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
distinctly fixed on him which if it werenot so the sonne could not adde believe also on me The like also is said of Love 1 John chap. 2. v. 15. If any man love the world the Love of the Father is not in him That is the Love which we beare to him not that which we receive from § 8 him The Father is here placed as the Object of our Love in Opposition to the World which takes up our Affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father denotes the matter and object not the efficient cause of the love enquired after And this Love of him as a Father is that which he calls his Honour Mal. 1. 6. Futher These Graces as acted in prayer and Praises and as cloathed with instituted worship are peculiarly directed unto him § 9 We call on the Father 1 Pet. 1. 17. Eph. ch 3. v. 14 15. For this cause I bow my knees unto the Father of our Lord Iesus Christ of whom the whole Family in Heaven and Eearth is named Bowing the knee comprizeth the whole worship of God both that which is morall in the universall obedience he requireth and those peculiar ways of carrying it on which are by him appointed Isa. ch 45. v. 23. Unto me saith the Lord every kneee shall bow and every tongue shall sweare Which v. 24 25. he declareth to consist in their acknowledging of him for Righteousnesse and strength Yea is seemes sometimes to comprehend the orderly subjection of the whole Creation unto his soveraignty In this place of the Apostle it hath a farre more restrained Acceptation and is but a figurative expression of Prayer taken from the most expressive bodily posture to be used in that duty This he farther manifests v. 16 17. declaring at large what his Aime was and whereabouts his thoughts were exercised in that bowing of his knees The workings then of the spirit of Grace in that Duty are distinctly directed to the Father as such as the fountaine of the Deity of all good things in Christ as the Father of our Lord Jesus Christ. And therefore the same Apostle doth in another place expressly conjoyne and yet as expressly distinguish the Father and the Sonne in directing his supplications 1 Thess. 3. 11. God himselfe even our Father and our Lord Jesus Christ direct our way unto you The like president also have you of thansgiving Ephes. chap. 1. v 3 4. Blessed be the Father of our Lord and Saviour Jesus Christ c I shall not adde those very many places wherein the severall Particulars that doe concurre unto that whole divine divine worship not to be communicated unto any by nature not God with out Idolatry wherein the Saints do hold Communion with God are distinctly directed to the Person of the Father It is so also in Reference unto the Son Joh chap 14. v 1. § 10 You believe in God saith Christ believe also in me Believe also act Faith distinctly on me Faith Divine supernaturall that Faith whereby you believe in God that is the Father There is a believing of Christ viz. that he is the Sonne of God the Saviour of the world This is that whose neglect our Saviour so threatned unto the Pharisees John 8. 24. If you belive not that I am He you shall dye in your sinnes In this sense Faith is not immediately fixed on the Son being only an owning of him that is the Christ to be the Son by closing with the Testimony of the Father concerning him But there is also a Believing on him called believing on the name of the Son of God 1 John chap. 5. v. 13. So also John chap. 9. v. 36. yea the distinct affixing of Faith affiance and confidence on the Lord Jesus Christ the Son of God as the Son of God is most frequently pressed Joh. 3. 16. God that is the Father so loved the World that whosoever believeth on him that is the Sonne should not perish The Sonne who is given of the Father is believed on He that believeth on him is not condemned v. 18. He that believeth on the Sonne hath eternall life v. 36. This is the worke of God that ye believe on him whom he hath sent Joh. 6. 29. v. 40. 1 John 5. 10. The foundation of the whole is laid Joh. 5. 23. That all men should honour the Sonne even as they honour the Father he that honoureth not the Sonne honoureth not the Father which sent him But of this honour and worship of the Sonne I have treated at large elsewhere and shall not in generall insist upon it againe For Love I shall only adde that solemne Apostolicall benediction Ephes. chap. 6. v. 24. Grace be with all them that Love our Lord Jesus Christ in sincerity That is with Divine Love the Love of Religious worship which is the only incorrupt love of the Lord Jesus Further that Faith Hope and Love acting themselves in all § 11 manner of Obedience and appointed Worship are peculiarly due from the Saints and distinctly directed unto the Sonne is abundantly manifested from that solemne doxology Revel chap. 1. v. 5 6. Unto him that loved us and washed us from our sinnes in his own blood and hath made us Kings and Priests unto God and his Father to to him be Glory and dominion for ever and ever Amen Which yet is set forth with more Glory chap. 5. v. 8. The foure living creatures and the foure and twenty Elders fell down before the Lambe having every one of them Harpes and Golden Vials full of Odours which are the prayers of Saints and v. 13 14. Every creature which is in Heaven and on earth and under the Earth and such as are in the Sea and all that are in them heard I saying Blessings Honour Glory and Power be unto him that sitteth on the throne and unto the LAMBE for ever and ever The Father and the Sonne He that sits upon the throne and the Lambe are held out joyntly yet distinctly as the adequate object of all divine Worship and Honour for ever and ever And therefore Stephen in his solemne dying Invocation fixeth his Faith and Hope distinctly on him Acts 7. 59 60. Lord Iesus receive my spirit and Lord lay not this sinne to their charge for he knew that the Sonne of man had power to forgive sinnes also And this worship of the Lord Jesus the Apostle makes the discriminating character of the Saints 1 Cor. chap. 1. v. 2. With all saith he that in every place call upon the name of Iesus Christ our Lord both theirs and ours that is with all the Saints of God And Invocation generally comprizes the whole worship of God This then is the due of our Mediator though as God as the Sonne not as Mediator Thus also is it in reference unto the Holy Spirit of Grace The closing of the great sinne of unbeliefe is still described as an § 12 opposition unto and a resisting of that Holy Spirit And
you have distinct mention of the Love of the Spirit Rom. chap. 15. v. 13. The Apostle also peculiarly directs his supplication to him in that Solemne benediction 2 Cor. 13. 14. The Grace of the Lord Iesus Christ the Love of God and the Communion of the Holy Spirit be with you All such benedictions are originally supplications He is likewise entitled unto all instituted worship from the Appointment of the Administration of Baptisme in his name Math. 28. 18. Of which things more afterwards Now of the things which have been deliver'd this is the Sum There is no grace whereby our soules goe forth unto God no Act of divine worship yeilded unto him no duty or obedience performed but they are distinctly directed unto Father Sonne and Spirit Now by these and such like wayes as these doe we hold Communion with God and therefore we have that Communion distinctly as hath been described This also may farther appeare if we consider how distinctly § 13 the persons of the Deity are revealed to act in the cōmunication of those good things wherein the Saints have Communion with God As all the spirituall ascendings of their soules are assigned unto them respectively so all their internall receivings of the Communications of God unto them are held out in such a distribution as points at distinct Rises Fountains though not of being in thēselves yet of dispensations unto us Now this is declared two ways 1. When the same thing is at the same time ascribed joyntly § 14 and yet distinctly to all the Persons in the Deity and respectively to each of them So are Grace and Peace Revel chap. 1. v. 4 5. Grace be unto you and Peace from him which is and which was and which is to come and from the seven spirits which are before his throne and from Jesus Christ who is the faithfull witnesse c. The seaven spirits before the Throne are the Holy Spirit of God considered as the perfect fountaine of every perfect Gift and dispensation All are here joyned together and yet all mentioned as distinguished in their Communication of Grace and Peace unto the Saints Grace and Peace be unto you from the Father and from c 2. When the same thing is attributed severally and singly unto each person There is indeed no gracious Influence from above no Elapse of Light Life Love or grace upon our hearts § 15 but proceedeth in such a dispensation I shall give only one Instance which is very comprehensive and may be thought to comprize all other particulars and this is TEACHING The Teaching of God is the reall Communication of all and every particular Emanation from himselfe unto the Saints whereof they are made partakers That promise they shall be all taught of God enwrapps in it selfe the whole Mystery of Grace as to its actuall dispensation unto us so farre as we may be made reall possessours of it Now this is assigned 1. Unto the FATHER The Accomplishment of that Promise is peculiarly referr'd to him Iohn chap. 6. v. 45. It is written in the Prophets and they shall be all taught of God Every man therefore who hath heard learned of the FATHER cometh unto me This Teaching whereby we are translated from death unto life brought unto Christ unto a participation of Life and Love in him it is of and from the Father him we heare of him we learne by him are we brought unto Union and Communion with the Lord Iesus This is his drawing us his begetting us a new of his own Will by his own spirit And in which worke he imploys the Ministers of the Gospell Acts 26. 18. 2. Unto the SON The Father proclaimes him from Heaven to be the great Teacher in that solemne charge to heare him which came once againe from the excellent glory This is my beloved Son heare him The whole of his Propheticall and no small part of his Kingly Office consists in this Teaching Herein is he said to draw men unto him as the Father is said to do in his Teaching Ioh. 12. 32. which he doth with such efficacy that the dead heare his voyce andlive The Teaching of the Son is a Life-Giving a spirit breathing Teaching an effectuall influence of Light whereby he shines into darknesse Communication of Life quickning the dead an opening of blind eyes and changing of hard hearts a powring out of the Spirit with all the fruits thereof Hence he claimes it as his priviledge to be the sole Master Math. 23. v. 10 One is your Master which is Christ. 3. To the SPIRIT John chap. 14. v. 26. The Comforter he shall teach you all things And the Annointing which you have received saith the Apostle abideth in you and you need not that any man teach you but as the same Annointing teacheth you of all things and is truth and is no lye and even as it hath taught you yee-shall abide in him 1 John chap. 2. v. 27. That teaching Unction which is not only true but TRUTH it selfe is only the holy Spirit of God so that he teacheth also being given unto us that we may know the things that are freely given to us of God 1 Cor. 2. 15. I have chosen this speciall Instance because as I told you it is comprehensive and comprizes in it selfe most of the particulars that might be annumerated Quickning preserving c. This then farther drives on the Truth that lyes under Demonstration there being such a distinct Communion of Grace from the severall persons of the Deity the Saints must needs have distinct Communion with them It remaineth only to intimate in a word Wherein this distinction § 16 lyes and what is the Ground thereof Now this is that the Father doth it by the way of Originall Authority the Son by the way of Communicating from a purchased Treasury the Holy Spirit by the way of immediate Efficacy 1. The Father Communicates all Grace by the way of Originall Authority He Quickneth WHOM HE WILL. John chap. 5. 21. Of HIS OWN WILL begat he us Jam. 1. 18. Life-giving power is in respect of Originall Authority invested in the Father by the way of Eminency and therefore in sending of the quickning Spirit Christ is said to do it from the Father or the Father himselfe to doe it But the Comforter the Holy Spirit whom the Father will send Iohn chap. 14. v. 26. But when the Comforter is come whom I will send from the Father Iohn 15. v. 26 Though he be also said to send him himselfe on another account Ioh. 16. 7. 2. The Sonne by the way of making out a purchased Treasury Of his Fullnesse doe we all receive and Grace for Grace Ioh. ch 1. v. 16. And whence is this fullnesse It pleased the Father that in him all Fullnesse should dwell Col. 1. 19. And upon what account he hath the dispensation of that fullnesse to him committed you may see Phil 2. 8 9 10 11. When thou shalt make his
iniquities he is astonished to think that God should do so and admires that he did not take the Advantage of his provocations to cast him out of his presence He finds that with infinite wisdome in all long suffering he hath mannaged all his dispensations towards him to recover him from the power of the Devill to rebuke and chasten his spirit for sinne to endeare him unto himselfe there is I say nothing of greater sweetnesse to the soule then this and therefore the Apostle saies Rom. 3. 25. that all is through the forbearance of God God makes way for compleat forgivenesse of sinnes through this his forbearance which the other doth not 3. They differ in their Ends and aymes What is the ayme and designe of God in the dispensation of that forbearance which is § 15 manifested and may be discovered out of Christ the Apostle tells us Rom 9. 22. What if God willing to shew his wrath and to make his power known endured with much longsuffering the vessells of wrath fitted for destruction It was but to leave them inexcuseable that his power and wrath against sinne might be manifested in their destruction And therefore he calls it a suffering of them to walk in their own wates Act. 14. 16. which elsewhere he holds out as a most dreadfull judgement to wit in respect of that issue whereto it will certainly come as Psal. 81. 12. I gave them up to their Lusts and they walked in their own counsells which is as dreadfull a condition as a creature is capable of falling into in this world And Act. 17. 30. he calls it a winking at the sinnes of their ignorance as it were taking no care nor thought of them in their dark condition as it appears by the Antithesis but now he commandeth all men every where to repent He did not take so much notice of them then as to command them to repent by any cleare Revelation of his mind and will And therefore the exhortation of the Apostle Rom. 2 4. and despisest thou the riches of his goodnesse and forbearance and longsuffering not knowing that the goodnesse of God leadeth thee to repentance is spoken to the Jewes who had advantages to learne the naturall tendency of that goodnesse and forbearance which God exercises in Christ which indeed leads to Repentance or else he doth in generall intimate that in very Reason men ought to make another use of those things then usually they doe and which he chargeth them withall v. 5. but after thy hardnesse and impenitent heart c. At best then the patience of God unto men out of Christ by reason of their own incorrigible stubbornesse proves but like the waters of the River Phasis that are sweet at the top and bitter in the bottome they swimme for a while in the sweet and good things of this life Luk. 16. 25. wherewith being filled they sinke to the depth of all bitternesse But now evidently and directly the end of that Patience and forbearance of God which is excercised in Christ and discovered in him to us is the saving and bringing unto God those towards whom he is pleased to exercise them And therefore Peter tells you 2 Pet. 3. 9. that he is long suffering to us ward not willing that any should perish but that all should come to repentance that is all us towards whom he exercises forbearance for that is the End of it that his Will concerning our Repentance and Salvation may be accomplished and the nature of it with its end is well expressed Isa. 54. 9. This is as the waters of Noah unto me for as I have sworn that the waters of Noah should no more cover the earth so have I sworn that I would not be wroth c. it is Gods taking a course in his infinite Wisdome and goodnesse that we shall not be destroyed notwithstanding our sinnes and therefore Rom. 15. 5. these two things are laid together in God as coming together from him the God of patience and Consolation his patience is a matter of the greatest consolation And this is another property of God which though it may break forth in some ray's to some Ends and purposes in other things yet the treasures of it are hid in Christ and none is acquainted with it unto any spirituall advantage that learnes it not in him 3. His Wisdome his Infinite Wisdome in mannaging things for his own Glory and the good of them towards whom he hath § 16 thoughts of Love The Lord indeed hath laid out and manifested infinite Wisdome in his Works of Creation Providence and governing of the World in Wisdome hath he made all his Creatures How manifold are his works in Wisdome hath he made them all the Earth is full of his riches Psal. 104. 24. So in his Providence his supportment and guidance of all things in order to one another and his own glory unto the Ends appointed for them for all these things come forth from the Lord of Hosts who is Wonderfull in Counsell and excellent in working Isa. 28 29. His Law also is for ever to be admired for the excellency of the Wisdome therein Deut. 4. 7 8. but yet there is that which Paul is astonished at and wherein God will for ever be exalted which he calls the depth of the riches of the Wisdome and Knowledge of God Rom. 11 33. that is only hid in and revealed by Christ. Hence as he is said to be the Wisdome of God and to be made unto us Wisdome so the designe of God which is carried along in him and revealed in the Gospell is called the Wisdome of God and a Mystery even the hidden Wisdome which God ordained before the World was which none of the Princes of this world knew 1 Cor. 2. 7 8. Ephes. 3. 10. it is called the manifold Wisdome of God and to discover the Depth and Riches of this Wisdome he tells us in that verse that it is such that Principalities and Powers that very Angells themselves could not in the least measure get any acquaintance with it untill God by gathering of a Church of Sinners did actually discover it Hence Peter informes us that they who are so well acquainted with all the works of God doe yet bow downe and desire with earnestnesse to look into these things the things of the Wisdome of God in the Gospell 1 Pet. 1. 13. It askes a man much Wisdome to make a curious work fabrick and building but if one shall come and deface it to raise up the same building to more beauty and glory then ever this is excellency of Wisdome indeed God in the beginning made all things good glorious and beautifull When all things had in innocency and beauty the cleare impresse of his Wisdome and Goodnesse upon them they were very glorious Especially man who was made for his speciall Glory now all this beauty was defaced by sinne and the whole Creation rolled up in darkenesse
promise but not as it is in the promise so James saies some aske and receive not because they aske amisse to spend it on their lusts Ch 4. 3. though the things which God would have us aske be requested yet if not according as he would have us doe it we ask amisse Two things are required that we may pray for the things in the promise as they are in the promise 1. That we look upon them as promised and promised in Christ that is that all the reason we have whence we hope for attaining the things we ask for is from the Mediation and purchase of Christ in whom all the Promises are yea and amen This it is to aske the Father in Christs name God as a Father the fountaine and Christ as the procurer of them 2. That we aske for them for the end of the promise not to spend on our Lust when we ask pardon for sinne with secret reserves in our hearts to continue in sinne we aske the choysest mercy of the covenant to spend it on our Lusts. The end of the promise the Apostle tells us 2 Cor 7. 1. Having thâ—se promises let us cleanse our selves from all pollution of flesh and spirit perfecting holinesse in the feare of God when we aske what is in the promise as it is in the promise to this end of the promise our supplications are according to the will of God And this is the first Conjugall Affection that Christ exerciseth towards Believers he delights in them which that he doth is evident as upon other considerations innumerable so from the instance given In returne hereunto for the carrying on of the communion between them the Saints delight in Christ He is their Joy their § 11 Crowne their Rejoycing their Life food health strength desire Righteousnesse Salvation Blessednesse without him they have nothing in him they find all things Gal. 6. 14. God forbid that I should rejoyce save in the Crosse of Christ. He hath from the foundation of the world been the hopes expectation desire and delight of all Believers The promise of him was all and it was enough that God gave Adam in his unexpressible distresse to relieve and comfort him Gen. 3. 15. Eve perhaps supposed that the promised seed had been borne in her first borne when she said I have gotten a man from the Lord so most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the 4 th Case and this was the matter of her joy Gen 4. 1. Lamech having Noah given to him as a type of Christ and salvation by him cries out this same shall comfort us concerning our work and the toyle of our hands because of the ground which the Lord hath cursed Gen. 5. 29. he rejoyces in him who was to take away the Curse by being made a curse for us When Abraham was in the height of his Glory returning from the Conquest of the Kings of the East that came against the confederate Kings of the vale of Sodome God appears to him with a glorious promise Gen. 15. 1. feare not Abraham I am thy shield and thy exceeding great reward What now could his soule more desire alas he cryes as Reuben afterwards upon the losse of Ioseph the Child is not and whither shall I goe v. 2. Lord God what wilt thou give mee seeing I goe Childlesse Thou hast promised that in my seed shall all the earth be blessed if I have not that seed ah what will all other things doe me good Thence it is said that he rejoyced to see the day of Christ He saw it and was glad Joh. 8. 56. the thoughts of the coming of Christ which he looked on at the distance of 2000 years was the joy and delight of his heart Jacob blessing his sons lifted up his spirit when he comes to Iuda in whom he considered the Shilo to come Gen. 49. 8 9 and a little after wearied with the foresight and consideration of the distresses of his posterity this he diverts to for his reliefe as that great delight of his soule I have waited for thy salvation O God for him who was to be the salvation of his people But it would be endlesse to instance in particulars Old Si meon summs up the whole Christ is Gods salvation and Israels glory Luk. 2. 30 31. and what ever was called the Glory of old it was either himselfe or a type of him The glory of man is their delight Hence Haggai 2. 7. he is called the desire of all Nations Him whom their soule loves and delights in desire and long after So is the Saints delight in him made a description of him by way of eminence Mal. 3. 1. The Lord whom ye seek shall suddenly come to his temple even the Messenger of the Covenant whom ye delight in He whom yee seeke whom you delight in is the description of Christ He is their delight and desireable one the person of their desire To fixe on something in particular In that patterne of Communion with Jesus Christ which we have in the Canticles this is abundantly insisted on The Spouse tells us that she sitts downe under his shadow with great delight ch 2. 3. And this delight to be vigorous and active she manifests severall waies wherein we should labour to find our hearts in like manner towards him 1. By her exceeding great care to keep his Company and society § 12 when once she had obtained it ch 2. 7. I charge you O yee Daughters of Hierusalem by the Roes and by the Hinds of the field that ye stirre not up nor awake my beloved untill he please Having obtained sweet communion with Christ described in the verses foregoing of which before here she expresseth her delight in it and desire of the continuance of it and therefore following on the Allusion formerly insisted on she speaks as one would doe to her Companion that had rest with one she loved I charge you by all that is deare to you by the things you most delight in which among the Creatures are most lovely all the pleasant and desireable things that you can think of that you disturbe him not The summe of her ayme and desire is that nothing may fall out nothing of sinne or provocation happen that may occasion Christ to depart from her or to remove from that dispensation wherein he seemed to take that rest in her O stirre him not up untill he please that is never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love its selfe in the abstract to expresse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earnest affection for so that word is often used When once the soule of a Believer hath obtained sweet and reall Communion with Christ it looks about him watcheth all temptations all wayes whereby sinne might approach to disturbe him in his enjoyment of his deare Lord and Saviour his rest and desire How doth it charge it selfe not to omit any thing not to doe any thing that may interrupt the communion obtained And because
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
that as to Actuall collation or bestowing he sends him himselfe Chap. 15. v. 26. I will send the Comforter to you from the Father He receives him from his Father and Actually sends him unto his Saints So Chapt. 16. 7. I will send him and v. 14 15. He manifests how he will send him He will furnish him with that which is his to bestow upon them He shall take of mine of that which is properly and peculiarly so mine as Mediatour the fruit of my Life and Death unto Holinesse and give it unto you but of these things more afterwards This then is the Second thing that the Lord Christ doth and which is to be eyed in him he sends his Holy Spirit into our Hearts which is the efficient cause of all Holinesse and Sanctification quickening enlightning purifying the Soules of his Saints How our union with him with all the benefits thereon depending floweth from this his communication of the spirit unto us to abide with us and to dwell in us I have at large elsewhere declared where also this whole matter is more fully opened And this is to be considered in him by faith in reference to the Spirit its selfe 2 ly There is that which we call Habituall Grace that is the § 4 Fruits of the Spirit the Spirit which is borne of the Spirit Ioh. 3. 6. That which is borne of or produced by the Holy Ghost in the heart or soule of a man when he is regenerate that which makes him so is spirit in opposition to the flesh or that enmity which is in us by nature against God It is Faith Love Joy Hope and the rest of the Graces of the Gospell in their root or common principle Concerning which these two things are to be observed 1. That though many particular Graces are mentioned § 5 yet there are not different Habits or Qualities in us not severall or distinct principles to answer them but only the same Habit or Spirituall principle putting forth it selfe in various operations or wayes of working according to the variety of the Objects which it goeth forth unto is their common principle So that it is called and distinguished as above rather in respect of actuall exercise with relation to its objects then habituall Inherence it being one Root which hath these many Branches 2. This is that which I intend by this Habit of Grace A new gratious Spirituall life or principle created and bestowed on the Soule whereby it is changed in all its Faculties and Affections fitted and enabled to goe forth in the way of obedience unto every divine Object that is proposed unto it according to the mind of God For Instance The mind can discerne of Spirituall things in a Spirituall manner and therein it is Light Illumination The whole soule closeth with Christ as held forth in the Promises of the Gospell for Righteousnesse and Salvation that is Faith which being the maine and principall work of it it often gives Denomination unto the whole So when it rests in God in Christ with Delight Desire and complacency it is called Love being indeed the Principle suiting all the Faculties of our soules for Spirituall and living Operations according to their naturall use Now it differs 1. From the Spirit dwelling in the Saints for it is a created Quality The Spirit dwells in us as a Free Agent in an Holy § 6 Habitation This Grace as a Quality remaines in us as in its own proper Subject that hath not any subsistence but therein and is capeable of being intended or restrained under great variety of degrees 2. From actuall Grace which is transient this making its Residence in the soule Actuall Grace is an Elapse of Divine Influence and Assistance working in and by the Soul any Spirituall Act or Duty whatsoever without any praeexistence unto that Act or Continuance after it God working in us both to will and to doe But this Habituall Grace is alwaies resident in us causing the soule to be a meet principle for all those holy and Spirituall opperations which by Actuall Grace are to be performed And 3. It is capable of Augmentation and Diminution as was said In some it is more large and more Effectuall then in others Yea in some persons more at one time then another Hence are those Dyings Decays Ruines Recoverys Complaynts and Rejoycings whereof so frequent mention is made in the Scripture These things being premised as to the nature of it Let us § 7 now consider what we are to Eye in the Lord Iesus in reference hereunto to make an entrance into our Communion with him therein as things by him or on his part performed 1. As I said of the Spirit so in the first place I say of this it is of the Purchase of Christ and is so to be looked on It is given unto us for his sake to believe on him Phil. 1. 29. The Lord on the behalfe of Christ for his sake because it is purchased procured by him for us bestowes Faith by same rule all grace upon us We are blessed with all spirituall blessings in Heavenly places in him Eph. 1. 3. IN HIM that is in through his Mediation for us His Oblation and Intercession Iye at the bottome of this dispensation Were not Grace by them procured it would never by any one soule be enjoyed All Grace is from this fountaine In our receiving it from Christ we must still consider what it cost him want of this weakens faith in its proper workings His whole intercession is founded on his Oblation 1 Joh. 2. 1 2. What he purchased by his Death that nor more nor lesse as hath been often said He intercedeth may be bestowed And he prays that all his Saints may have this Grace whereof we speake Joh. 17. 17. Did we continually consider all Grace as the fruit of the Purchase of Christ it would be an exceeding Endearement on our Spirits Nor can we without this consideration according to the tenor of the Gospell aske or exspect any Grace It is no prejudice to the free Grace of the Father to look on any thing as the purchase of the Son It was from that Grace that he made that Purchase And in the Receiving of Grace from God we have not Communion with Christ who is yet the treasury and store house of it unlesse we look upon it as his purchase He hath obtained that we should be sanctifyed through out have life in us be humble holy believing dividing the spoyle with the mighty by destroying the workes of the Divell in us 2. The Lord Christ doth Actually Communicate this Grace unto his Saints and bestows it on them Of his fullnesse we have all received and Grace for Grace Joh. 1. 16. For 1. The Father actually invests him with all the Grace whereof by Compact and Agreement he hath made a purchase as he received the promise of the
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
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
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
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
its Acceptation with God in friendship So is Christ said to be our Peace Eph. 2. 14. by slaying the enmity between God and us and in taking away the handwriting that was against us Rom. 5. 1. being justified by Faith we have Peace with God A comfortable perswasion of our Acceptation with God in Christ is the bottome of this peace it enwrapps deliverance from Eternall wrath hatred curse condemnation all sweetly affecting the soule and conscience And this is a Branch from the same Root with that foregoing § 7 A consequent of the Effects of the Holy Ghost before mentioned Suppose a man chosen in the eternall Love of the Father Redeemed by the blood of the Son and justified freely by the Grace of God so that he hath a right to all the promises of the Gospell yet this person can by no reasonings nor arguings of his own heart by no considerations of the promises themselves nor of the Love of God or Grace of Christ in them be brought to any establishment in peace untill it be produced in him as a fruit and consequent of the work of the Holy Ghost in him and towards him Peace is the fruit of the spirit Gal. 5. 22. The savour of the spirit is life and Peace Rom. 8. 6. All we have is from him and by him 3. Joy also is of this number The Spirit as was shewed is § 8 called the Oyle of Gladnesse Heb. 1. 10. his anointing brings Gladnesse with it Isa. 61. 3. the oyle of joy for mourning The kingdome of God is righteousnesse Peace and joy in the Holy Ghost Rom. 14. 17. 1 Thes. 1. 6. Received the Gospel with joy in the Holy Ghost with joy as Peter tells believers unspeakable and full of glory 1 Pet 1. 8. To give joy to the hearts of Believers is eminently the work of the Comforter this he doth by the particulars before instanced in that rejoycing in hope of the Glory of God mentioned Rom. 5. 2. which carries the Soule through any Tribulation even with glorying hath its rise in the Spirits shedding abroad the love of God in our hearts v 5. Now there are two wayes whereby the Spirit worketh this joy in the hearts of believers 1. He doth it immediately by himselfe without the consideration of any other Acts or works of his or the interposition of § 9 any reasonings or deductions and conclusions As in sanctification He is a well of water springing up in the Soule immediately exerting his efficacy and refreshment so in Consolation He Immediately works the soule and minds of men to a joyfull rejoycing and spirituall frame filling them with Exultation and gladnesse not that this arises from our reflex consideration of the Love of God but rather gives occasion thereunto When he so sheds abroad the love of God in our hearts and so filling them with gladnesse by an immediate act and operation as he caused John Baptist to leap for joy in the womb upon the approach of the mother of Jesus Then doth the Soule even from hence raise it selfe to a consideration of the Love of God whence joy and rejoycing doth also flow Of this joy there is no account to be given but that the spirit worketh it when and how he will he secretly infuseth and distills it into the soule prevailing against all feares and sorrowes filling it with gladnesse exultations and sometimes with unspeakable raptures of mind 2. Mediately by his other workes towards us He gives a § 10 sense of the love of God with our Adoption and acceptation with him and on the consideration thereof enables us to re-receive it Let what hath been spoken of his operations towards us be considered what Assurance he gives us of the Love of God what life power and security what pledge of our eternall welfare and it will be easily perceived that he lays a sufficient foundation of this Joy and gladnesse not that we are able upon any rationall consideration deduction or conclusion that we can make from the things mentioned to affect our hearts with the joy and gladnesse intended it is left no lesse the proper worke of the Spirit to doe it from hence and by the intervenience of these considerations then to doe it immediately without them This processe of producing joy in the heart we have Psal. 23. 5 6. Thou annoyntest my head with oyle Hence is the conclusion as in the way of exultation surely goodnesse and mercy shall follow me Of this effect of the Comforter see Isai. 35. throughout 4. Hope also is an effect of those workings of the Holy Ghost in us and towards us Rom. 15. 13. These I say are the generall § 11 consequents of the Effects of the Holy Ghost upon the hearts of Believers which if we might consider thē in their offspring with all the branches that shoot out from them in Exultation Assurance Boldnesse Confidence Expectation glorying and the like it would appeare how farre our whole Communion with God is influenced by them But I only name the heads of things and hasten to what remaines it is the generall and particular way of our Communion with the Holy Ghost that should nextly ensue but that some other considerations necessarily do here interpose themselves CHAP. V. Some observations and inferences from Discourses foregoing concerning the Spirit The contempt of the whole Administration of the Spirit by some The vaine pretence of the Spirit by others The false Spirit discovered THis processe being made I should now shew immediately § 1 how we hold the communion proposed with the Holy Ghost in the things laid down and manifested to containe his peculiar worke towards us But there are some miscarriages in the world in reference unto this dispensation of the Holy Ghost both on the one hand and the other in contempt of his true worke and pretence of that which is not that I cannot but remark in my passage which to do shall be the businesse of this chapter 1. Take a view then of the state and condition of them § 2 who professing to believe the Gospell of Jesus Christ do yet contemne and despise his spirit as to all its operations Gifts Graces and dispensations to his Churches and Saints Whilst Christ was in the World with his disciples he made them no greater promise neither in respect of their own good nor of carrying on the worke which he had committed to them then this of giving them the holy Ghost Him he instructeth them to pray for of the Father as that which is needfull for them as bread for children Luke 11. 13. Him he promiseth them as a well of water springing up in them for their refreshment strengthning and consolation unto everlasting life John 7. 37 38 39. As also to carry on and accomplish the whole worke of the ministry to them committed John 16. 8. 9 10. with all those eminent workes and priviledges before mentioned And upon his Ascension this is laid as the bottome of that
glorious Communication of gifts and Graces in his plentifull effusion mentioned Ephes. 4. 8 11. 12. namely That he had received of the Father the Promise of the Holy Ghost Act. 2. 33. and that in such an eminent manner as thereby to make the greatest and most glorious difference betwen the Administration of the new Covenant and old Especially doth the whole worke of the ministry relate to the Holy Ghost though that be not my present businesse to evince He calls men to that worke and they are separated unto him Act. 13. 2. He furnisheth them with gifts and abilitys for that employment 1 Cor. 12. 7 8 9 10. Soc that the whole Religion we professe without this Administration of the Spirit is nothing nor is there any fruite without it of the Resurrection of Christ from the the dead This being the state of things that in our worship of Obedience to God in our own consolation sanctification and ministeriall employment the Spirit being the Principle the life soule the all of the whole yet so desperate hath been the malice of Satan and wickednesse of men that their great endeavour hath been to shut him quite out of all Gospell administrations First his Gifts and Graces were not only decryed but almost excluded from the publike worship of the Church by the § 3 imposition of an operous forme of service to be read by the minister which to doe is neither a peculiar gift of the Holy Ghost to any nor of the ministry at all It is marvellous to consider what pleas and pretences were invented and used by learned men from its Antiquity its composure or approbation by Martyrs the beauty of Uniformity in the worship of God established and pressed thereby c. for the defence and maintenance of it But the maine Argument they insisted on and the chiefe field wherein they expatiated and layd out all their Eloquence was the vaine babling repetitions and folly of men praying by the Spirit When once this was fallen upon all at least as they supposed was carryed away before them and their Adversaries rendred sufficiently ridiculous So great is the cunning of Satan and so unsearchable are the follys of the hearts of men The summe of all these reasonings amount to no more but this Though the Lord Jesus Christ hath promised the Holy Ghost to be with his Church to the end of the world to fit and furnish men with gifts and abilitys for the carrying on of that worship which he requires and accepteth at our hands yet the worke is not done to the purpose the gifts he bestows are not sufficient to that end neither as to invocation nor doctrine therefore we will not only help men by our directions but exclude them from their exercise This I say was the summe of all as I could undeniably evidence Were that my present busines What innumerable evills ensue on this Principle in a formall setting a part of men to the ministry who had never once tasted of the powers of the world to come nor received any gifts from the Holy Ghost to that purpose of crying up and growing in an outside pompous worship wholly forraign to the power and simplicity of the Gospell of silencing destroying banishing men whose ministry was accompanyed with the evidence and demonstration of the Spirit I shall not need to declare This is that I ayme at to point out the publike contempt of the Holy Ghost his gifts and graces wtih their administration in the Church of God that hath been found even where the Gospell hath been professed Again it is a thing of most sad consideration once to call to § 4 mind the improvement of that principle of contempt of the Spirit in private men their ways The name of the spirit was grown a terme of reproach To plead for or pretend to pray by the Spīrit was enough to render a man the object of scorne and reproach from all sorts of men from the Pulpit to the stage What you are full of the Spirit you will pray by the spirit you have the gift come let us heare your non-sence And yet perhaps these men would think themselves wronged not to be accounted Christians Christians yea have not some pretending themselves to be leaders of the flock yea mounted a story or two above their brethren and claiming a Rule and goverment over them made it their businesse to scoffe at and reproach the gifts of the spirit of God And if this were the frame of their Spirit what might be expected from others of professed prophannesse It is not imaginable to what height of blasphemy the processe in this kind amounted The Lord grant there be nothing of this cursed leaven still remaining amongst us Some bleatings of ill importance are sometimes heard Is this the fellowship of the Holy Ghost that Believers are called unto Is this the due Entertainment of him whom our Saviour promised to send for the supply of his Bodily absence so as we might be no loosers thereby Is it not enough that mē should be contented with such a stupid blindnesse as being called Christians to looke no farther for this comfort and consolation then morall considerations common to Heathens would lead them when one infinitely holy and blessed person of the Trinity hath taken this office upon him to be our Comforter but they must oppose and despise him also nothing more discovers how few there are in the world that have interest in that blessed name whereby we are all called But this is no place to pursue this discourse The aime of this discourse is to evince the folly and madnesse of men in generall who professe to own the Gospell of Chist and yet contemne and despise his Spīrit in whomsoever he is manifested Let us be zealous of the gifts of the Spirit not envious at them Frō what hath bin discoursed we may also try the spirits that are § 5 gone abroad in the world which have been exercising themselves at severall seasons ever since the Ascention of Christ. The iniquity of the generation that is past passing away lay in open cursed opposition to the holy Ghost God hath been above them wherein they behaved themselves presumptiously Satan whose designe as he is God of this world is to be uppermost not to dwell wholly in any forme cast down by the providence of God hath now tran formed himselfe into an Angell of light and he will pretend the Spirit also and only But there are seducing Spirits 1 Tim. 4. 1. And we have a command not to believe every Spirit but try the Spirits 1 Joh. 4. 16. And the reason added is because many false Spirits are gone abroad in the world that is men pretending to the Revelation of new Doctrines by the Spirit whose deceipts in the first Church Paul into mateth 2 Thess. 2. 2. Calling on men not to be shaken in mind by Spirit The truth is the Spirits of these days are so grosse that a
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
despise not Prophesying The Light that God hath set up in our hearts say others But where is that called absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit It is the Holy Ghost himselfe that is here intended Not immediately in respect of his Person in which regard he is said to be grieved which is a Personall affection but in respect of his motions actings operations The Holy Ghost was typified by the fier that was allways kept alive on the Altar He is also called a Spirit of burning The reasons of that AllusioÌ„ are manifold not now to be insisted on Now the oppositioÌ„ that is made to fier in its acting is by querching Hence the opposition made to the actings of the Holy Ghost are called Quenching of the Spirit as some kind of wet wood will doe when it is cast into the the fire Thence are we said in pursuance of the same metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stirre up with new fire the gifts that are in us The Holy Ghost is striving with us acting in us moving variously for our growth in grace and bringing forth fruit meet for the principle he hath indued us withall Take heed saith the Apostle least by the power of your lusts and temptations you attend not to his workings but hinder him in his good will towards you that is what in you lyeth This then is the second Generall Rule for our Communion with § 8 the Holy Ghost It respects his gratious operations in us and by us There are severall and various ways whereby the Holy Ghost is sayd to act exâ—rt and put forth his power in us partly by moving upon and stirring up the Grace we have received partly by new supplys of Grace from Jesus Christ falling in with ocasions for their exercise raysing good motions immediately or occasionally within us all tending to our furtherance in obedience and walking with God All these are we carefully to observe and take notice of Consider the Fountaine whence they come the end which they lead us unto Hence have we Communion with the Holy Ghost when we can consider him by faith as the immediate author of all supplys assistances and the whole reliefe we have by Grace of all good actings risings motions in our hearts of all strivings and contendings against sinne When we consider I say all these his actings and workings in their tendencys to our consolation and on that account are carefull and watchfull to improve them all to the end aymed at as coming from him who is so loving and kind and tender to us we have Communion with him This is that which is intended Every gracious acting of § 9 the blessed Spirit in and towards our soules is constantly by Faith to be considered as comming from him in a peculiar manner His minde his good will is to be observed therein Hence care and diligence for the improvement of every motion of his will arise thence reverence of his presence with us with due spirituall regard to his Holinesse doth ensue and our soules are wonted to entercourse with him 3. The third caution concernes him and his worke in the § 10 dispensation of that great ordinance of the Word Stephen tells the Jewes Act. 7. 51. that They resisted the Holy Ghost How did they doe it why as their Fathers did it As your Fathers did so do ye How did their Fathers resist the Holy Ghost vers 52. They persecuted the Prophets and slew them their opposition to the Prophets in preaching the Gospell or their shewing of the coming of the just one was their resisting of the Holy Ghost Now the Holy Ghost is said to be resisted in the contempt of the preaching of the word because the gift of preaching of it is from him The manifestation of the Spirit is given to profit Hence when our Saviour Promiseth the Spirit to his Disciples to be present with them for the conviction of the world he tells them he will give them a mouth and wisedome which their adversaries shall not be able to gainsay nor resist Luk. 20. 16. concerning which in the accomplishment of it in Stephen it is said that they were not able to resist the Spirit by which he spake Act. 6. 10. The Holy Ghost then setting up a ministry in the Church separating men thereto furnishing them with gifts and abilitys for the dispensation of the Word the not obeying of that word opposing of it not falling down before it is called resisting of the Holy Ghost This in the examples of the wickednesse of others are we cautioned against And this enwraps the third generall Rule of our CoÌ„munion with the Holy Ghost in the despensation of the Word of the Gospell the Authority wisdome and goodnesse of the Holy Ghost in furnishing men with gifts for that end and purpose and his presence with them as to the vertue thereof is to be eyed and subjection given unto it on that account On this reason I say on this ground is obedience to be yeilded to the word in the ministeriall dispensation thereof because the Holy Ghost and he alone doth furnish with gifts to that end and purpose When this consideration causeth us to fall low before the word then have we Commuinon with the Holy Ghost in that Ordinance But this is commonly Spoken unto CHAP. VIII Particular Directions for Communion with the Holy Ghost BEfore I name Particular Directions for our Communion with the Holy Ghost I must premise some Cautions as § 1 farre as the directions to be given concern his worship First The Divine Nature is the Reason and cause of all worship so that it is impossible to worship any one person and not worship the whole Trinity It is and that not without ground denyed by the Schoolemen that the formall Reason and object of divine worship is in the persons precisely considered that is under the formally constitutive Reason of their personality which is their Relation to each other But this belongs to the Divine Nature and Essence and to their distinct persons as they are identified with the Essence it selfe Hence is that way of praying to the Trinity by the repetition of the same Petition to the severall persons as in the Letany groundlesse if not impious It supposeth that one person is worshipped and not another when each person is worshipped as God and each person is so As though we first should desire one thing of the Father and be heard and granted by him then aske the same thing of the Son and so of the Holy Ghost And so act as to the same thing three distinct acts of worship and expect to be heard and have the same thing granted three times distinctly when all the workes of the Trinity ad extra are indivisible The proper and peculiar object of divine worship and invocation is the Essence of God in its infinite Excellency dignity Majesty and its causality as the first soveraigne cause of all things Now this is common
of God on the account of our Redemption To him that loved us and washed us with his own blood to him be praise and glory Rev. 1. 6 4 14. And are not the like praises and blessings due to him by whom the work of Redemption is made effectuall to us who with no lesse infinite love undertook our consolation then the Sonne our Redemption when we feele our hearts warmed with joy supported in peace established in our obedience let us ascribe to him the praise that is due to him blesse his name and rejoyce in him And this glorifying of the Holy Ghost in thanksgivings on § 10 a spirituall sense of his consolations is no small part of our communion with him Considering his free ingagement in this work his coming forth from the Father to this purpose his mission by the Son and condescension therein his Love and kindnesse the soule of a believer is powred out in thankfull praises to him and is sweetly affected with the duty There is no duty that leaves a more heavenly savour in the soule then this doth Also in our prayers to him for the carrying on the work of our consolation which he hath undertaken ly's our communion § 11 with him John praies for Grace and peace from the seven spirits that are before the Throne or the Holy Ghost whose operations are perfect and compleat This part of his worship is expresly mentioned frequently in Scripture and all others do necessarily attend it Let the Saints consider what need they stand in of these effects of the Holy Ghost before mentioned with many such others as might be insisted on Weigh all the priviledges which we are made partakers of Remember that he distributes them as he will that he hath the Soveraigne disposall of them and they will be prepared for this duty How and in what sense it is to be performed hath been already declared what is the formall reason of this worship and § 12 ultimate object of it I have also manifested In the duty it selfe is put forth no small part of the life Efficacy and vigor of Faith and we come short of that enlargednesse of spirit in dealing with God and are straightned from walking in the breadth of his waies which we are called unto if we learne not our selves to meet him with his worship in every way he is pleased to communicate himselfe unto us In these things he does so in the person of the Holy Ghost In that person do we meet him his Love Grace and Authority by our prayers and supplications Again Consider him as he condescends to this delegation of the Father and the Sonne to be our Comforter and ask him daily § 13 of the Father in the name of Jesus Christ. This is the daily work of Believers They look upon and by Faith consider the Holy Ghost as promised to be sent In this promise they know lies all their Grace peace mercy joy and hope For by him so promised and him alone are these things communicated to them If therefore our life to God or the joy of that life be considerable in this we are to abound to ask him of the Father as Children doe of their Parents daily bread And as in this asking and receiving of the Holy Ghost we have communion with the Father in his Love whence he is sent and with the Son in his Grace whereby he is obtained for us so with himselfe on the account of his voluntary condescension to this dispensation Every request for the Holy Ghost implyes our closing with all these Oh the Riches of the Grace of God Humbling our selves for our miscarriages in reference to him is another part of our communion with him That we § 14 have grieved him as to his Person quenched him as to the motion of his grace or resisted him in his Ordinances is to be mourned for as hath been declared Let our Soules be humbled before him on this account This one considerable Ingredient of Godly sorrow and the thoughts of it are as suitable to the affecting of our Hearts with humiliation and indignation against sin as any other whatever I might proceed in the like considerations as also make application of them to the particular effects of the Holy Ghost enumerated but my designe is only to point out the heads of things and to leave them to the improvement of others I shall shut up this whole discourse with some considerations § 15 of the sad estate and condition of men not interested in this promise of the Spirit nor made partakers of his Consolation 1. They have no true Consolation or comfort be their Estate condition what it will Are they under affliction or in trouble They must beare their own burden and how much to weak they are for it if God be pleased to lay on his hand with more weight then ordinary is easily known Men may have stoutnesse of Spirit and put on great Resolutions to wrestle with their troubles But when this is meerly from the naturall spirit of a man 1. For the most part it is but an outside It is done with respect to others that they may not appeare low spirited or dejected Their hearts are eaten up and devoured with troubles and anxiety of minde Their thoughts are perplexed and they are still striving but never come to a conquest Every new trouble every little alteration in their trialls puts them to new vexation It is an ungrounded resolution that beares them up and they are easily shaken 2. Secondly what is the best of their resolves and enduring it is but a contending with God who hath entangled them the strugling of a flea under a mountaine Yea though on out ward considerations and principles they endeavour after patience and tolerance yet all is but a contending with God a striving to be quiet under that which God hath sent on purpose to disturbe them God doth not afflict men without the Spirit to exercise their patience but to disturbe their peace and security All their arming themselves with patience and resolution is but to keep the hold that God will cast them out of or else make them the nearer to ruine This is the best of their consolation in the time of their trouble 3. Thirdly if they doe promise to themselves any thing of the care of God towards them and relieve themselves thereby as they often doe on one account or another especially when they are driven from other holds all their reliefe is but like the dreaming of an hungry man who supposeth that he eateth and drinketh and is refreshed but when he awaketh he is empty and disappointed So are they as to all their reliefe that they promise to receive from God and the support which they seem to have from him When they are awaked at the latter day and see all things clearly they will find that God was their enemy laughing at their calamity and mocking when their feare was on them So is it with them