the part above insisted on sometimes severally semetimes joyntly sometimes fixing primarily on one thing sometimes on another and sometimes going over the whole At one time perhaps the soule is most upon consideration of its own sinfulnesse and filling it selfe with shame and selfe abhorrency on that account sometimes it is filled with the thoughts of the Righteousnesse of Christ and with joy unspeakable and glorious on that account Especially on great occasions when grieved and burthened by negligence or eruption of corruption then the soule goes over the whole work and so drives things to an issue with God and takes up the peace that Christ hath wrought out for him 2. Considering and enquiring into the promises of the Gospell which hold out all these things the Excellency Fullnesse and Suitablenesse of the Righteousnesse of Christ the Rejection of all false Righteousnesse and the commutation made in the Love of God which was formerly insisted on 3. In Prayer herein doe their Soules goe through this work day by day And this communion have all the Saints with the Lord Jesus as to their Acceptation with God which was the first thing proposed to consideration CHAP. IX Of Communion with Christ in holinesse The severall Acts ascribed unto the Lord Christ herein 1. His Intercession 2. Sending of the Spirit 3. Bestowes habituall Grace What that is and wherein it consists This purchased by Christ bestowed by him Of actuall Grace How the Saints hold communion with Christ in these things manifested in sundry particulars OUr Communion with the Lord Jesus as to that Grace of Sanctification and Purification whereof we have § 1 made mention in the severall distinctions and degrees thereof formerly is nextly to be considered And herein the former Method must be observed and we must shew 1. What are the peculiar Actings of the Lord Christ as to this Communion and 2 dly what is the Duty of the Saints herein The summe is how we hold Communion with Christ in Holinesse as well as in Righteousnesse and that very briefly There are severall Acts ascribed unto the Lord Jesus in reference to this particular as § 2 1. His Interceding with the Father by vertue of his Oblation in the behalfe of his that he would bestow the Holy Spirit on them Here I chuse to enter because of the oblation of Christ it selfe I have spoken before Otherwise every thing is to be run up to that head that sourse and spring There lies the foundation of all spirituall mercies whatever as afterwards also shall be manifested Now the Spirit as unto us a Spirit of Grace Holinesse and Consolation is of the purchase of Christ. It is upon the matter the great promise of the New Covenant Ezek. 11. 19. I will put a new Spirit within you So also Chap. 36. v. 27. Jerem. 32. 39 40. and in sundry other places whereof afterwards Christ is the Mediator and Surety of this new Covenant Heb. 7. 22. Jesus was made Surety of a better Testament or rather Covenant A Testament needs no Surety He is the undertaker on the part of God and man also Of man to give satisfaction of God to bestow the whole Grace of the Promise as Chap. 9. 15. For this cause he is the Mediator of the New Testament that by meanes of death for the Redemption of Transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance He both satisfied for sin and procured the promise He procures all the Love and Kindnesse which are the fruits of the Covenant being himselfe the Originall promise thereof Gen. 3. 16. The whole being so ordered in all things and made sure 2 Sam. 23 5. that the residue of its Effects should all be derived from him depend upon him and be procured by him that he in all things might have the preheminence Col. 1. 19. according to the compact and agreement made with him Isa. 53. 12. They are all the Purchase of his blood and therefore the Spirit also as promised in that Covenant 1 Cor. 1. 20. Now the whole Fruit and Purchase of his Death is made out from the Father upon his Intercession This Ioh. 14. 16 17 18. He promiseth his Disciples that he will pursue the worke which he hath in hand in their behalfe and intercede with the Father for the Spirit as a fruit of his purchase Therefore He tells them that He will not pray the Father for his Love unto them because the Eternall Love of the Father is not the Fruit but the Fountaine of his Purchase but the Spirit that is a Fruit that saith He I will pray the Father for c. And what Christ asketh the Father as Mediator to bestow on us that is part of his Purchase being promised unto him upon his undertaking to doe the will of God And this is the First thing that is to be considered in the Lord Jesus as to the communication of the spirit of Sanctification and purification the First thing to be considered in this our Communion with him He intercedes with his Father that he may be bestowed on us as a Fruit of his Death and Bloodshed in our behalfe This is the Relation of the Spirit of Holinesse as bestowed on us unto the Mediation of Christ. He is the great foundation of the covenant of Grace being himselfe everlastingly destinated and freely given to make a purchase of all the good things thereof Receiving according to promise the Holy Ghost Acts 2. 33. he sheds him abroad on his own This Faith considers fixes on dwells upon For 2 ly His Prayer being granted as the Father allwaies hears him He actually sends his Spirit into the Hearts of his Saints there to dwell in his stead and to doe all things for them and in them which He himselfe hath to doe This Secondly is the Lord Christ by Faith to be Eyed in and that not only in respect of the first enduing of our hearts with his Holy Spirit but also of the continuall supplies of it drawing forth and exciting more effectuall Operations and Actings of that indwelling Spirit Hence though Ioh. 14. 16. He says the Father will give them the Comforter because the Originall and Soveraigne Dispensation is in his hand and it is by him made out upon the Intercession of Christ yet not being bestowed immediatly on us but as it were given into the hand of Christ for us He affirmes
one of these families § 6 to another It is not done in a private underhand-way but in the way of Authority Ioh 1 12. to as many as received him he gave power to become the sons of God Power or Authority This investing them with the power excellency and right of the Sons of God is a forensicall act and hath a legall proceeding in it It is called the making us meet for the inheritance of the Saints in light Col. 1. v. 12. A Judiciall exalting us into membership in that family where God is the Father Christ the elder Brother all Saints and Angells Brethren and fellow children and the inheritance a Crowne immortall and incorruptible that fades not away Now this Authoritative translation of Believers from one family into another consisteth of these two parts § 7 1. An effectuall Proclamation and declaration of such a persons immunity from all Obligations to the former family to which by Nature he was related And this declaration hath a threefold object 1. Angells It is declared un to them they are the Sons of God They are the Sons of God and so of the family whereunto the adopted person is to be admitted and therefore it concernes them to know who are invested with the rights of that family that they may discharge their duty towards them unto them then it is declared that Believers are freed from the family of sinne and hell to become fellow Sons and servants with them and this is done two waies 1. Generally by the doctrine of the Gospell Eph. 3. 10. Unto the principalities and powers in heavenly places is made known by the Church the manifold wisdome of God 1. By the Church is this wisdome made known to the Angells either as the doctrine of the Gospell is delivered unto it or as it is gathered thereby And what is this Wisdome of God that is thus made known to principalities and powers It is that the Gentiles should be fellow-heirs and of the same body with us v. 6. The mystery of Adopting sinners of the Gentiles taking them from their slavery in the family of the World that they might have a right of heirship becoming Sons in the family of God is this wise dome thus made known And how was it primitively made known It was revealed by the spirit unto the Prophets and Apostles v. 5. 2. In Particular by Immediate Revelation When any particular soule is freed from the family of this World it is revealed to the Angells There is joy in the presence of the Angells of God that is among the Angells and by them over one sinner that Repenteth Luke 15. v. 10. Now the Angells cannot of themselves absolutely know the true Repentance of a sinner in it selfe It is a work wrought in that Cabinet which none hath a key unto but Jesus Christ by him it is revealed to the Angells when the peculiar care and charge of such an one is committed to them These things have their transaction before the Angels Luk. 12. v. 8 9. Christ ownes the names of his brethren before the Angells Revel 2. 5. when he gives them admittance into the family where they are Heb. 12. 22. he declares to them that they are Sons that they may discharge their duty towards them Heb. 1. last 2. It is denounced in a judiciall way unto Satan the great § 8 master of the family whereunto they were in subjection When the Lord Christ delivers a soule from under the power of that strong armed one he binds him tyes him from the exercise of that power and dominion which before he had over him And by this meanes doth he know that such an one is delivered from his family and all his future attempts upon him are encroachings upon the possession and inheritance of the Lord Christ. 3. Unto the Conscience of the Person adopted The spirit of Christ testifies to the heart and Conscience of a Believer that he is freed from all engagements unto the family of Satan and is become the Son of God Rom. 8. 14 15. and enables him to cry Abba Father Gal. 4. 6. Of the Particulars of this testification of the Spirit and of its absolving the soule from its old alliance I shall speak afterward And herein consists the first thing mentioned 2. There is an Authoritative engrafting of a Believer actually § 9 into the family of God and investing him with the whole right of Sonship Now this as unto us hath sundry acts 1. The giving a believer a new name in a white stone Revel 1. 17. they that are adopted are to take new names They change their names they had in their old families to take the names of the families whereinto they are translated This new name is A Child of God that is the new name given in adoption and no man knoweth what is in that name but only he that doth receive it And this new name is given and written in a white stone that is the Tessera of our admission into the house of God It is a stone of judiciall acquitment Our adoption by the spirit is bottomed on our Absolution in the blood of Jesus and therefore is the new name in the white stone priviledge grounded on discharge The white stone quits the claime of the old family The new name gives entrance to the other 2. An enrolling of his name in the Catalogue of the houshold of God Admitting him thereby into fellowship therein This is called the writing of the house of Israel Ezek. 13. 9. that is the roll wherein all the names of the Israel the family of God are written God hath a Catalogue of his houshold Christ knows his sheep by name When God writeth up the people he counts that this man was borne in Sion Ps. 87. 6. This is an extract of the Lambs book of life 3 ly Testifying to his Conscience his Acceptation with God enableing him to behave himselfe as a child Rom. 8. 15. Gal. 4. 5 6. The two last things required to Adoption are that the adopted person be freed from all Obligations to the family from § 10 whence he is translated and invested with the Rights and Priviledges of that whereunto he is translated Now because these two comprize the whole issue of Adoption wherein the Saints have Communion with Christ. I shall handle them together referring the concernments of them unto these foure heads 1. Liberty 2. Title or right 3. Boldnesse 4. Correction § 11 These are the four things in reference to the family of the Adopted person that he doth receive by his Adoption wherein he holds communion with the Lord Jesus 1. Liberty The spirit of the Lord that was upon the Lord Jesus did anoint him to proclaime liberty to the captive Esay 67. 1. And where the spirit of God is that is the spirit of Christ given to us by him because we are Sons there is Liberty 2 Cor. 3. 17. All spirituall liberty is from the spirit of Adoption What ever
purpose The most frequent Adjunct of the Communication of the Spirit is this that he is given and received as of Gift he will give his holy Spirit to them that aske him that which is of gift is free the Spirit of grace is given of grace And not only the Spirit of Sanctification or the Spirit to Sanctifie convert us is a gift of free grace but in the sence whereof we speak in respect of consolation he is of gift also he is promised to be given unto Believers Hence the Spirit is said to be received by the Gospell not by the Law Gal. 3. 2 that is of meer grace not of our own procuring And all his workings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free donations He is freely bestowed and freely workes and the different measures wherein he is received for those ends and purposes of consolation which we shall consider by Believers which are great various and unexpressable arise from hence that we have him by donation or freegift And this is the Tenor whereby we hold and enjoy him a Tenor of free donation So is he to be eyed so to be asked so to be received And this also faith takes in and closeth withall in our Communion with the Comforter The Conjunction and accord of his Will with the Guift of Father and Sonne The one respecting the distinct operation of the Deity in the Person of the Holy Ghost the other the oeconomy of the whole Trinity in the worke of our Salvation by Jesus Christ. Here the Soul rejoyceth its selfe in the Comforter that he is willing to come to him that he is willing to be given him And seeing all is Will and Gift Grace is magnifyed on this account 2. The Authority of it thence he is said to be SENT § 16 Chap. 14. 26. the Father will send him in my name and Chap. 15. 26. I will send him unto you from the Father and him will I send to you chap 16. 17. This mission of the holy Ghost by the Father and the Son as it answers the order of the persons subsistence in the blessed Trinity and his procession from them both so the order voluntarily engaged in by them for the accomplishment as was said of the worke of our Salvation There is in it in a most speciall manner the Condescension of the Holy Ghost in his Love to us to the Authoritative delegation of Father and Son in this businesse which argues not a disparity dissimilitude or inequality of Essence but of Office in this worke It is the Office of the Holy Ghost to be an Advocate for us and a Comforter to us in which respect not absolutely he is thus sent Authoritatively by Father and Sonne It is a known maxime that Inaequalitas officii non tollit aequalitatem naturae This subjection if I may so call it or inequality in respect of office doth no way's prejudice the equality of nature which he hath with Father and Sonne no more then the mission of the Son by the Father doth his And on this Authoritative mission of the Spirit doth the right Apprehensions of many mysterys in the Gospell and the ordering of our hearts in Communion with him depend Hence is the sinne against the Holy Ghost what it is I doe § 17 not now dispute unpardonable and hath that Adjunct of Rebellion put upon it that no other sin hath namely because he comes not he acts not in his own name only though in his own also but in the name and Authority of the Father Son from and by whom he is sent and therefore to sinne against him is to sinne against all the Authority of God all the Love of the Trinity and the utmost condescension of each person to the worke of our Salvation It is I say from the Authoritative mission of the Spirit that the sinne against him is peculiarly unpardonable It is a sin against the recapitulation of the love of the Father Son and Spirit And from this consideration were that our present businesse might the true nature of the sin against the Holy Ghost be investigated Certainely it must consist in the contempt of some operation of his as acting in the name and Authority of the whole Trinity and that in their ineffable condescension to the worke of Grace But this is of another Consideration 2. On this account we are to pray the Father and the Son § 18 to give the Spirit to us Luk. 11. 13. your Heavenly Father will give his holy Spirit to them that aske him now the Holy Ghost being God is no lesse to be invocated praied to and called on then the Father and Son as elsewhere I have proved how then doe we aske the Father for him as we doe in all our Supplications seeing that we also pray that he himselfe would come to us visite us and abide with us In our prayers that are directed to himselfe we consider him as essentially God over all blessed for evermore we pray for him from the Father and Sonne as under this mission and delegation from them And indeed God having most plentifully revealed himselfe in the order of this dispensation to us we are as Christians generally do in our Communion to abound in answerable addresses that is not onely to the Person of the holy Ghost himselfe but properly to the Father and Son for him which refers to this dispensation 3. Hence is that great weight in particular laid upon our § 19 not grieving the spirit Eph. 4. 30. because he comes to us in the name with the Love and upon the condescension of the whole blessed Trinity To doe that which might grieve him so sent on such an account for that end and purpose which shall afterwards be mentioned is a great aggravation of sinne He expects cheerfull entertainment with us and may do so justly upon his own account and the account of the work which he comes about but when this also is added that he is sent of the Father and the Son commissioned with their Love and Grace to communicate them to their soules this is that which is or ought to be of unspeakable esteeme with Believers And this is that second thing expressed in the manner of his communication he is sent by Authority He is said to be powred out or shed on us Titus 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 20 that holy Ghost which he hath richly powred out upon us or shed on us abundantly And this was the chiefe expression of his communication under the old Testament the mystery of the Father and the Son and the matter of commission and delegation being then not so clearly discovered Isaiah 32. 15. untill the spirit be powred on us from on high and the wildernesse be a fruitfull field and the fruitfull field be counted for a forrest that is 'till the Gentiles be called and the Jews rejected and chap. 43 3 I will powre my spirit upon thy seed and my blessing upon
spirit of sanctification was still with David but saith he restore unto me the joy of thy salvation that is the spirit of Consolation that was lost when the promise was made good in the abode of the other 3. The comforter may abide as a Comforter when he doth not actually comfort he soule in truth as to the Essence of Holinesse § 27 he cannot dwell in us but withall he must make us holy for the Temple of God is holy but as to his comforting his actings therein are all of his Soveraigne will so that he may abide and yet no actually comfort us 4. The Spirit often works for it and tenders consolation to § 28 us when we doe not receive it the well is nigh and we see it not we refuse to be comforted I told you that the Spirit as a sanctifier comes with power to conquer an unbelieving heart the spirit as a comforter comes with sweetnesse to be received in a believing heart He speakes we believe not that it is his voyce he tenders the things of consolation and we receive them not my sore ran saith David and my soul refused to be comforted 5. I deny that ever the Holy Spirit doth absolutely and universally § 29 leave a believing soule without consolation a man may be darkned clouded refuse comfort actually find none feele none but radically he hath a foundation of Consolation which in due time will be drawn forth and therefore when God promises that he will heale sinners restore comfort to them as Isa. 57. 17. it is not that they were without any but that they had not so much as they needed that that promise is made To insist on the severall ways whereby men refuse comfort and come short of the strong consolation which God is willing that we should receive is not my purpose at present Thus then the Spirit being sent and given abideth with the soules of Believers leaves them not though he variously manifest himselfe in his operations of which in the next place CHAP. II. Of the Actings of the Holy Ghost in us being bestowed on us He worketh effectually distributeth giveth HAving thus declared from whence and how the Holy Ghost is given unto us as a spirit of Consolation § 1 I come in the next place to declare what are his actings in us and towards us being so bestowed on us and received by us Now here are two generall Heads to be considered 1. The manner and kind of his actings in us which are variously expressed and 2. The particular products of his actings in our soules wherein we have Communion with him The first is variously expressed I shall passe through them briefly 1. He is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke effectually 1 Cor. 12. 11. § 2 all these worketh or effecteth that one and selfe same spirit it is spoken there indeed in respect of his distribution of gifts but the way is the same for the Communication of Graces and priviledges he doth it by working which as it convinces his personality especially as considered with the words following dividing to every man according to his will for to worke according to will is the the inseparable property of a person and is spoken expressely of God Eph. 1. 11. so in relation to v. 6. foregoing it makes no lesse evident his Deity What he is here said to doe as the Spirit bestowed on us and given unto us there is he said as God himselfe to doe there are diversity of operations but it is one God that worketh all in all which here in other words is all these worketh the selfe same spirit dividing to every man as he will What we have then from him we have by the way of his energeticall working It is not by proposing this or that Argument to us perswading us by these or those morall motives or inducements alone leaving us to make use of them as we can But he workes effectually himselfe what he communicates of Grace or consolation to us 2. In the same verse as to the manner of his operation He is § 3 said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divideth or distributeth to every one as he will This of distribution adds to that of operation choise judgement and freedome He that distributes variously doth it with choise and judgement and freedome of will such are the proceedings of the Spirit in his dispensations to one he giveth one thing eminently to another another To one in one degree to another in another Thus are the Saints in his soveraginty kept in a constant dependance on him He distributs as he will who should not be content with his portion what claime can any lay to that which he distributeth as he will which is farther manifested 3. By his being said to give when and what he bestows § 4 they speake with other tongues as the spirit gave them utterance Act. 2. 4. he gave them to them that is freely whatever he bestows npō us is of his gift And hence it is to be observed that in the Oeconomy of our Salvation the acting of no one person doth prejudice the frreedome and liberty of any other so the Love of the Father in sending the Sonne is free and his sending doth no ways prejudice the liberty and Love of the Son but that he lays down his life freely also So the Sati-faction and purchase made by the Sonne doth no way prejudice the freedome of the Fathers Grace in pardoning accepting us thereupon so the Father's and Sonne 's sending of the Spirit doth not derogate from his freedome in his workings but he gives freely what he givts And the reason of this is because the will of the Father Sonne and Holy Ghost is essentially the same so that in the acting of one there is the Counsell of all and each freely therein Thus in Generall is the manner and kind of his working in § 5 us and towards us being bestowed upon us described Power choyse freedome are evidently denoted in theexpressions insisted on It is not any peculiar worke of his towards us that is hereby declared but the manner how he doth produce the Effects that shall be insisted on That which remaines in the last place for the explanation of § 6 the things proposed to be explained as the foundation of the Communion which we have with the Holy Ghost is the Effects that being thus sent thus working he doth produce which I shall do not casting them into any artificiall method but taking them up as I find them lying scattered up and down in the Scripture only descending from those which are more generall to those which are more particular neither aiming nor desiring to gather all the severalls but insisting on those which do most obviously occurre Only as formerly so now you must observe that I speake of the spirit principally if not only as a comforter and not as a sanctifier § 7 and therefore the great work of the spirit towards us
truth of any thing Such was the manner among the Jewes when any one had given true witnesse unto any thing or matter and it was received by the Judges they instantly set their seales to it to confirme it in Judgement Hence is it said that he who receives the Testimony of Christ sets to his seale that God is true Joh 3. 33 The promise is the great grant and conveiance of life and Salvation in Christ to the soules of Believers That we may have full assurance of the truth and irrevocablenesse of the promise God gives us the Spirit to satisfy our hearts of it and thence is he said to seale us by Assuring our hearts of those promises and their stability But though many Expositors goe this way I doe not see how this can consist with the very meaning of the word It is not said that the promise is sealed but that we are sealed and when we seale a deed or grant to any one we doe not say the man is sealed but the deed or grant 2. To appropriate distinguish or keep safe this is the end of § 13 fealing men set their seales on that which they appropriate and desire to keep safe for themselves so evidently in this sence are the servants of God said to be sealed Revel 7. 4. that is marked with Gods marke as his peculiar ones for this sealing answers to the setting of a mark Ezek. 9. Then are Believers sealed when they are marked for God to be heires of the purchased inheritance and to be preserved to the day of Redemption Now if this be the sealing intended it denotes not an act of sense in the heart but of security to the person The Father gives the Elect into the hands of Christ to be redeemed having redeemed them in due time they are called by the Spirit and marked for God and so give up themselves to the hands of the Father If you aske now which of these senses is chiefly intended in this expression of our being sealed by the Holy Ghost I answer the first not excluding the other we are sealed to the Day of Redemption when from the stamp image and Character of the Spirit upon our soules we have a fresh sence of the love of God given to us with a comfortable perswasion of our acceptation with him But of this whole matter I have treated at large elsewhere Thus then the Holy Ghost communicates unto us his own likenesse which is also the image of the Father and the Sonne We are changed into this image by the Lord the Spirit 2 Cor. 3. 18. And herein he brings us into fellowship with himselfe Our likenesse to him gives us boldnesse with him His worke we look for his fruits we pray for and when any effect of Grace any discovery of the image of Christ implanted in us gives us a perswasion of our being separated and set apart for God we have a Communion with him therein 6. He is an Earnest unto us 2 Cor. 1. 22. He hath given the § 14 earnest of the Spirit in our hearts chap. 5. 5. who also hath given unto us the earnest of the Spirit as also Ephes. 1. 13 14. Ye are sealed with that Holy Spirie of promise which is the earnest of our inheritance In the two former places we are said to have the earnest of the Spirit in the latter the Spirit is said to be our earnest of the Spirit then in the first place is as we say Genitivus materiae denoting not the cause but the thing it selfe not the Author of the earnest but the matter of it The Spirit is our Earnest as in the last place is expressed The consideration of what is meant by the Spirit here what is meant by an Earnest will give some insight in to this priviledge which we receive by the Comforter 1. What Grace what guift of the Spirit is intended by this Earnest some have made enquiry I suppose to no purpose § 15 It is the Spirit himselfe personally considered that is said to be this earnest 2 Cor. 1. 22. It is God hath given the earnest of the Spirit in our hearts an expression directly answering that of Gal. 4 6. God hath sent forth the Spirit of his Son into our hearts that is the Person of the Spirit for nothing else can be called the Spirit of his Son and in Ephes. 1. 14. he hath given the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that earnest The Spirit himselfe of promise is this earnest In giving us this Spirit he gives us this earnest 2. An earnest it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the Greek nor the Latine § 16 have any word to expresse directly what is here intended The Latines have made words for it from that expressed here in the greeks arrha and arrabo The Greek word is but the Hebrew herabon which as some conceive came amongst them by the Tyrian â—erchants being a word of trade It is by some renderd in Latine Pignus a pledge but this cannot be here intended A pledge is that property which any one gives or leaves in the custody of another to assure him that he will give him or pay him some other thing in the nature of that which we call a pawn Now the thing that is here intended is a part of that which is to come and but a part of it according to the trade use of the word whence the metaphor is taken it is excellently rendred in our Language an earnest An earnest is part of the price of any thing or part of any grant given before hand to assure the person to whom it is given that at the appointed season he shall receive the whole that is promised him That a thing be an earnest it is required 1. That is be part of the whole of the same kind and nature with it As we doe § 17 give so much mony in earnest to pay so much more 2. That it be a confirmation of a promise and appointment first the whole is promised then the earnest is given for the good and true performance of that promise Thus the Spirit is this Earnest God gives us the promise of § 18 eternall life To confirme this to us he giveth us his Spirit which is as the first part of the promise to secure us of the whole Hence he is said to be the earnest of the inheritance that is promised and purchased And it may be considered how it may be said to be an Earnest on the part of God who gives him and on the part of Believers who receive him 1. He is an Earnest on the part of God in that God gives § 19 him as a choyce part of the Inheritance it selfe and of the same kind with the whole as an Earnest ought to be The full inheritance promised is the fullnesse of the Spirit in the enjoyment of God When that Spirit which is given us in this world shall
have perfectly taken away all sinne and sorrow and shall have made us able to enjoy the Glory of God in his presence that is the fullinheritance promised So that the Spirit given us for the fitting of us for enjoyment of God in some measure whilst we are here is the earnest of the whole 2. God doth it to this purpose to assure us and secure us of the inheritance having given us so many securityes without us his Word Promises Covenant Oath the Revelation and discovery of his faithfullnesse and immutability in them all he is pleased also graciously to give us one within us Isa. 59. 21. that we may have all the security we are capable of What can more be done He hath given us of the Holy Spirit in him the first fruits of Glory the utmost pledge of his Love the Earnest of all 2. On the part of Believers He is an earnest in that he gives them an Acquaintance with 1. The love of God their Acceptation § 20 with him makes known to them their favour in his sight that he is their Father and will deale with them as with children and consequently that the inheritance shall be theirs He sends his Spirit into our hearts cryinb ba Father Gal. 4. 6. and what is the inference of Believers from hence v. 7 then we are not servants but sons and if sons then heires of God the same Apostle againe Rom. 8. 17 If children then heires of God and joynt heires with Christ. On that perswasion of the Spirit that we are children the inference is then heires heires of God and joynt heires with Christ We have then a right to an inheritance and an eviction of it This is the use then we have of it even the Spirit perswading us of our sonship and acceptation with God our Father And what is this inheritance of Glory if we suffer with him we shall be glorifyed together And that the Spirit is given for this end is attested 1 Joh. 3. 24. Hereby we know that he abideth in us by the Spirit which he hath given us The Apostle is speaking of our Union with God which he expresseth in the words foregoing He that keepeth his Commandements dwelleth in him and he in him Of that Union elsewhere now this we know from hence even by the Spirit which he hath given us The Spirit acquaints us with it not that we have such an acquaintance but that the Argument is good and conclusive in it selfe we have of the Spirit therefore he dwells in us and we in him because indeed his dwelling in us is by that Spirit and our interest in him is from thence a sense of this he giveth as he pleaseth 2. The Spirit being given as an Earnest acquaints Believers § 21 with their inheritance 1 Cor. 2. 9. 10. As an Earnest being part of the whole gives knowledge of it so doth the Spirit as in sundry particulars might be demonstrated So is he in all respects compleatly an Earnest Given of God received by us as the beginning of our inheritance and § 22 the Assurance of it So much as we have of the spirit so much we have of Heaven in perfect enjoyment and so much evidence of its future fullnesse Under this apprehension of him in the dispensation of Grace do Believers receive him and rejoyce in him Every gracious selfe evidencing act of his in their hearts they rejoyce in as a drop from Heaven and long for the Ocean of it Not to drive every effect of grace to this issue to neglect the worke of the Holy Ghost in us and towards us There remaines only that a difference be in a few words assigned between Believers receiving the Spirit ' as an Earnest of the whole inheritance and hypocrits tasting of the powers of the world to come Heb. 5. 6. A test of the powers of the world to come seems to be the same with the earnest of the inheritance But 1. that by the powers of the world to come in that place is intended the joys of Heaven there is indeed no ground to imagine they are nowhere so called nor doth it suitably expresse the glory that shall be revealed which we shall be made partakers of It is doubtlesse the powerfull Ministry of the Ordinances dispensations of the times of the Gospell there called to the Hebrews according their own idiome the powers or greate effectuall things of the world to come that is intended but 2. Suppose that by the powers of the world to come the Glory of Heaven is intended there is a wide difference between taking a vanishing tast of it our selves and receiving an abiding earnest from God To take a tast of the things of Heaven and to have them assured of God as from his Love differ greatly An Hypocrite may have his thoughts raysed to a great deale of Joy and contentment in the consideration of the good things of the Kingdome of God for a season considering the things in themselves but the Spirit as he is an Earnest gives us a pleadge of them as provided for us in the Love of God and purchase of his Sonne Jesus Christ. This by the way 7. The Spirit anoynts Believers We are anoynted by the Spirit 2 Cor. § 23 1. 21. we have an unction from the holy one and we know all things 1 Ioh. 2. 20. and v. 27. I cannot intend to run this expression up into its rise and originall Also I have done it else-where The use of unctions in the Judaicall Church the meaning and intendment of the Types attended therewith The Offices that men were consecrated unto thereby are at the bottome of this expression neerer the Unction of Jesus Christ from whence he is called Messiah and the Christ the whole performance of his office of Mediatorship being called also his Annoynting Dan. 9. as to his furnishment for it concurres hereunto Christ is said to be annoynted with the oyle of gladnesse above his fellowes Heb. 1. 9. which is the same with that of Ioh. 3. 34. God giveth him not the spirit by measure We who have the Spirit by measure are anoynted with the oyle of gladnesse Christ hath the fulnesse of the Spirit whence our measure is communicated so he is annoynted above us that in all things he may have the preheminence How Christ was annoynted with the Spirit to his three fold Office of King Priest and Prophet how by vertue of an unction with the same Spirit dwelling in him and us we become to be intersted in these offices of his and are made also Kings Priests and Prophets to God is known and would be matter of a long discourse to handle and my designe is only to communicate the things treated of I shall only therefore fix on one place where the Communications of the spirit in this unction of Christ are enumerated of § 24 which in our Measure from him and with him by this unction we are made partakers and that is Isai. 11. 2 3.
Thirdly The principle of all his actings and operations in us for our consolation 1. There are three things in the whole course of our pilgrimage that the consolations of the Holy Ghost are usefull and necessary in 1. First In our Afflictions Affliction is part of the provision that God hath made in his house for his Children Heb. 12. 5 6. The great variety of its causes meanes uses and effects is generally known There is a measure of them appointed for every one To be wholly without them is a temptation and so in some measure an Affliction That which I am to speake unto is that in all our afflictions we need the consolations of the Holy Ghost It is the nature of man to relieve himselfe when he is entangled by all waies and meanes According as mens naturall spirits are so do they mannage themselves under pressures The spirit of a man will beare his infirmity at least it will struggle with it There are two great evills one of which does generally seise § 4 on men under their Afflictions and keep them from a due management of them The Apostle mentioneth them both Heb. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise not the chastisement of the Lord neither faint when thou art reproved One of these extreames doe men usually fall into either they despise the Lords correction or sink under it First Men despise it They account that which befalls them to be a light or common thing They take no notice of God in it They can shift with it well enough they look on instruments second causes provide for their own defence and vindication with little regard to God or his hand in their affliction And the ground of this is because they take in succours in their trouble that God will not mix his grace withall They fix on other remedies then what he hath appointed and utterly loose all the benefits and advantage of their affliction And so shall every man doe that relieves himselfe from any thing but the consolations of the Holy Ghost 2. Secondly Men Faint and sink under their trialls and afflictions Which the Apostle farther reproves vers 12. The first despise the assistance of the Holy Ghost through pride of heart the latter refuse it through dejectednesse of spirit and sink under the weight of their troubles And who almost is there that offends not on one of these hands Had we not learned to count light of the chastisements of the Lord and to take little notice of his dealings with us we should find the season of our Afflictions to comprize no small portion of our Pilgrimage Now there is no due management of our soules under any affliction so that God may have the glory of it and our selves § 5 any spirituall benefit or emprovement thereby but by the consolations of the H. Ghost All that our Saviour promiseth his Disciples when he tells them of the great trialls and tribulations they were to undergoe is I will send you the spirit the comfortour He shall give you peace in me when in the world you shall have trouble He shall guide and direct and keep you in all your trialls And so the Apostle tells us it came to passe 2 Cor. 1. 4 5 6. Yea and this under the greatest afflictions will carry the soule to the highest joy peace rest and contentment So the same Apostle Rom. 5. 3. We glory in tribulations It is a great expression He had said before that we glorted in the hope of the glory of God vers 2. Yea but what if manifold afflictions and tribulations befall us why even in them also we glory saith he We glory in our tribulations But whence is it that our spirits are so borne up to a due management of afflictions as to glory in them in the Lord He tells us vers 5. It is from the shedding abroad of the Love of God in our hearts by the Holy Ghost And thence are Believers said to receive the word in much affliction with joy of the Holy Ghost 1 Thes. 1 6. And to take joyfully the spoyling of their goods This is that I aime at There is no management nor improvement of any Affliction but meerely and solely by the Consolations of the Holy Ghost Is it then of any esteeme or value unto you that you loose not all your trialls temptations and afflictions learne to value that whereby alone they are rendred usefull 2. Sinne is the second burthen of our lives and much the greatest § 6 Unto this is this Consolation peculiarly suited So Heb. 6. 17 18. an Allusion is taken from the man stayer under the Low who having killed a man at unawares and brought the guilt of his blood upon him selfe fled with speed for his deliverance to the Citty of refuge our great and only refuge from the guilt of sinne is the Lord Jesus Christ in our flying to him doth the spirit administer consolation to us A sense of sin fills the heart with troubles and disquietnesse it is the Holy Ghost which gives us peace in Christ. That gives an apprehension of wrath the Holy Ghost sheds abroad the Love of God in our hearts From thence doth Satan and the Low accuse us as objects of Gods hatred the spirit beares witnesse with our spirits that we are the Children of God There is not any one engine or instrument that sin useth or sets up against our peace but one effect or other of the Holy Ghost towards us is suited and fitted to the casting of it downe In the whole course of our obediénce are his consolations necessary also That we may goe through with it cheerfully willingly § 7 patiently to the end This will afterwards be more fully discovered as to particulars when I come to give directions for our communion with this blessed comforter In a word in all the concernments of this life and in our whole expectation of another we stand in need of the consolations of the Holy Ghost Without them we shall either despise afflictions or faint under § 8 them and God be neglected as to his intendments in them Without them sin will either harden us to a contempt of it or cast us downe to a neglect of the remedies gratiously provided against it Without them duties will either puffe us up with pride or leave us without that sweetnesse which is in new obedience Without them prosperity will make us carnall sensuall and to take up our contentment in these things and utterly weaken us for the trialls of adversity Without them the comforts of our Relations will separate us from God and the losse of them make our hearts as Nabals Without them the calamity of the Church will overwhelme us and the prosperity of the Church will not concerne us Without them we shall have wisdome for no worke Peace in no condition strength for no duty successe in no triall joy in no state no comfort in life no light in death Now our Afflictions our sins and