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
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
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
we have boldnesse and accesse with confidence to God Ephes. 3. 12. This boldnesse and accesse with confidence the Saints of old were not acquainted with By Jesus Christ alone then on all considerations as to being and full manifestation is this distance taken away He hath consecrated for us a new and living way the old being quite shut up through the vaile that is to say his flesh Heb. 10. 20. and through him we have an accesse by one spirit unto the Father Ephes. 2. 18. We who sometimes were farre off are made nigh by the blood of Christ for he is our peace c. verse 13 14. Of this foundation of all our communion with God more afterwards and at large Upon this new bottome and Foundation by this new and living way are sinners admitted unto Communion with God and have Fellowship with him And truely for sinners to have fellowship with God the infinitely holy God is an astonishing dispensation To speake a little of it in Generall Communion relates to things and persons A joint participation in any thing whatever Good or evill duty or enjoyment nature or actions gives this denomination to them so partaking of it A common interest in the same nature gives all men a fellowship or communion therein Of the Elect it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 14. those children pertook of or had fellowship in with the rest of the world flesh and blood the same common nature with the rest of mankind and therefore Christ also came into the same fellowship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is also a communion as to state and condition whether it be Good or evil and this either in things internall and spirituall such as is the communion of Saints among themselves or in respect of outward things so was it with Christ and the two theives as to one condition and to one of them in respect of another They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the same sentence to the Crosse. Luk. 32. 40. ejusdem deloris socii They had communion as to that evil condition wherunto they were adjuged And one of them requested which he also obtained a participation in that blessed condition whereupon our Saviour was immediately to enter There is also a communion or fellowship in Actions whether Good or Evill In good is that Communion fellowship in the Gospell or in the performance and Celebration of that worship of God which in the Gospell is instituted which the Saints doe enjoy Phil. 1. 5. which as to the Generall kind of it David so rejoyces in Psal. 42. 4. In Evil was that wherein Symeon and Levi were brethren Gen 49. 5. They had communion in that cruel act of revenge and murther Our Communion with God is not comprised in any one of these kinds of some of them it is exclusive It cannot be naturall It must be voluntary and by consent It cannot be of state and conditions but in actions It cannot be in the same actions upon a third party but in a returne from one to another The infinite disparity that is between God and Man made the Great Philosopher conclude that there could be no friendship between them Some distance in the persons holding friendship he could alow nor could exactly determine the bounds and extent thereof but that between God and Man in his apprehension left no place for it Another saies indeed that there is communitas homini cum Deo a certaine fellowship between God and Man But the Generall entercourse of providence is all he apprehended some arose to higher expressions but they understood nothing whereof they spake This knowledge is hid in Christ as will afterwards be made to appeare It is too wonderfull for nature as sinfull corrupted Terror and Apprehensions of Death at the presence of God is all that it guides unto But we have as was said a new foundation and a new discovery of this priviledge Now communion is the mutuall Communication of such good things as wherein the Persons holding that Communion are delighted bottomed upon some union between them So it was with Jonathan and David their soules clave to one another 1 Sam. 20. 17. in Love There was the Union of Love between them and then they really communicated all Issues of love mutually In spirituall things this is more eminent Those who enjoy this Communion have the most excellent Union for the foundation of it and the Issues of that Union which they mutually communicate are the most pretious and eminent Of the Union which is the foundation of all that Communion we have with God I have spoken largely elswhere and have § 7 nothing farther to adde thereunto Our Communion then with God consisteth in his communication of himselfe unto us with our returnall unto him of that which he § 8 requireth and accepteth flowing from that Union which in Jesus Christ we have with him And it is twofold 1. Perfect and compleat in the full fruition of his Glory and totall giving up of our selves to him resting in him as our utmost end which we shall enjoy when we see him as he is and 2. Initiall and incompleat in the first fruits and dawnings of that perfection which we have here in Grace which only I shall handle It is then I say of that mutuall communication in giving and receiving § 9 after a most holy and spirituall maner which is between God and the Saints while they walke together in a Covenant of peace ratifyed in the blood of Jesus wereof we are to treat And this we shall doe if God permit in the meane time Praying the God and Father of our Lord and Saviour Jesus Christ who hath of the riches of his Grace recover'd us from a state of enmity into a condition of Communion and Fellowship with himselfe that both he that writes and they that read the words of this mercy may have such a Tast of his sweetnesse and excellencies therein as to be stirred up to a farther longing after the fulnesse of his Salvation and the eternall fruition of him in Glory CHAP. II. That the Saints have this Communion distinctly with the Father Sonne and Spirit 1 Iohn 5. 7. opened to this purpose Also 1 Cor. 12. 4 5 6. Ephes. 2. 18. Father and Sonne mentioned joyntly in this communion The Father solely the Sonne also and the Holy Ghost singly The Saints respective regard in all worship to each Person manifested Faith in the Father Ioh. 5. 9 10. and love towards him 1 Iohn 2. 15. Mal. 1. 6. So is prayer and Prayse It is so likewise with the Sonne Ioh. 14. 1. Of our Communion with the Holy Ghost The truth farther confirmed § 1 THat the Saints have Communion with God and what communion in generall is was declared in the first chapter The manner how this communion is carryed on and the matter wherein it doth consist comes next under consideration For the first in
respect of the distinct persons of the Godhead with whom they have this fellowship it is either distinct and peculiar or else obtained and exercised joyntly and in common That the Saints have distinct communion with the Father and the Sonne and the Holy Spirit that is distinctly with the Father and distinctly with the Sonne and distinctly with the Holy Spirit and in what the the peculiar Appropriation of this distinct communion unto the severall persons doth consist must in the first place be made manifest 1 John ch 5. v. 7. The Apostle tells us there are three that hear witnesse in Heaven the Father the Word and the Spirit In Heaven they are and bear witnesse to us And what is it that they beare witnesse unto Unto the Sonship of Christ and the Salvation § 2 of Believers in his blood Of the carrying on of that both by Blood and Water Justification and Sanctification is He there treating Now how â—o they hear witnesse hereunto even as three as three distinct witnesse When God Witnesseth concerning our Salvation surely it is in cumbent on us to receive his Testimony And as he beareth witnesse so are we to receive it Now this is done distinctly The Father beareth witnesse the Son beareth witnesse and the Holy Spirit beareth witnesse for they are three distinct Witnesses So then are we to receive their severall Testimonies and in doing so we have communion with them severally for in this giving and receiving of Testimony consists no small part of our Fellowship with God wherein their distinct witnessing consists will be afterward declared 1 Cor ch 12. v. 4 5 6. The Apostle speaking of the distribution of Gifts and Graces unto the Saints ascribes them distinctly § 3 in respect of the Fountain of their communication unto the distinct persons There are diversities of Gifts but the same SPIRIT The one and selfe-same Spirit that is the Holy Ghost v. 12. And there are differences of Administrations but the same LORD the same Lord Jesus v. 3. And there are diversities of Operations but it is the same GOD c. even the Father Ephes. 4. 6. So Graces and Gifts are bestowed and so are they received And not only in the Emanation of Grace from God and the § 4 Elapses of the Spirit on us but also in all our Approaches unto God is the same distinction observed For through Christ we have an Accesse by one spirit unto the Father Ephes. chap. 2. v. 18. Our Accesse unto God whrein we have communion with him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Father The persons being herein considered as ingag'd distinctly into the Accomplishment of the Councell of the will of God revealed in the Gospell Sometimes indeed there is expresse mention made only of the Father and the Son 1 Joh ch 1. v. 3 Our fellowship is with § 5 the Father and with his Son Jesus Christ. The particle and is both distinguishing and uniting Also Joh chap. 14. v. 23. If a man love me he will keep my words and my Father will love him and WEE will come unto him and make our abode with him It is in this communion wherein Father and Son do make their abode with the soule Sometimes the Son only is spoken of as to this purpose 1 § 6 Cor ch 1. v. 9. God is faithfull by whom ye were called unto the fellowship of his Son Iesus Christ our Lord. And Revel ch 3. v. 20. If any man heare my voyce and open the doore I will come in to him and will sup with him and he with me of which place afterwards Sometimes the Spirit alone is mentioned 2 Cor. ch 13. v. 14 The Grace of the Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you all This distinct Communion then of the Saints with the Father Son and Spirit is very plaine in the Scripture but yet it may admit of farther Demonstration Only this caution I must lay in before hand Whatever is affirmed in the pursuit of this truth it is done with Relation to the Explanation ensuing in the beginning of the next Chapter The way and meanes then on the part of the Saints whereby § 6 in Christ they enjoy Communion with God are all the Spirituall and holy actings and outgoings of their soules in those Graces and by those waies wherein both the Morall and Instituted worship of God doth consist Faith Love Trust joy c. are the naturall or Morall worship of God whereby those in whom they are have Communion with him Now these are either immediately acted on God and not tyed to any waies or meanes outwardly manifesting themselves or else they are farther drawn forth in solemne Prayer and Praises according unto that way which he hath appointed That the Scripture doth distinctly assigne all these unto the Father Sonne and Spirit manifesting that the Saints doe in all of them both as they are purely and nakedly morall and as farther cloathed with instituted worship respect each Person respectively is that which to give light to the assertion in hand I shall farther declare by particular Instances 1. For the Father Faith Love Obedience c. are § 7 peculiarly and distinctly yeilded by the Saints unto him and He is peculiarly manifested in those wayes as acting peculiarly towards them which should draw them forth and stirre them up thereunto He gives Testimony unto and beareth witnesse of his Son 1 John chap. 5. v. 9. This is the witnesse of God which he hath testifyed of his Sonne In his bearing witnesse he is an object of beliefe When he gives Testimony which he doth as the Father because he doth it of the Son he is to be received in itby Faith And this is affirmed v. 10. He that believeth on the Son of God hath the witnesse in himselfe To believe on the Sonne of God in this place is to receive the Lord Christ as the Sonne the Son given unto us for all the ends of the Father-Love upon the Credit of the Fathers Testimony and therefore therein is Faith immediately acted on the Father So it it followes in the next words He that believeth not God that is the Father who beares witnesse to the Son makes him a Lyar You belive in God saith our Saviour Joh. chap. 14. 1. that is the Father as such for he adds believe also in me or beleive you in God beleive also in me God as the prima Veritas upon whose Authority is founded and whereinto all divine faith is ultimately resolved is not to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as peculiarly expressive of any Person but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending the whole Deity which undividedly is the prime object thereof But in this particular it is the Testimony and Authority of the Father as such therein of which we speake and whereupon faith is
soule an Offering for sinne he shall prolong his dayes and the Pleasure of the Lord shall prosper in his hand He shall see of the Travaile of his soule and be satisfied by his knowledge shall my righteous Servant justifye many for he shall beare their Iniquityes Isa. chap. 53. v. 10 11. And with this fullnesse he hath also Authority for the Communication of it Iohn 5. 25 26. Math. 28. 18. 3. The Spirit doth it by the way of immediate Efficacy Rom. chap. 8. v. 11. But if the Spirit of him that raised up Jesus from the dead dwel in you he that raised up Christ from the dead shall also quicken your mortall bodys by his spirit that dwelleth in you Here are all three comprized with their distinct concurrence unto our Quickning Here is the Fathers Authoritative Quickning he raised Christ from the dead and he shall Quicken you and the Son 's Mediatory Quickning for it is done in the death of Christ and the Spirits immediate Efficacy he shall doe it by the Spirit that dwelleth in you He that desires to see this whole matter farther explayned may consult what I have elsewhere written on this subject And thus is the distinct Communion whereof we treat both proved and demonstrated CHAP. III. Of the Peculiar and distinct Communion which the Saints have with the Father Observations for the clearing of the whole premised Our peculiar Communion with the Father is in Love 1 Iohn 4. 7 8. 2 Cor. 13. 13. Iohn 16 26 27. Rom. 5. 5. John 3. 16. John 14. 23. Titus 3. 4. opened to this purpose What is required of Believers to hold communion with the Father in Love His Love received by Faith Returnes of Love to him Gods Love to us and ours to him wherein they agree Wherein they differ HAving proved that there is such a distinct Communion in § 1 respect of Father Son and Spirit as whereof we speake it remaines that it be farther cleared up by an Induction of Instances to manifest what and wherein the Saints peculiarly hold this Communion with the severall Persons respectively which also I shall doe after the premising some observations necessary to be previously considered as was promised for the clearing of what hath been spoken And they are these that follow 1. When I assigne any thing as peculiar wherein we distinctly § 2 hold Communion with any person I doe not exclude the other persons from Communion with the soule in the very same thing Only this I say principally immediately and by the way of eminency we have in such a thing or in such a way Communion with some one Person and therein with the others secundarily and by the way of consequence on that foundation For the Person as the Person of any one of them is not the prime object of divine worship but as it is identifyed with the nature or Essence of God Now the workes that outwardly are of God called Trinitatis ad extra which are commonly said to be common and undivided are either wholly so and in all respects as all workes of Common Providence or else being common in respect of their Acts they are distinguished in respect of that principle or next and immediate rise in the manner of operation so Creation is appropriated to the Father Redemption to the Sonne in which sense we speake of these things 2. There is a concurence of the Actings and operations of § 3 the whole Deity in that dispensation wherein each person concurres to the worke of our Salvation unto every Act of our Communion with each singular person Look by what act soever we hold Communion with any Person there is an influence from every Person to the putting forth of that Act. As suppose it to be the act of Faith It is bestowed on us by the Father It is not of our selves it is the gift of God Eph. chap. 2. v. 8. It is the Father that revealeth the Gospell and Christ therein Math. chap. 11. v. 25. And it is purchased for us by the Son It is given unto you for Christs sake to believe on him Phil chap 1. v 29. In him are we blessed with Spirituall blessings Ephes chap. 1. v. 3. He bestows on us and increaseth Faith in us Luk. 17. 5. And it is wrought in us by the Spirit He administers that exceeding greatnesse of his power which he exerciseth towards them who believe according to the working of this mighty power which he wrought in God when he raised him up from the dead Ephes 1. 19. 20. Rom 8. 11. 3. When I assigne any particularthing wherein we hold Communion with any Person I doe not doe it exclusively unto other § 4 Mediums of communion but only by the way of inducing a speciall and eminent Instance for the proof and manifestation of the former Generall Assertion Otherwise there is no Grace or duty wherein we have not Communion with God in the way described In every thing wherein we are made partakers of the divine nature there is a communication and receiving between God and us So neare are we unto him in Christ. 4. By asserting this distinct Communion which merely respects that order in the dispensation of Grace which God is § 5 pleased to hold out in the Gospell I intend not in the least to shut up all Communion with God under these precincts his ways being exceeding broad containing a perfection whereof there is no end nor to prejudice that holy fellowship we have with the whole Deity in our walking before him in Covenant obedience which also God assisting I shall handle hereafter These few observations being premised I come now to declare § 6 what it is wherein peculiarly and eminently the Saints have Communion with the Father And this is LOVE Free undeserved and eternall Love This the Father peculiarly fixes upon the Saints this they are immediately to eye in him to receive of him and to make such Returnes thereof as he is delighted withall This is the great discovery of the Gospell For whereas the Father as the Fountaine of the Deity is not known any other way but as full of wrath anger and indignation against sinne nor can the Sons of men have any other thoughts of him Rom. 1. 18. Esa. 33. 15 16. Hab. 1. 13. Psal. 5. 4 5 6. Ephes. 2. 3. Here he is now revealed peculiarly as Love as full of it unto us the manifestation whereof is the peculiar worke of the Gospell Tit. 3. 4. § 7 1. 1 John chap. 4. v. 8. God is Love That the name of God is here taken personally and for the person of the Father not Essentially is evident from v. 9. where he is distinguished from his only begotten Son whom he sends into the world Now saith he the Father is Love that is not only of an infinitely gracious tender Compassionate and Loving nature according as he hath proclaimed himselfe Exod. chap. 34. v. 6 7. but also one that eminently and
delivered § 14 reconciled and accepted with God And he undertakes to give in to the Father without losse or miscarriage what he had so received of the Father as above Joh. 17. 2. 12. ch 6. 37 39. As Jacob did the cattell he received of Laban Gen. 31. 39 40. Of both these I have treated somewhat at large elsewhere in handling the Covenant between the Father and the Son so that I shall not need to take it up here againe 4. They being given unto him He undertaking for them to doe and suffer what was on their part required He received on § 15 their behalfe and for them all the promises of all the Mercies Grace good things and Priviledges which they were to receive upon the account of his undertaking for them On this account Eternall life is said to be promised of God before the world began Titus 1. 2. That is to the Son of God for us on his undertaking on our behalfe And Grace also is said to be given unto us before the World was 2 Tim. 1. 9. that is in Christ our appointed head Mediatour and Representative 5. Christ being thus a Common Person a Mediatour Surely and Representative of his Church upon his undertaking as to efficacy § 16 and merit and upon his Actuall performance as to solemne declaration was as such acquitted absolved justified and freed from all and every thing that on the behalfe of the Elect as due to them was charged upon him or could so be I say as to all the Efficacy and merit of his undertakings He was immediately absolved upon his faithfulnesse in his first engagement and thereby all the Saints of the Old Testament were saved by his blood no lesse then we As to solemne declaration He was so absolved when the paines of Death being loosed He was declared to be the Sonne of God with power Rom. 1. 4. By the Resurrection from the dead God saying to him thou art my Sonne this day have I begotten thee Psal. 15. 33. And this his Absolution doth Christ expresse his confidence of Isa. 50. 6 7 8 9. And he was justified 1 Tim. 3. 16. That which I intend by this Absolution of Christ as a publick person is this God having made him under the Law for them who were so Gal. 4. 4. in their stead obnoxious to the punishment due to sinne made him sinne 2 Cor 5. 21. and so gave Justice and Law and all the consequents of the Curse thereof power against him Isa. 53. 6. upon his undergoing of that which was required of him Isa. 53. 12. God looses the paines and power of death accepts him and is well pleased with him as to the performance and discharge of his work Ioh. 17. 3 4 5 6. pronounceth him free from the obligation that was on him Act. 13. and gave him a promise of all the good things He aymed at and which his soule desired Hereon are all the Promises of God made to Christ and their accomplishment all the incouragements given him to aske and make demand of the things originally ingaged for to him Psal. 2. 8. which he did accordingly Ioh. 17. founded and built And here lies the certain stable foundation of our Absolution and acceptation with God Christ in our stead acting for us as our surety being acquitted absolved solemnely declared to have answered the whole debt that was incumbent on him to pay and made satisfaction for all the injury we had done a generall Pardon is sealed for us all to be sued out particularly in the way to be appointed For Christ as a publick person being thus absolved it became Righteous with God a Righteous thing from the Covenant compact § 17 and convention that was between him and the Mediatour that those in whose stead he was should obtaine and have bestowed on them all the fruits of his death in Reconciliation with God Rom. 5. 8 9 10 11. That as Christ received the Generall acquittance for them all so that they should every one of them enjoy it respectively This is every where manifested in those expressions which expresse a Commutation designed by God in this matter as 2 Cor. 5. 21. Gal. 3. 13. 1. Pet. 2. 21 24. of which afterwards 7. Being thus acquitted in the Covenant of the Mediatour whence they are said to be circumcised with him to dye with § 18 him to be buried with him to rise with him to sit with him in heavenly places namely in the Covenant of the Mediatour and it being Righteous that they should be acquitted Personally in the Covenant of Grace it was determined by Father Sonne and Holy-Ghost that the way of their Actuall Personall deliverance from the sentence and curse of the Law should be in and by such a way and dispensation as might lead to the praise of the Glorious Grace of God Ehpes 1. 5 6 7. The Appointment of God is that we shall have the Adoption of Children The meanes of it is by Jesus Christ the peculiar way of bringing it about is by the Redemption that is in his blood the end is the praise of his glorious Grace And thence it is that 8. Untill the full time of their Actuall deliverance determined and appointed to them in their severall generations be accomplished they are Personally under the curse of the Law and on that account are Legally obnoxious to the wrath of God from which they shall certainly be delivered I say they are thus personally obnoxious to the Law and the Curse thereof but not at all with its primitive intention of execution upon them but as it is a meanes appointed to help forward their acquaintance with Christ and acceptance with God on his account when this is accomplished that whole obligation ceases being continued on them in a designe of Love their last condition being such as that they cannot without it be brought to a participation of Christ to the prayse of the Glorious Grace of God 9. The End of the dispensation of Grace being to glorify the whole Trinity the order fixed on and appointed wherein this § 20 is to be done is by ascending to the Fathers Love through the workes of the Spirit and blood of the Sonne The emanation of Divine Love to us begins with the Father is carried on by the Sonne and then communicated by the Spirit the Father Designing the Son Purchasing the Spirit effectually working which is their order Our participation is first by the work of the Spirit to an actuall interest in the blood of the Sonne whence we have Acceptation with the Father This then is the Order whereby we are brought to Acceptation with the Father for the Glory of God through Christ. § 21 1. That the Spirit may be glorified He is given unto us to quicken us convert us work Faith in us Rom. 8 11. Ephes. 1. 19 20. according to all the promises of the Covenant Isa. 4. 4 5. Ezek. 19. 11. Ezek. 36. 26. 2. This being wrought in us
for the Glory of the Sonne we are actually interested according to the tenour of the Covenant at the same instant of time in the blood of Christ as to the Benefits which he hath procured for us thereby Yea this very work of the Spirit it selfe is a fruit and part of the purchase of Christ but we speak of our sense of this thing whereunto the communication of the spirit is antecedent And 3. To the Glory of the Father we are accepted with him justified freed from guilt pardoned and have peace with God Rom. 5. 1. Thus through Christ we have Accesse by one spirit unto the Father 2 Ephes. 2. 18. And thus are both Father and Sonne and the Holy Spirit Glorified in our justification and acceptation with God the Father in his Free Love the Sonne in his Full purchase and the Holy Spirit in his effectuall working 10. All this in all the parts of it is no lesse fully procured for us nor lesse freely bestowed on us for Christs sake and on his § 22 account as part of his purchase and merits then if all of us immediatly upon his death had been translated into Heaven only this way of our deliverance and freedome is fixed on that the whole Trinity may be glorified thereby And this may suffice in answer to the first Objection Though our Reconciliation with God be fully and compleatly procured by the death of Christ and all the ways and meanes whereby it is accomplished yet we are brought unto an Actuall enjoyment thereof by the way and in the order mentioned for the praise of the Glorious Grace of God The second Objection is that if the Righteousnesse and Obedience of Christ to the Law be imputed unto us then what need we yeild Obedience § 23 our selves To this also I shall returne answer as briefely as I can in the ensuing Observations Then 1. The placeing of our Gospell Obedience on the right foot of account that it may neither be exalted into a state condition Use nor End not given it of God nor any Reason Cause Motive end necessity of it on the other hand taken away weakned or impaired is a matter of Great importance Some make our Obedience the workes of Faith our workes the matter or cause of our Justification Some the condition of the Imputation of the Righteousnesse of Christ some the qualification of the Person justifyed on the one hand some exclude all the necessity of them and turne the Grace of God into lasciviousnesse on the other To debate these differences is not my present businesse only I say on this and other accounts the right stating of our Obedience is of great importance as to our walking with God 2. We doe by no meanes assigne the same place condition state and use to the Obedience of Christ imputed to us and § 24 our Obedience performed to God If we did they were really inconsistent And therefore those who affirme that our Obedience is the Condition or Cause of our Justification doe all of them deny the Imputation of the Obedience of Christ unto us The Righteousnesse of Christ is imputed to us as that on the account whereof we are accepted and esteemed Righteous before God and are really so though not inherently We are as truly Righteous with the Obedience of Christ imputed to us as Adam was or could have been by a compleat Righteousnesse of his own performance So Rom. 5. 18. by his Obedience we are made Righteous made so truely and so accepted as by the disobedience of Adam we are truely made Trespassours and so accounted And this is that which the Apostle desires to be found in in opposition to his Own Righteousnesse Phil. 3 9. But our own Obedience is not the Righteousnesse whereupon we are accepted and justifyed before God although it be acceptable to God that we should abound therein And this distinction the Apostle doth evidently deliver and confirme so as nothing can be more cleerly revealed Eph. 2. 8 9 10. For by Grace we are Saved through Faith and this not of our selves It is the guift of God Not of workes least any man should boast For we are his workes manship created in Christ Jesus unto good workes which God hath prepared that we should walke in them We are saved or justifyed for that it is whereof the Apostle treats by Grace through Faith which receives Jesus Christ and his Obedience not of workes least any man should boast but what workes are they that the Apostle intends The workes of Believers as in the very beginning of the next words is manifest for we are we Believers with our Obedience and our workes of whom I speake yea but what need then of workes need still there is we are the workmanship c. Two things the Apostle intimates in these words 1. A Reason why we cannot be saved by workes namely because we doe them not in or by our own strength which is necessary we should doe if we will be saved by them or justifyed by them but this is not so saith the Apostle for we are the workemanship of God c. all our workes are wrought in us by full and Effectuall undeserved Grace 2. An Assertion of the necessity of good workes notwithstanding that we are not saved by them and that is that God has ordained that we shall walke in them which is a sufficient ground of our Obedience what ever be the use of it If you will say then what are the true and proper Gospell § 25 Grounds Reasons Uses and Motives of our Obedience whence the necessity thereof may be demonstrated and our soules be stirred up to abound and be fruitfull therein I say they are so many lye so deep in the Mystery of the Gospell and Dispensation of Grace spread themselves so throughout the whole Revelation of the will of God unto us that to handle them fully and distinctly and to give them their due weight is a thing that I cannot engage in least I should be turned aside from what I principally intend I shall only give you some briefe heads of what might at large be insisted on 1. Our universall Obedience and good workes are indispensably necessary from the soveraigne appointment and will § 26 of God Father Son and Holy Ghost 1. In Generall this is the will of God even our Sanctification or Holinesse 1 Thess. 4. 3. this is that which God wills which he requires of us that we be holy that we be obedient That we do his will as the Angells doe in Heaven The Equity necessity profit and advantage of this ground of our Obedience might at large be insisted on And were there no more this might suffice alone If it be the will of God it is our duty 1. The Father hath ordeined or appointed it it is the will of the Father Ephes. 2. 10. the Father is spoken of personally Christ being mentioned as Mediator 2. The Sonne hath ordained and appointed it as Mediator Joh.
15 16. I have ordained you that you should bring forth fruite of Obedience and that it should remaine And 3. The Holy Ghost appoints and Ordaines Believers to workes of Obedience and Holinesse and to worke holinesse in others So in particular Act. 13. 2. He appoints and designes men to the great worke of Obedience in preaching the Gospell and in sinning men sinne against him 2. Our Holinesse our Obedience worke of Righteousnesse is § 27 one eminent and especiall end of the peculiar dispensation of Father Sonne and Spirit in the businesse of exalting the Glory of God in our Salvation of the Electing love of the Father the Purchasing love of the Sonne And the Operative love of the Spirit 1. It is a peculiar end of the Electing love of the Father Ephes. 1. 4. He hath chosen us that we should be holy and unblameable So Isa. 4. 3 4. His aime and designe in choosing of us was that we should be Holy and unblameable before him in love This he is to accomplish and will bring about in them that are his He chooses us to Salvation through the sanctification of the Spirit and beliefe of the truth 2 Thess. 2. 12. This the Father designed as the first and immediate end of Electing love And proposes the Consideration of that Love as a motive to Holinesse 1 Joh. 4. 8 9 10. 2. It is so also of the exceeding love of the Son whereof the Testimonys are innumerable I shall give but one or two Tit. 2. 14. Who gave himselfe for us that he might redeem us from all inquity and purify to himselfe a peculiar people zealous of good workes This was his aime his designe in giving himselfe for us as Ephes. 5. 26 27. Christ loved the Church and gave himselfe for it that he might sanctify and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 2 Cor. 5. 15. Rom. 6. 5. 3. It is the very worke of the Love of the Holy Ghost his whole worke upon us in us for us consists in preparing of us for Obedience enabling of us thereunto and bringing forth the fruits of it in us and this he doth in opposition to a Righteousnesse of our own either before it or to be made up by it Tit. 3. 5. I need not insist on this The fruits of the Spirit in us are known Gal. 5. 22. And thus have we a twofold bottome of the necessity of our Obedience and personall Holinesse God hath appointed it He requires it And it is an eminent immediate End of the distinct dispensation of Father Sonne and Hoy Ghost in the worke of our Salvation If Gods Soveraignty over us is to be owned If his Love towards us be to be regarded if the whole worke of the ever blessed Trinity for us in us be of any moment our Obedience is necessary 3. It is necessary in respect of the end thereof and that § 28 whether you Consider God our selves or the world 1. The end of our Obedience in respect of God is his Glory and Honour Mal. 1. 6. This is Gods honour all that we give him It is true he will take his honour from the stoutest and proudest Rebell in the world but all we give him is in our Obedience The Glorifying of God by our Obedience is all that we are or can be Particularly 1. It is the Glory of the Father Mat. 5. 16. Let your light so shine before men that they may see your Good workes and Glorify your Father which is in Heaven By our walking in the light of Faith doth Glory arise to the Father The fruits of his Love of his Grace of his Kindnesse are seen upon us and God is glorifyed in our behalfe And 2. The Sonne is Glorifyed thereby It is the will of God that as all men honour the Father so should they honour the Sonne Joh. 5. 23. and how is this done by believing in him Joh. 14. 1. obeying of him Hence Joh. 17. 10. He says He is Glorifyed in Believers and prays for an increase of Grace and Union for them that he may yet be more Glorifyed and all might know that as Mediator he was sent of God 3. The Spirit is Glorifyed also by it He is grieved by our Disobedience Ephes. 4. 30. and therefore his Glory is in our bringing forth fruit He dwells in us as in his Temple which is not to be defiled Holinesse becometh his Habitation for ever Now if this that hath been said be not sufficient to evince a necessity of our Obedience we must suppose our selves to speake with a sort of men who regard neither the Soveraignty nor Love nor Glory of God Father Son or Holy Ghost Let men say what they please though our Obedience should be all lost and never regarded which is impossible for God is not unjust to forget our labour of love yet here is a sufficient bottome ground and Reason of yeilding more Obedience unto God then ever we shall doe whilst we live in this world I speake also only of Gospell Grounds of Obedience and not of those that are Naturall and Legall which are indispensable to all mankind 2. The end in respect of our selves immediately is threefold § 29 1. Honour 2. Peace 3. Usefullnesse 1. Honour It is by Holinesse that we are made like unto God and his Image is renewed againe in us This was our honour at our Creation this exalted us above all our fellow creatures here below we were made in the Image of God This we lost by sinne and became like the beasts that perish To this honour of conformity to God of bearing his Image are we exalted againe by Holinesse alone Be ye holy says God because I am Holy 1 Pet. 1. 16. And be you perfect that is in doing good as your Heavenly Father is perfect Math. 5. 48. in a likenesse and conformity to him and herein is the Image of God renewed Ephes. 4. 23 24. Therein we put on the new man which after God is created in Righteousnesse and Holinesse of truth This was that which originally was attended with power and dominion is still all that is beautifull or comely in the world How it makes men honourable and precious in the sight of God of Angells of men how alone it is that which is not despised which is of price before the Lord what contempt and scorne he hath of them in whom it is not in what Abomination he hath them and all their ways might easily be evinced 2. Peace by it we have Communion with God wherein Peace alone is to be enjoyed The Wicked are like a troubled Sea that § 30 cannot rest and there is no peace to them saith my God Isa. 48. 21. There is no peace rest or quietnesse in a distance separation or alienation from God He is the rest of our
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
Spirit which is all that is of use for the bringing his many Sonnes to Glory It pleased the Father that in him all fullnesse should dwell Col. 1. 17. That he should be invested with a Fullnesse of that grace which is needfull for his People This himselfe calls the Power of giving Eternall Life to his Elect John 17. 2. Which power is not only his Abilitie to doe it but also his Right to doe it Hence this Delivering of all things unto him by his Father he lays as the bottome of his inviting sinners unto him for Refreshment All things are delivered unto me of my Father Math. 11. 37. Come unto me all that labour and are heavy laden and I will give you Rest v. 28. This being the Covenant of the Father with him and his promise unto him that upon the making his soule an Offering for sinne He should see his seed and the pleasure of the Lord should prosper in his hand Isa. 53. 10. and in the verses following the powring out of his soul vnto death and bearing the sinnes of many is laid as the bottome and procuring cause of these things 1. of Justification by his knowledge he shall justify many 2. Of Sanctification in destroying the workes of the Divell v. 11. 12. Thus comes our mercifull High Priest to be the great possessor of all Grace that he may give out to us according to his own pleasure quickning whom he will He hath it in him really as our Head in that he received not that spirit by measure Joh. 3. 34. which is the bond of Union between him and us 1 Cor. 6. 17. whereby holding him the Head we are filled with his fullnesse Ephes. 1. 22 23. Col. 2. 19. He hath it as a Common person intrusted with it on our behalfe Rom. 5. 14 15 16 17. The last Adam is made unto us a quickning spirit 1 Cor. 15. 45. He is also a Treasury of this Grace in a morall and law sense not only as it pleased the Father that all fullnesse should dwell in him Col. 1. 19. but also because in his mediation as hath been declared is founded the whole dispensation of Grace 2. Being thus actually vested with this power and priviledge and fullnesse He designes the spirit to take of this fullnesse and to give it unto us He shall take of mine and shew it unto you Joh. 16. 15. The Spirit takes of that Fullnesse that is in Christ and in the Name of the Lord Jesus bestows it actually on them for whose Sanctification He is sent Concerning the manner and Allmighty efficacy of the Spirit of Grace whereby this is done I meane this actuall Collation of Grace upon his peculiar ones more will be spoken afterwards 3. § 9 For Actuall Grace or that Influence of power whereby the Saints are enabled to performe particular Duties according to the mind of God there is not any need of further Enlargement about it What concernes our Communion with the Lord Christ therein holds proportion with what was spoken before There remaineth only one thing more to be observed concerning those things whereof mention hath been made and I proceed to the way whereby we carry on communion with the Lord Jesus in all these And that is that these things may be considered two ways 1. In respect of their First Collation or bestowing on the Soul 2. In respect of their Continuance and Increase as unto the Degrees of them In the First sence as to the reall Communicating of the Spirit of Grace unto the Soul so raising it from Death unto Life the Saints have no kind of Communion with Christ therein but only what consists in a passive Reception of that life-giving quickening Spirit and power They are but as the dead bones in the Prophet the wind blows on them and they live as Lazarus in the Grave Christ calls and they come forth the call being accompained with life and power This then is not that whereof particularly I speake But it is the second in respect of further Efficacy of the Spirit and Increase of Grace both Habituall and Actuall whereby we become more holy and to be more powerfull in walking with God have more fruite in Obedience and successe against Temptations And in this they hold Communion with the Lord Christ And wherein and how they do it shall now be declared 1. They continually eye the Lord Jesus as the Great Joseph § 10 that hath the disposall of all the Granarys of the Kingdom of Heaven committed unto him as one in whom it hath pleased the Father to gather All things unto an Head Ephes. 1. 10. that from him all things might be dispensed unto them All Treasures all fullnesse the Spirit not by measure are in him And this Fullnesse in this Joseph in reference to their condition they Eye in these Thee Particulars 1. In the preparation unto the dispensation mentioned in the Expiating Parging Purifying Efficacy of his Blood It was a Sacrifice not only of Attonement as offered but also of purification as powred out This the Apostle eminently sets forth Heb. 9. 13. 14. For if the blood of Bulls and Goats and the Ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot unto God purge your Consciences from dead works that you may serve the Living God This blood of his is that which answers all Typicall institutions for carnall purification and therefore hath a spiritually purifying cleansing sanctifying vertue in it selfe as offered and powred out Hence it is called a fountain for sinne and for uncleannesse Zech. 13. 1. that is for their washing and taking away A fountaine opened ready prepared vertuous efficacious in its selfe before any be put into it because poured out instituted appointed to that purpose The Saints see that in thēselves they are still exceedingly defiled and indeed to have a sight of the Defilements of sinne is a more spirituall discovery then to have only a sence of the guilt of sinne This follows every conviction is commensurate unto it that usually only such as reveale the Purity and Holinesse of God and all his ways Hereupon they cry with shame within themselves Uncleane Uncleane Uncleane in their Natures Uncleane in their Persons Uncleane in their Conversations All rolled in the blood of their defilements their Hearts being by nature a very sinke and their Lives a Dunghill They know also that no unclean thing shall enter into the Kingdome of God or have place in the new Jerusalem that God is of purer eys then to behold iniquity They cannot endure to look on themselves how shall they dare to appeare in his presence What Remedies shall they now use Though they wash themselves with Nitre and take them much sope yet their iniquity will continue marked Jerem. 2. 22. Wherewith then shall they come before the Lord For the removall of this
one of these families § 6 to another It is not done in a private underhand-way but in the way of Authority Ioh 1 12. to as many as received him he gave power to become the sons of God Power or Authority This investing them with the power excellency and right of the Sons of God is a forensicall act and hath a legall proceeding in it It is called the making us meet for the inheritance of the Saints in light Col. 1. v. 12. A Judiciall exalting us into membership in that family where God is the Father Christ the elder Brother all Saints and Angells Brethren and fellow children and the inheritance a Crowne immortall and incorruptible that fades not away Now this Authoritative translation of Believers from one family into another consisteth of these two parts § 7 1. An effectuall Proclamation and declaration of such a persons immunity from all Obligations to the former family to which by Nature he was related And this declaration hath a threefold object 1. Angells It is declared un to them they are the Sons of God They are the Sons of God and so of the family whereunto the adopted person is to be admitted and therefore it concernes them to know who are invested with the rights of that family that they may discharge their duty towards them unto them then it is declared that Believers are freed from the family of sinne and hell to become fellow Sons and servants with them and this is done two waies 1. Generally by the doctrine of the Gospell Eph. 3. 10. Unto the principalities and powers in heavenly places is made known by the Church the manifold wisdome of God 1. By the Church is this wisdome made known to the Angells either as the doctrine of the Gospell is delivered unto it or as it is gathered thereby And what is this Wisdome of God that is thus made known to principalities and powers It is that the Gentiles should be fellow-heirs and of the same body with us v. 6. The mystery of Adopting sinners of the Gentiles taking them from their slavery in the family of the World that they might have a right of heirship becoming Sons in the family of God is this wise dome thus made known And how was it primitively made known It was revealed by the spirit unto the Prophets and Apostles v. 5. 2. In Particular by Immediate Revelation When any particular soule is freed from the family of this World it is revealed to the Angells There is joy in the presence of the Angells of God that is among the Angells and by them over one sinner that Repenteth Luke 15. v. 10. Now the Angells cannot of themselves absolutely know the true Repentance of a sinner in it selfe It is a work wrought in that Cabinet which none hath a key unto but Jesus Christ by him it is revealed to the Angells when the peculiar care and charge of such an one is committed to them These things have their transaction before the Angels Luk. 12. v. 8 9. Christ ownes the names of his brethren before the Angells Revel 2. 5. when he gives them admittance into the family where they are Heb. 12. 22. he declares to them that they are Sons that they may discharge their duty towards them Heb. 1. last 2. It is denounced in a judiciall way unto Satan the great § 8 master of the family whereunto they were in subjection When the Lord Christ delivers a soule from under the power of that strong armed one he binds him tyes him from the exercise of that power and dominion which before he had over him And by this meanes doth he know that such an one is delivered from his family and all his future attempts upon him are encroachings upon the possession and inheritance of the Lord Christ. 3. Unto the Conscience of the Person adopted The spirit of Christ testifies to the heart and Conscience of a Believer that he is freed from all engagements unto the family of Satan and is become the Son of God Rom. 8. 14 15. and enables him to cry Abba Father Gal. 4. 6. Of the Particulars of this testification of the Spirit and of its absolving the soule from its old alliance I shall speak afterward And herein consists the first thing mentioned 2. There is an Authoritative engrafting of a Believer actually § 9 into the family of God and investing him with the whole right of Sonship Now this as unto us hath sundry acts 1. The giving a believer a new name in a white stone Revel 1. 17. they that are adopted are to take new names They change their names they had in their old families to take the names of the families whereinto they are translated This new name is A Child of God that is the new name given in adoption and no man knoweth what is in that name but only he that doth receive it And this new name is given and written in a white stone that is the Tessera of our admission into the house of God It is a stone of judiciall acquitment Our adoption by the spirit is bottomed on our Absolution in the blood of Jesus and therefore is the new name in the white stone priviledge grounded on discharge The white stone quits the claime of the old family The new name gives entrance to the other 2. An enrolling of his name in the Catalogue of the houshold of God Admitting him thereby into fellowship therein This is called the writing of the house of Israel Ezek. 13. 9. that is the roll wherein all the names of the Israel the family of God are written God hath a Catalogue of his houshold Christ knows his sheep by name When God writeth up the people he counts that this man was borne in Sion Ps. 87. 6. This is an extract of the Lambs book of life 3 ly Testifying to his Conscience his Acceptation with God enableing him to behave himselfe as a child Rom. 8. 15. Gal. 4. 5 6. The two last things required to Adoption are that the adopted person be freed from all Obligations to the family from § 10 whence he is translated and invested with the Rights and Priviledges of that whereunto he is translated Now because these two comprize the whole issue of Adoption wherein the Saints have Communion with Christ. I shall handle them together referring the concernments of them unto these foure heads 1. Liberty 2. Title or right 3. Boldnesse 4. Correction § 11 These are the four things in reference to the family of the Adopted person that he doth receive by his Adoption wherein he holds communion with the Lord Jesus 1. Liberty The spirit of the Lord that was upon the Lord Jesus did anoint him to proclaime liberty to the captive Esay 67. 1. And where the spirit of God is that is the spirit of Christ given to us by him because we are Sons there is Liberty 2 Cor. 3. 17. All spirituall liberty is from the spirit of Adoption What ever
else is pretended is licentiousnesse So the Apostle argues Gal. 4. 6 7. he hath sent forth his spirit into their hearts crying Abba Father wherefore ye are no more Servants no more in bondage but have the liberty of Sons And this Liberty respects in the first place the family from whence the adopted person is translated it is his setting free from all the obligations of that family Now in this sense the liberty which the Saints have by Adoption § 12 is either from that which is reall or that which is pretended that which is reall respects a twofold issue of Law and Sinne. The morall unchangeable Law of God and Sin being in conjunction meeting with reference to any persons hath and hath had a twofold issue 1. An Oeconomicall institution of a new Law of Ordinances keeping in bondage those to whom it was given Col. 2. 14. 2. A Naturall if I may so call it pressing off those persons with its power and efficacy against sin whereof there are these parts 1. It s rigor and terror in commanding 2. It s Impossibility for accomplishment and so insufficiency for its primitively appointed end 3. The Issues of its transgression which are referred unto two heads 1. Curse 2. Death I shall speak very briefly of these because they are commonly handled and granted by all 2. That which is pretended is the power of any whatever § 13 over the conscience when once made free by Christ. First then Believers are freed from the instituted Law of Ordinances which upon the testimony of the Apostles was a yoke § 14 which neither we nor our Fathers in the faith could beare Acts 15. 10. Wherefore Christ blotted out this hand writing of Ordinances that was against them which was contrary to them and took it out of the way nayling it to his Crosse Col 2. 14. and thereupon the Apostle after a long dispute concerning the Liberty that we have from that Law concludes with this instruction Gal. 5. 1. stand fast in the Liberty wherewith Christ hath made us free 2. In reference to the Morall Law the first thing we have liberty from is its rigor and terror in commanding Heb. 12 § 15 18 19 20 21 22. We are not come to the Mount that might be touched and that burned with fire to the whirle-wind darknesse and tempest to the sound of the trumpet and the voice of words which they that heard besought that they might heare it no more But we are come to mount Sion c. As to that administration of the Law wherein it was given out with dread and terror and so exacted its obedience with rigor we are freed from it we are not called to that estate 2. It s Impossibility of accomplishment and so insufficiency § 16 for its primitive End by reason of sin Or we are freed from the Law as the instrument of Righteousnesse since by the impossibility of its fulfilling as to us it is become insufficient for any such purpose Rom. 8. 2 3. Gal. 3. 21 22 23. There being an impossibility of obtaining life by the Law we are exempted from it as to any such end and that by the righteousnesse of Christ Rom. 8. 3. 3. From the Issue of its transgression 1. § 17 Curse There is a solemne curse enwrapping the whole wrath of Cod annexed to the Law with reference to the transgression thereof and from this are we wholly at liberty Gal 3. 13. By being made a curse he hath delivered us from the curse 2. Death Heb 2. 14 15. and therewith from Satan Heb. 2. 15. Col. 1. 13. and Sin Rom. 6. 14. 1 Pet. 1. 18. with the World Gal. 1. 14. with all the attendances advantages and claime of them all Gal. 4 3 4 5. Col. 2. 20. without which we could not live one day That which is pretended and claimed by some wherein indeed § 18 and in truth we were never in bondage but are hereby eminently set free is the power of binding Conscience by any Lawes and constitutions not from God Col. 2. 20. 21 22. 2. There is a Liberty in the family of God as well as a liberty § 19 from the family of Satan Sons are free their obedience is a free obedience They have the spirit of the Lord and where he is there is Liberty 2 Cor. 3. 18. as a spirit of Adoption he is opposed to the spirit of bondage Rom 8. 15. Now this liberty of our fathers family which we have as Sons and children being adopted by Christ through the spirit is a spirituall largenesse of heart whereby the children of God do freely willingly genuinely without feare terror bondage and constraint go forth unto all holy obedience in Christ. I say this is our Liberty in our Fathers family what we have liberty from hath been already declared There be Gibeonites outwardly attending the family of God that doe the service of his house as the drudgery of their lives the principle they yeeld obedience upon is a spirit of bondage unto feare Rom. 8. 15. the Rule they doe it by is the Law in its dread and rigor exacting it of them to the utmost without mercy and mitigation the End they doe it for is to fly from the wrath to come to Pacify conscience and seek righteousnesse as it were by the workes of the Law Thus servilely painfully fruitlessely they seek to serve their own conviction all their daies The Saints by Adoption have a largenesse of heart in all holy obedience saith David I will walk at liberty for I seek thy precepts § 20 Psal. 119. 4 5. Esay 61. 1 Luke 4 18. Rom 8. 2 21. Gal. 4. 2. 5. 1 13. Iames 1. 25. Ioh. 8. 32 33 36. Rom. 6. 18. 1 Pet. 2. 16. Now this Amplitude or Son-like freedome of the spirit in obedience consists in sundry things 1. In the Principles of all spirituall service which are Life and Love The one respecting the matter of their obedience giveing them power the other respecting the manner of their obedience giving them Joy and sweetnesse in it It is from Life that gives them power as to the matter of obedience Rom. 8. 3. The Law of the spirit of Life in Christ Jesus sets them free from the law of sin and death it frees them it carries them out to all obedience freely So that they walk after the Spirit v. 1. that being the Principle of their workings G. 2. 20. Christ lives in me and the life which I now live in the flesh is by the faith of the Son of God the life which I now live in the fiesh that is the obedience which I yeeld unto God whilest I am in the flesh it is from a Principle of life Christ living in me There is then power for all living unto God from Christ in them the spirit of life from Christ carrying them out thereto The fruits of a dead root are but dead excrescencies living Acts are from a principle of life Hence you may see the
difference between the liberty that § 21 slaves assume and the liberty which is due to children 1. Slaves take liberty from duty children have liberty in duty there is not a greater mistake in the world then that the liberty of Sons in the house of God consists in this they can performe duties or take the freedome to omit them they can serve in the family of God that is they think they may if they will and they can choose whether they will or no. This is a liberty stolne by Slaves not a liberty given by the Spirit unto Sons The liberty of Sons is in the inward spirituall freedome of their hearts naturally and kindly going out in all the ways and worship of God When they find themselves straitened and shut up in them they wrestle with God for enlargement and are never contented with the doing of a duty unlesse it be done as in Christ with free genuine and enlarged hearts The liberty that servants have is from duty the liberty given to Sons is in duty 2. The liberty of slaves or servants is from mistaken deceiving conclusions The liberty of Sons is from the power of the indwelling Spirit of Grace or the liberty of servants is from outward dead conclusions the liberty of Sons from an inward living principle 2. Love as to the manner of their obedience gives them delight and joy Ioh. 14. 15. If yee love me saies Christ keep my Commandements Love is the bottome of all their dutys hence our Saviour resolves all obedience into the love of God and our Neighbour and Paul upon the same ground tells us that Love is the fullfilling of the Law 1 Cor. 13. 10. where love is in any duty it is compleate in Christ. How often doth David even with admiration expresse this principle of his walking with God Oh saith he how I love thy Commandements This gives Saints delight that the Commandements of Christ are not grievous to them Jacobs hard service was not grievous to him because of his love to Rachel No duty of a Saint is grievous to him because of his love to Christ They doe from hence all things with delight and Complacency Hence doe they long for advantages of walking with God pant after more ability and this is a great share of their Son-like freedome in obedience It gives them joy in it 1 John 4. 18. there is no feare in Love but perfect love casteth out feare when their soule is acted to obedience by love it expells that feare which is the issue of bondage upon the Spirit Now when there is a concurrence of these two Life and Love there is freedome liberty largenesse of heart exceedingly distanced from that straight and bondaged frame which many walk in all their days that know not the Adoption of Sons 2. The Object of their Obedience is represented to them as desireable when to others as 't is terrible In all their approaches § 23 to God they eye him as a Father they call him Father Gal. 4. 6. not in a forme of words but in the spirit of Sons God in Christ is continually before them not only as one deserving all the honour and obedience which he requires but also as one exceedingly to be delighted in as being all sufficient to satisfie and satiate all the desires of the soule when others napkin their tallents as having to deale with an austeer master they draw out their strength to the uttermost as drawing nigh to a gracious rewarder They goe from the principle of life and love to the bosome of a living and loving Father they doe but returne the strength they doe receive unto the fountaine unto the Ocean 3. Their Motive unto obedience is love 2 Cor. 5. 15. § 24 from an apprehension of love they are effectually carryed out by love to give up themselves unto him who is love What a freedome is this what a largenesse of spirit is in them who walke according to this rule Darkenesse feare bondage conviction hopes of Righteousnesse accompany others in their ways The Sonns by the Spirit of Adoption have light Love with complacency in all their walkings with God the world is an universall stranger unto the frame of children in their Fathers house 4 The Manner of their obedience is willingnesse They yeild § 25 themselves unto God as those that are alive from the dead Rom. 6. 13. they yeild themselves give up themselves willingly cheerfully freely with my whole heart saith David Rom. 12. 1. they present themselves a living sacrifice and a willing sacrifice 5. The Rule of their walking with God is the law of § 26 liberty as divested of all its terrifying threatning killing condemning cursing power and rendred in the blood of Jesus sweet tender usefull directing helpfull as a rule of walking in the life they have received not the way of working for the life they have not I might give more instances These may suffice to manifest that liberty of Obedience in the family of God which his sons and daughters have that the poor convinced Gibeonites are not acquainted withall 2. The second thing which the Children of God have by § 27 Adoption is Title They have Title right to all the priviledges and advantages of the family whereinto they are translated This is the preheminence of the true sons of any family The ground on which Sarah pleaded the ejection of Ishmael was that he was the son of the bondwoman Gen. 21. 10 and so no genuine Child of the family and therefore could have no right of heir ship with Isaak The Apostles arguing is we are no more servants but Sons and if Sons then heires Rom. 8. 14 16. then have we right and Title and being not borne hereunto for by nature we are the Children of wrath we have this Right by our Adoption Now the Saints hereby have a double right and Title 1 Proper and direct in respect of spiritualls 2. Consequentiall in respect of temporalls The first also or the Title as adopted Sons unto spiritualls is in respect of the object of it twofold 1. Unto a present place name and roome in the House of § 29 God and all the priviledges and administrations there of 2. To a future fullnesse of the great inheritance of Glory of a Kingdome purchased for that whole family whereof they are by Jesus Christ. 1. They have a Title unto and an interest in the whole administration of the family of God here The supreame administration of the house of God in the hand of the Lord Christ as to the institution of ordinances and dispensation of the spirit to enliven and make effectuall those Ordinances for the end of their institution is the prime Notion of this administration And hereof they are the prime objects All this is for them and exercised towards them God hath given Jesus Christ to be the head over all things unto the Church which is his body Ephes. 1. 22 23. he hath made him the head
of the Spirit in his comming He will come his own will is in his worke 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will send him the mystery of his sending the § 10 Spirit our Saviour instructs his Desciples in by degrees Ch. 14. 16. he saith I will PRAY THE FATHER He shall send you another Comforter In the progresse of his discourse he gets one step more upon their faith v. 26. But the Comforter which is the Holy Ghost whom THE FATHER WILL SEND IN MY NAME but Chap. 15. 26. he saith I WILL SEND HIM FROM THE FATHER and here absolutely I WILL SEND HIM The businesse of sending the Holy Ghost by Christ which argues his personall Procession also from him the Sonne was a deep mystery which at once they could not beare and therefore he thus instructs them in it by degrees This is the sum the presence of the Holy Ghost with Believers as a Comforter sent by Christ for those ends and purposes for which he is promised is better and more profitable for Believers then any corporeall presence of Christ can be now he hath fullfilled the one sacrifice for sinne which he was to offer Now the holy Spirit is promised under a twofold consideration § 11 1. As a Spirit of Sanctification to the Elect to convert them and make them Believers 2. As a Spirit of Consolation to Believers to give them the priviledges of the death and purchase of Christ it is in the latter sense onely wherein he is here spoken of now as to his presence with us in this regard and the end and purposes for which he is sent for what is aymed at observe 1. The Rise and fountaine of it 2. The manner of his being given 3. Our manner of receiving him 4. His abiding with us 5. His acting in us 6. what are the Effects of his working in us And then how we hold Communion with him will from all these appeare What the Scripture speaketh to these particulars shall briefly be considered 1. For the fountaine of his coming it is mentioned Joh. 15. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He proceedeth from the Father this § 12 is the fountaine of this dispensation He proceedeth from the Father now there is a twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or procession of the Spirit 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of Substance and personality 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensatory in respect of the worke of grace of the first in which respect he is the Spirit of the Father and the Sonne proceeding from both eternally so receiving his substance and personality I speake not It is a businesse of another nature then that I have now in hand Therein indeed lyes the first most remote foundation of all our distinct Communion with him and our worship of him But because abiding in the naked consideration hereof we can make no other progresse then the bare acquiescence of Faith in the mystery revealed with the performance of that which is due to the Person solely on the account of his Participation of the Essence I shall not at present dwell upon it His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proceeding mentioned in the place insisted on is his oeconomicall or dispensatory proceeding for the carrying § 13 on of the worke of Grace It is spoken of him in reference to his being sent by Christ after his Ascention I will send him which proceedeth namely then when I send him As God is said to arise out of his place Isa 26. 21. not in regard of any mutation in him but of the new worke which he would effect so it followes the Lord comes out of his place to punish the inhabitants of the earth And it is in reference to a peculiar work that he is said to proceed namely to testify of Christ which cannot be assigned to him in respect of his Eternall procession but of his actuall dispensation As it is said of Christ He came forth from God The single mention of the Father in this place and not of the Sonne belongs to the gradation before mentioned whereby our Saviour discovers this mystery to his Disciples He speakes as much concerning himselfe Joh. 16. 7. And this Relation ad extra as they call it of the spirit unto the Father and the Sonne in respect of operation proves his Relation ad intra in respect of personall procession whereof I spake before Three things are considerable in the foundation of this dispensation in reference to our Communion with the Holy Ghost § 14 1. That the will of the Spirit is in the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes forth himselfe frequent mention is made as we shall see afterwards of his being sent his being given and powred out that it might not be thus apprehended either that this spirit were altogether an inferiour created Spirit a meer servant as some have blasphemed nor yet meerly principally as to his personality the vertue of God as some have fancied He hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personall properties applyed to him in this worke arguing his personality and liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He of himselfe and of his own accord proceedeth 2. The Condescention of the Holy Ghost in this order of working this dispensation to proceed from the Father and the Sonne as to this worke to take upon him this worke of a comforter as the Sonne did the worke of a Redeemer of which afterwards 3. The fountaine of the whole is discovered to be the Father that we may know his workes in the pursuit of electing love which every where is ascribed to the Father This is the order here intimated 1. There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father or the purpose of his Love the fountaine of all Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the asking of the Son Joh 14. 15. which takes in his merit and purchase whereunto follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or willing proceeding of the Holy Ghost And this gives testimony also to the Foundation of this whole discourse namely our peculiar Communion with the Father in Love the Son in Grace and the Holy Ghost in Consolation This is the door and entrance of that fellowship of of the Holy Ghost whereunto we are called His Gracious and blessed Will his infinite ineffable condesension being eyed by Faith as the foundation of all those Effects which he workes in us and Priviledges whereof by him we are made partakers our soules are peculiarly conversant with him and their Desires affections and thankfullnesse terminated in him of which more afterwards This is the first thing considerable is our Communion with the Holy Ghost 2. The manner of his collaion or bestowing or the manner of his Communication unto us from this fountain is hereinalso § 15 considerable and it is variously expressed to denote three things 1. The freenesse of it thus he is said to be given Joh. 14. 16. he shall give you another comforter I need not multiply places to this
purpose The most frequent Adjunct of the Communication of the Spirit is this that he is given and received as of Gift he will give his holy Spirit to them that aske him that which is of gift is free the Spirit of grace is given of grace And not only the Spirit of Sanctification or the Spirit to Sanctifie convert us is a gift of free grace but in the sence whereof we speak in respect of consolation he is of gift also he is promised to be given unto Believers Hence the Spirit is said to be received by the Gospell not by the Law Gal. 3. 2 that is of meer grace not of our own procuring And all his workings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free donations He is freely bestowed and freely workes and the different measures wherein he is received for those ends and purposes of consolation which we shall consider by Believers which are great various and unexpressable arise from hence that we have him by donation or freegift And this is the Tenor whereby we hold and enjoy him a Tenor of free donation So is he to be eyed so to be asked so to be received And this also faith takes in and closeth withall in our Communion with the Comforter The Conjunction and accord of his Will with the Guift of Father and Sonne The one respecting the distinct operation of the Deity in the Person of the Holy Ghost the other the oeconomy of the whole Trinity in the worke of our Salvation by Jesus Christ. Here the Soul rejoyceth its selfe in the Comforter that he is willing to come to him that he is willing to be given him And seeing all is Will and Gift Grace is magnifyed on this account 2. The Authority of it thence he is said to be SENT § 16 Chap. 14. 26. the Father will send him in my name and Chap. 15. 26. I will send him unto you from the Father and him will I send to you chap 16. 17. This mission of the holy Ghost by the Father and the Son as it answers the order of the persons subsistence in the blessed Trinity and his procession from them both so the order voluntarily engaged in by them for the accomplishment as was said of the worke of our Salvation There is in it in a most speciall manner the Condescension of the Holy Ghost in his Love to us to the Authoritative delegation of Father and Son in this businesse which argues not a disparity dissimilitude or inequality of Essence but of Office in this worke It is the Office of the Holy Ghost to be an Advocate for us and a Comforter to us in which respect not absolutely he is thus sent Authoritatively by Father and Sonne It is a known maxime that Inaequalitas officii non tollit aequalitatem naturae This subjection if I may so call it or inequality in respect of office doth no way's prejudice the equality of nature which he hath with Father and Sonne no more then the mission of the Son by the Father doth his And on this Authoritative mission of the Spirit doth the right Apprehensions of many mysterys in the Gospell and the ordering of our hearts in Communion with him depend Hence is the sinne against the Holy Ghost what it is I doe § 17 not now dispute unpardonable and hath that Adjunct of Rebellion put upon it that no other sin hath namely because he comes not he acts not in his own name only though in his own also but in the name and Authority of the Father Son from and by whom he is sent and therefore to sinne against him is to sinne against all the Authority of God all the Love of the Trinity and the utmost condescension of each person to the worke of our Salvation It is I say from the Authoritative mission of the Spirit that the sinne against him is peculiarly unpardonable It is a sin against the recapitulation of the love of the Father Son and Spirit And from this consideration were that our present businesse might the true nature of the sin against the Holy Ghost be investigated Certainely it must consist in the contempt of some operation of his as acting in the name and Authority of the whole Trinity and that in their ineffable condescension to the worke of Grace But this is of another Consideration 2. On this account we are to pray the Father and the Son § 18 to give the Spirit to us Luk. 11. 13. your Heavenly Father will give his holy Spirit to them that aske him now the Holy Ghost being God is no lesse to be invocated praied to and called on then the Father and Son as elsewhere I have proved how then doe we aske the Father for him as we doe in all our Supplications seeing that we also pray that he himselfe would come to us visite us and abide with us In our prayers that are directed to himselfe we consider him as essentially God over all blessed for evermore we pray for him from the Father and Sonne as under this mission and delegation from them And indeed God having most plentifully revealed himselfe in the order of this dispensation to us we are as Christians generally do in our Communion to abound in answerable addresses that is not onely to the Person of the holy Ghost himselfe but properly to the Father and Son for him which refers to this dispensation 3. Hence is that great weight in particular laid upon our § 19 not grieving the spirit Eph. 4. 30. because he comes to us in the name with the Love and upon the condescension of the whole blessed Trinity To doe that which might grieve him so sent on such an account for that end and purpose which shall afterwards be mentioned is a great aggravation of sinne He expects cheerfull entertainment with us and may do so justly upon his own account and the account of the work which he comes about but when this also is added that he is sent of the Father and the Son commissioned with their Love and Grace to communicate them to their soules this is that which is or ought to be of unspeakable esteeme with Believers And this is that second thing expressed in the manner of his communication he is sent by Authority He is said to be powred out or shed on us Titus 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 20 that holy Ghost which he hath richly powred out upon us or shed on us abundantly And this was the chiefe expression of his communication under the old Testament the mystery of the Father and the Son and the matter of commission and delegation being then not so clearly discovered Isaiah 32. 15. untill the spirit be powred on us from on high and the wildernesse be a fruitfull field and the fruitfull field be counted for a forrest that is 'till the Gentiles be called and the Jews rejected and chap. 43 3 I will powre my spirit upon thy seed and my blessing upon
spirit of sanctification was still with David but saith he restore unto me the joy of thy salvation that is the spirit of Consolation that was lost when the promise was made good in the abode of the other 3. The comforter may abide as a Comforter when he doth not actually comfort he soule in truth as to the Essence of Holinesse § 27 he cannot dwell in us but withall he must make us holy for the Temple of God is holy but as to his comforting his actings therein are all of his Soveraigne will so that he may abide and yet no actually comfort us 4. The Spirit often works for it and tenders consolation to § 28 us when we doe not receive it the well is nigh and we see it not we refuse to be comforted I told you that the Spirit as a sanctifier comes with power to conquer an unbelieving heart the spirit as a comforter comes with sweetnesse to be received in a believing heart He speakes we believe not that it is his voyce he tenders the things of consolation and we receive them not my sore ran saith David and my soul refused to be comforted 5. I deny that ever the Holy Spirit doth absolutely and universally § 29 leave a believing soule without consolation a man may be darkned clouded refuse comfort actually find none feele none but radically he hath a foundation of Consolation which in due time will be drawn forth and therefore when God promises that he will heale sinners restore comfort to them as Isa. 57. 17. it is not that they were without any but that they had not so much as they needed that that promise is made To insist on the severall ways whereby men refuse comfort and come short of the strong consolation which God is willing that we should receive is not my purpose at present Thus then the Spirit being sent and given abideth with the soules of Believers leaves them not though he variously manifest himselfe in his operations of which in the next place CHAP. II. Of the Actings of the Holy Ghost in us being bestowed on us He worketh effectually distributeth giveth HAving thus declared from whence and how the Holy Ghost is given unto us as a spirit of Consolation § 1 I come in the next place to declare what are his actings in us and towards us being so bestowed on us and received by us Now here are two generall Heads to be considered 1. The manner and kind of his actings in us which are variously expressed and 2. The particular products of his actings in our soules wherein we have Communion with him The first is variously expressed I shall passe through them briefly 1. He is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke effectually 1 Cor. 12. 11. § 2 all these worketh or effecteth that one and selfe same spirit it is spoken there indeed in respect of his distribution of gifts but the way is the same for the Communication of Graces and priviledges he doth it by working which as it convinces his personality especially as considered with the words following dividing to every man according to his will for to worke according to will is the the inseparable property of a person and is spoken expressely of God Eph. 1. 11. so in relation to v. 6. foregoing it makes no lesse evident his Deity What he is here said to doe as the Spirit bestowed on us and given unto us there is he said as God himselfe to doe there are diversity of operations but it is one God that worketh all in all which here in other words is all these worketh the selfe same spirit dividing to every man as he will What we have then from him we have by the way of his energeticall working It is not by proposing this or that Argument to us perswading us by these or those morall motives or inducements alone leaving us to make use of them as we can But he workes effectually himselfe what he communicates of Grace or consolation to us 2. In the same verse as to the manner of his operation He is § 3 said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divideth or distributeth to every one as he will This of distribution adds to that of operation choise judgement and freedome He that distributes variously doth it with choise and judgement and freedome of will such are the proceedings of the Spirit in his dispensations to one he giveth one thing eminently to another another To one in one degree to another in another Thus are the Saints in his soveraginty kept in a constant dependance on him He distributs as he will who should not be content with his portion what claime can any lay to that which he distributeth as he will which is farther manifested 3. By his being said to give when and what he bestows § 4 they speake with other tongues as the spirit gave them utterance Act. 2. 4. he gave them to them that is freely whatever he bestows npō us is of his gift And hence it is to be observed that in the Oeconomy of our Salvation the acting of no one person doth prejudice the frreedome and liberty of any other so the Love of the Father in sending the Sonne is free and his sending doth no ways prejudice the liberty and Love of the Son but that he lays down his life freely also So the Sati-faction and purchase made by the Sonne doth no way prejudice the freedome of the Fathers Grace in pardoning accepting us thereupon so the Father's and Sonne 's sending of the Spirit doth not derogate from his freedome in his workings but he gives freely what he givts And the reason of this is because the will of the Father Sonne and Holy Ghost is essentially the same so that in the acting of one there is the Counsell of all and each freely therein Thus in Generall is the manner and kind of his working in § 5 us and towards us being bestowed upon us described Power choyse freedome are evidently denoted in theexpressions insisted on It is not any peculiar worke of his towards us that is hereby declared but the manner how he doth produce the Effects that shall be insisted on That which remaines in the last place for the explanation of § 6 the things proposed to be explained as the foundation of the Communion which we have with the Holy Ghost is the Effects that being thus sent thus working he doth produce which I shall do not casting them into any artificiall method but taking them up as I find them lying scattered up and down in the Scripture only descending from those which are more generall to those which are more particular neither aiming nor desiring to gather all the severalls but insisting on those which do most obviously occurre Only as formerly so now you must observe that I speake of the spirit principally if not only as a comforter and not as a sanctifier § 7 and therefore the great work of the spirit towards us
have perfectly taken away all sinne and sorrow and shall have made us able to enjoy the Glory of God in his presence that is the fullinheritance promised So that the Spirit given us for the fitting of us for enjoyment of God in some measure whilst we are here is the earnest of the whole 2. God doth it to this purpose to assure us and secure us of the inheritance having given us so many securityes without us his Word Promises Covenant Oath the Revelation and discovery of his faithfullnesse and immutability in them all he is pleased also graciously to give us one within us Isa. 59. 21. that we may have all the security we are capable of What can more be done He hath given us of the Holy Spirit in him the first fruits of Glory the utmost pledge of his Love the Earnest of all 2. On the part of Believers He is an earnest in that he gives them an Acquaintance with 1. The love of God their Acceptation § 20 with him makes known to them their favour in his sight that he is their Father and will deale with them as with children and consequently that the inheritance shall be theirs He sends his Spirit into our hearts cryinb ba Father Gal. 4. 6. and what is the inference of Believers from hence v. 7 then we are not servants but sons and if sons then heires of God the same Apostle againe Rom. 8. 17 If children then heires of God and joynt heires with Christ. On that perswasion of the Spirit that we are children the inference is then heires heires of God and joynt heires with Christ We have then a right to an inheritance and an eviction of it This is the use then we have of it even the Spirit perswading us of our sonship and acceptation with God our Father And what is this inheritance of Glory if we suffer with him we shall be glorifyed together And that the Spirit is given for this end is attested 1 Joh. 3. 24. Hereby we know that he abideth in us by the Spirit which he hath given us The Apostle is speaking of our Union with God which he expresseth in the words foregoing He that keepeth his Commandements dwelleth in him and he in him Of that Union elsewhere now this we know from hence even by the Spirit which he hath given us The Spirit acquaints us with it not that we have such an acquaintance but that the Argument is good and conclusive in it selfe we have of the Spirit therefore he dwells in us and we in him because indeed his dwelling in us is by that Spirit and our interest in him is from thence a sense of this he giveth as he pleaseth 2. The Spirit being given as an Earnest acquaints Believers § 21 with their inheritance 1 Cor. 2. 9. 10. As an Earnest being part of the whole gives knowledge of it so doth the Spirit as in sundry particulars might be demonstrated So is he in all respects compleatly an Earnest Given of God received by us as the beginning of our inheritance and § 22 the Assurance of it So much as we have of the spirit so much we have of Heaven in perfect enjoyment and so much evidence of its future fullnesse Under this apprehension of him in the dispensation of Grace do Believers receive him and rejoyce in him Every gracious selfe evidencing act of his in their hearts they rejoyce in as a drop from Heaven and long for the Ocean of it Not to drive every effect of grace to this issue to neglect the worke of the Holy Ghost in us and towards us There remaines only that a difference be in a few words assigned between Believers receiving the Spirit ' as an Earnest of the whole inheritance and hypocrits tasting of the powers of the world to come Heb. 5. 6. A test of the powers of the world to come seems to be the same with the earnest of the inheritance But 1. that by the powers of the world to come in that place is intended the joys of Heaven there is indeed no ground to imagine they are nowhere so called nor doth it suitably expresse the glory that shall be revealed which we shall be made partakers of It is doubtlesse the powerfull Ministry of the Ordinances dispensations of the times of the Gospell there called to the Hebrews according their own idiome the powers or greate effectuall things of the world to come that is intended but 2. Suppose that by the powers of the world to come the Glory of Heaven is intended there is a wide difference between taking a vanishing tast of it our selves and receiving an abiding earnest from God To take a tast of the things of Heaven and to have them assured of God as from his Love differ greatly An Hypocrite may have his thoughts raysed to a great deale of Joy and contentment in the consideration of the good things of the Kingdome of God for a season considering the things in themselves but the Spirit as he is an Earnest gives us a pleadge of them as provided for us in the Love of God and purchase of his Sonne Jesus Christ. This by the way 7. The Spirit anoynts Believers We are anoynted by the Spirit 2 Cor. § 23 1. 21. we have an unction from the holy one and we know all things 1 Ioh. 2. 20. and v. 27. I cannot intend to run this expression up into its rise and originall Also I have done it else-where The use of unctions in the Judaicall Church the meaning and intendment of the Types attended therewith The Offices that men were consecrated unto thereby are at the bottome of this expression neerer the Unction of Jesus Christ from whence he is called Messiah and the Christ the whole performance of his office of Mediatorship being called also his Annoynting Dan. 9. as to his furnishment for it concurres hereunto Christ is said to be annoynted with the oyle of gladnesse above his fellowes Heb. 1. 9. which is the same with that of Ioh. 3. 34. God giveth him not the spirit by measure We who have the Spirit by measure are anoynted with the oyle of gladnesse Christ hath the fulnesse of the Spirit whence our measure is communicated so he is annoynted above us that in all things he may have the preheminence How Christ was annoynted with the Spirit to his three fold Office of King Priest and Prophet how by vertue of an unction with the same Spirit dwelling in him and us we become to be intersted in these offices of his and are made also Kings Priests and Prophets to God is known and would be matter of a long discourse to handle and my designe is only to communicate the things treated of I shall only therefore fix on one place where the Communications of the spirit in this unction of Christ are enumerated of § 24 which in our Measure from him and with him by this unction we are made partakers and that is Isai. 11. 2 3.
to all the three Persons and is proper to each of them not formally as a Person but as God blessed for ever All adoration respects that which is common to all so that in each Act of Adoration and worship all are adored and worshipped The Creatures worship their Creator and a man him in whose image he was created viz. him from whom descendeth every good and perfect gift all this describing God as God Hence Secondly when we begin our Prayers to God the Father and § 2 end them in the name of Jesus Christ yet the Sonne is no lesse invocated and worshipped in the beginning then the Father though he be peculiarly mentioned as mediator in the close not as Sonne to himselfe but as Mediator to the whole Trinity or God in Trinity But in the invocation of God the Father we invocate every Person because we Invocate the Father as God every Person being so Thirdly In that heavenly Directory which we have Eph. 2. § 3 18. this whole businesse is declared our accesse in our worship is said to be to the Father and this through Christ or his mediation by the Spirit or his assistance Here is a distinction of the Persons as to their operations but not at all as to their being the object of our Worship For the Sonne and the Holy Ghost are no lesse worshipped in our accesse to God then the Father himselfe Only the Grace of the Father which we obtain by the mediation of the Sonne and the assistance of the spirit is that which we draw nigh to God for So that when by the distinct dispensation of the Trinity and every Person we are lead to worship that is to act Faith on or invocate any Person we doe herein worship the whole Trinity and every Person by what name soever of Father Sonne or Holy Ghost we invocate him So that this is to be observed in this whole matter That when any work of the Holy Ghost or any other Person which is appropriated to him we never exclude the concurrence of other Persons draws us to the worship of him yet he is not worshipped exclusively but the whole Godhead is worshipped Fourthly These Cautions being premised I say that we § 4 are distinctly to worship the Holy Ghost As it is in the case of Faith in respect of the Father and the Sonne Joh. 14 1. Believe in God believe also in me This extends it selfe no lesse to the Holy Ghost Christ called the Disciples for the acting of Faith on him he being upon the accomplishment of the great worke of his Mediation and the Holy Ghost now carrying on the work of his delegation requireth the same And to the same purpose are their distinct operations mentioned My Father worketh hitherto and I worke Now as the formall Reason of the worship of the Sonne is not his mediation but his being God his mediation being a powerfull motive thereto so the formall Reason of our worshipping the Holy Ghost is not his being our comforter but his being God yet his being our comforter is a powerfull motive thereunto This is the summe of the first Direction The Grace actings Love effects of the Holy Ghost as he is our Comforter ought to § 5 stir us up and provoke us to Love worship believe in and invocate him though all this being directed to him as God is no lesse directed on that account to the other Persons then to him only by the fruits of his Love towards us are we stirred up unto it These things being presupposed let the Saints learne to act § 6 faith distinctly on the Holy Ghost as the immediate efficient cause of all the good things mentioned Faith I say to believe in him and Faith in all things to believe him and to yeeld obedience to him Faith not imagination The distinction of the Persons in the Trinity is not to be fancyed but believed So then the Scripture so fully frequently clearly distinctly ascribing the things we have been speaking of to the immediate efficiency of the Holy Ghost Faith closeth with him in the truth revealed and peculiarly regards him worships him serves him waits for him prayeth to him prayseth him All these things I say the Saints doe in Faith The person of the Holy Ghost revealing its selfe in these operations and effects is the peculiar object of our Worship Therefore when he ought to be peculiarly honoured and is not he is peculiarly sinned against Acts 5. 2 Ananias is said to lye to the Holy Ghost not to God which being taken essentially would denote the whole Trinity but peculiarly to the Holy Ghost Him he was to have honoured peculiarly in that especiall gift of his which he made profession of not doing it he sinned peculiarly against him But this must be a little farther branched into particulars Let us then say weight on every Effect of the Holy Ghost in any of the Particulars before mentioned on this account that § 7 they are acts of his Love and power towards us This faith will doe that takes notice of his kindnesie in all things Frequently he performes in sundry particulars the office of a Comforter towards us and we are not throughly comforted we take no notice at all of what he doth Then is he grieved Of those who doe receive and own the Consolation he tenders and administers how few are there that consider him as the comforter and rejoyce in him as they ought Upon every work of consolation that the Believer receives this ought his Faith to resolve upon This is from the Holy Ghost He is the comforter the God of all Consolation I know there is no joy peace hope nor comfort but what he workes gives and bestowes and that he might give me this Consolation he hath willingly condescended to this office of a Comforter his Love was in it and on that account doth he continue it Also he is sent by the Father and Sonne for that end and purpose By this meanes come I to be partaker of my joy it is in the Holy Ghost of consolation he is the comforter What price now shall I set upon his Love How shall I value the mercy that I have received This I say is applicable to every particular effect of the Holy Ghost towards us herein have we communion and fellowship with § 8 him as was in part discovered in our handling the particulars Doth he shed abroad the Love of God in our hearts doth he witnesse unto our Adoption the soule considers his presence ponders his Love his condescension goodnesse and kindnesse is filled with reverence of him and care not to grieve him and labours to preserve his Temple his Habitation pure and holy Againe our communion with him causeth in us Returning praise and thanks and honour and glory and blessing to him § 9 on the account of the mercies and priviledges which we receive from him which are many Herein consists our next direction So do we with the Sonne
in trouble Is it any better with them in § 16 their prosperity This indeed is often great and is marvellously described in Scripture as to their lives and oftentimes quiet peaceable ends But have they any true consolation all their days They eate drink sleep and make merry and perhaps heap up to themselves but how little doe these things make them to differ from the beasts that perish Solomons advantage to have the use and know the utmost of these things much beyond any of the sons of men of our generation is commonly taken notice of The account also that he gives of them is known They are all vanity and vexation of Spirit This is their consolation a crackling of thornes under the pot a sudden flash and blaze that begins but to perish So that both Adversity and prosperity slayeth them and whether they are laughing or crying they are still dying Secondly They have no peace No peace with God nor in their own soules I know that many of them upon false bottomes § 17 grounds and expectations do make a shift to keep things in some quietnesse Neither is it my businesse at present to discover the falsenesses and unsoundnesse of it But this is their State True and Solid peace being an effect of the Holy Ghost in the hearts of Believers as hath been declared they who are not made partakers of him have no such peace They may cry Peace Peace indeed when sudden destruction is at hand The Principles of their peace as may be easily evidenced are darknesse or ignorance treachery of Conscience selfe righteousnesse and vaine hope To these heads may all the principles of their peace be reduced and what will these availe them in the day when the Lord shall deale with them I might say the same concerning their joy and hope they are false and perishing Let them then consider this who have satisfyed § 18 themselves with a perswasion of their interest in the good things of the Gospell and yet have despised the spirit of Christ. I know there are many that may pretend to him and yet are strangers from his Grace But if they perish who in profession use him kindly and honour him if he dwell not in them with power where shall they appeare who oppose and affront him The Scripture tells us that unlesse the Spirit of Christ be in us we are dead we are reprobates we are none of Christs without him you can have none of these glorious effects of his towards Believers before mentioned and you are so farre from enquiring whether he be in you or no as that you are ready to deride them in whom he is Are there none who professe the Gospell who have never once seriously enquired whether they are made partakers of the Holy Ghost or no you that almost account it a ridiculous thing to be put upon any such Question who looke on all men as vaine pretenders that talke of the Spirit the Lord awake such men to a sight of their condition before it be too late If the Spirit dwell not in you if he be not your Comforter neither is God your Father nor the Sonne your Advocate nor have you any portion in the Gospell O that God would awake some poor soule to the consideration of this thing before the neglect and contempt of the Holy Ghost come to that dispising of him from which there is no recovery That the Lord would spread before them all the folly of their hearts that they may be ashamed and confounded and do no more Presumptiously FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4. 8 9 10 11 12 13. Romans 8. 35 36. Hebrews c. 10. v. 32 33 34. Christianos ad leones Et puto nos deus Apostolos novissimos elegit veluti bestiarios Tert. de Pud Act. 17. 18. Gal. 6. 12. Semper casuris similes nunquamque cadentes 1 Joh. 1. 5. 2 Cor. 6. 14. Ephes. 5. 8. John 5. 16. Math. 22. 32. Ephes. 2. 1. 1 John 4. 8. Romans 8. 7. Magna hominismiseria est com illo non esse sine quo non potest esse August Ecles 7. 29. Jerem. 13. 23. Acts 4. 12. Is. 33. 14 15. John 1. 18. Heb. 10. 19 20 21. Unus verusque Mediator per Sacrificium pacis reconcilians nos Deo unum cum illo manebat cui offerebat unum in se secit pro quibus offerebat unus Ipse fuit qui offerebat quod offerebat August de Trinit 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. lib. 8. cap. 1. Quemadmo dum nobis arrhabonem spiritus reliquit ita a nobis arrhabonem carnis accepit vexit in Coelum pignus totius summae illuc redigendae Tertul. Resur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. Eth. lib. 8. c. 7. Cicer. de nat D. lib. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. 8. Nostra quippe ipsius conjunctio nec miscet personas nec unit substantias sed affectus consociat confaederat voluntates Cyp. de Can. Dominic Magna est etiam illa communitas quae conficitur ex beneficiis ultrocitroque datis acceptisque Cice. Off. 1◠Ecce dico alium esse patrem aliū filiū non divisione alilium sed distinctione Tertul. adv Prax. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. Cont. Cels. lib. 5. Hic tibi praecipue sit puramente colendus Isa. 9. 6. 1 Cor. 1. 30. Mat. 5. 16 45. 6 1 4 68. 7. 21. 12. 50. Luk. 24. 49. Joh. 4. 23. 6. 45. 12. 26. 14. 6 21 23 15. 1. 16. 25 27. 20. 17. Gal 1. 1 3. Ephes. 2. 18. 5. 20. 1 Thes. 1. 1. Jam. 1. 17. 1 Pet. 1. 17 1 Jo. 2. 13. c. Rom 14 10 11 Phil. 2. 10. Jerem. 10. 11. 17. 5 6. Gal. 4. 8. Vin. Evan. cap. 10. Psal. 2. 7. 12. Dan. 3. 25. Math. 3. 17. 17. 5. 22. 45. John 3. 36. 5. 19 20 21 22 23 24 25. 8. 6. 1 Cor. 1. 9. Gal. 1. 16. 4. 6. 1 John 2. 22. 23 24. 5. 10 11 12 Heb. 1. 6. Phil. 2. 10. John 5. 23. Isa. 56. 7. Rom. 10. 12 13 14. Acts 7. 51. Tametsi omnia unus idemque Deus efficit ut dicitur opera trinitatis ad extra sunt indivisa distinguuntur ramen personae discrimine in istis operibus Math. 3. 16. Acts 3. 3. Gen. 19. 24. Gen. 1. 26. Math. 28. 19. 2 Cor 13. 13. Math. 11. 25. Joh. 1. 13. Jam. 1. 18. Math. 3. 17. cap. 17. 5. 2 Pet. 1. 17. Deut. 18. 15 16 17 18 19 20 c. Acts 3. 22. 23 Joh. 5. 25. Isa. 61. 1 2 3. Luk. 4 18 19 Opera ad extra sunt indivisa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian iamb Car. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem orat 24. See Thom. 22 q. 81. A. 3. q. 84. a. 1. Alexan Ales sum Theol. p. 3. q. 30. m.
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
that one drop the least of the blood of Christ was abundantly enough to redeeme all the World but they erre not knowing the desert of sinne nor the severity of the Justice of God If one drop lesse then was shed one pang lesse then was laid on would have done it those other dropps had not been shed nor those other pangs laid on God did not cruciate the dearly Beloved of his soule for nought But there is more then all this It pleased God to bruise him to put him to griefe to make his soule an offering for sinne and to powre out his life unto death He hid himselfe from him was farre from the voyce of his cry untill he cryed out my God my God why host thou forsaken me He made him sinne and a Curse for us executed on him the sentence of the Law brought him into an Agony wherein he sweat thick drops of blood was grievously troubled and his soule was heavy unto death he that was the power of God and the Wisdome of God went stooping under the burthen untill the whole frame of nature seemed astonished at it Now this as I said before that it discovered the Indignation of God against sinne so it clearly holds out the desert of it Would you then see the true demerit of sinne take the measure of it from the Mediation of Christ especially his Crosse It brought him who was the Son of God equall unto God God blessed for ever into the forme of a Servant who had not where to lay his head it pursued him all his life with afflictions and persecutions lastly brought him under the rod of God there bruised him and brake him slâ—w the Lord of Life Hence is deep humiliation for it upon the account of him whom we have pierced And this is the first spirituall view of sinne we have in Christ. 2. The Wisdome of understanding our impotency by reason of § 27 sinne is wrapped up in him By our impotency I understand two things 1. Our disability to make any Attonement with God for sinne 2. Our disability to answer his mind and will in all or any of the Obedience that he requireth by Reason of sinne For the First that alone is discovered in Christ. Many enquiries have the sonnes of men made after an Attonement many wayes have they entered into to accomplish it After this they enquire Mich 6. 6 7. will any manner of Sacrifices though appointed of God as burnt offerings and Calves of a year old though very costly thousands of rams and ten thousands Rivers of oyle though dreadfull and tremendous offering violence to nature as to give my Children to the fire will any of these things make an attonement David doth positively indeed determine this businesse Psal 49. 7 8. none of them of the best or richest of men can by any meanes redeeme his Brother nor give to God a ransome for him for the Redemption of their soules is precious and it ceaseth for ever It cannot be done no attonement can be made Yet men would still be doeing still attempting hence did they heap up Sacrifices some costly some bloody and inhumane The Jews to this day think that God was atton'd for sinne by the sacrifices of Bulls and Goats and the like and the Socinians acknowledge no Attonement but what consists in mens Repentance and new obedience In the crosse of Christ are the mouthes of all stopped as to this thing For 1. God hath there discovered that no Sacrifices for sinne though of his own appointment could ever make them perfect that offered them Heb. 10. 11. Those Sacrifices could never take away sinne those services could never make them perfect that performed them as to the Conscience Heb. 9. 9. as the Apostle proves Chap. 10. 1. and thence the Lord rejects all Sacrifices and offerings whatever as to any such end and purpose v. 6 7 8. Christ in their stead saying Lo I come and by him we are justified from all from which we could not be justified by the Law Act. 13 34. God I say in Christ hath condemned all Sacrifices as wholly insufficient in the least to make an attonement for sinne And how great a thing it was to instruct the Sons of man in this Wisdome the event hath manifested 2. He hath also written vanity on all other endeavours whatever that have been undertaken for that purpose Rom. 3. 24 25 26. by setting forth his only Sonne to be a propitiation he leaves no doubt upon the spirits of men that in themselves they could make no attonement For if Righteousnesse were by the Law then were Christ dead in vaine To what purpose should he be made a propitiation were not we our selves weake and without strength to any such purpose so the Apostle argues Rom. 6. 6. when we had no power then did he by death make an Attonement as v 8 9. This Wisdome then is also hid in Christ men may see by other helpes perhaps farr enough to fill them with dread and Astonishment as those in Isa. 33. 14. But such a sight and view of it as may lead a soule to any comfortable settlement about it that only is discovered in this treasury of heaven the Lord Jesus 2. Our disability to answer the mind and will of God in all or any of the Obedience that he requireth is in him only to be discovered This indeed is a thing that many will not be acquainted with to this day To teach a man that he cannot doe what he ought to do for which he condemnes himself if he doe it not is no easy taske Man rises up with all his power to plead against a conviction of impotency Not to mention the proud conceits and expressions of the Philosophers how many that would be called Christians do yet creep by severall degrees in the perswasion of a power of fulfilling the Law and from whence indeed should men have this knowledge that we have not Nature will not teach it that is proud and conceited and it is one part of its pride weaknesse and corruption not to know it at all The Law will not teach it for though that will shew us what we have done amisse yet it will not discover to us that we could not doe better yea by requiring exact obedience of us it takes for granted that such power is in us for that purpose it takes no notice that we have lost it nor doth it concerne it so to doe This then also lyes hid in the Lord Jesus Rom. 8. 2 3 4. The Law of the spirit of Life in Christ Jesus hath made me free from the Law of sinne and death For what the Law could not doe in that it was weak through the flesh God sending his own Sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in us The Law can bring forth no
things chiefly that as you may be provided for them so when they do befall you you may be supported with the consideration of my Deity and Omniscience who told you all these things before they came to passe v. 4. but these things have I told you that when the time shall come you may remember I told you of them But if they be so necessary whence is it that thou hast not acquainted us with it all this while why not in the beginning at our first calling Even saith our Saviour because there was no need of any such thing for whilest I was with you you had protection and direction at hand And these things I said not at the beginning because I was present with you but now the state of things is altered I must leave you v. 5. And for your parts so are you astonished with sorrow that you doe not aske me whether I goe the consideration whereof would certainly relieve you seeing I goe to take possession of my glory and to carry on the worke of your salvation but your hearts are filled with sorrow and feare and you doe not so much as enquire after reliefe v. 5. 6. whereupon he adjoynes that wonderfull assertion v. 7. Neverthelesse I tell you the truth it is expedient for you that I goe away for if I goe not away the Comforter will not come unto you but if I depart I will send him unto you This verse then being the peculiar foundation of what shall afterward § 5 be declared must particularly be considered as to the words of it and their interpretation and that both with respect to the preface of them and the asseveration in them with the Reason annexed thereunto 1. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an adversative not excepting to any thing of what himselfe had spoken before but to their apprehension I know you have sad thoughts of these things but yet neverthelesse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I tell you the truth The words are exceeding Emphaticall and denote some great thing to be ushered in by them First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I tell it you this that shall now be spoken I who love you who take care of you who am now about to lay downe my life for you they are my dying words that you may believe me I who am truth it selfe I tell you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I tell you the truth you have in your sad misgiving hearts many misapprehensions of things you think if I would abide with you all these evills might be prevented but alasse you know not what is good for you nor what is expedient I tell you the truth this is truth it selfe and quiet your hearts in it There is need of a great deale of evidence of truth to comfort their soules that are dejected and disconsolate under an apprehension of the absence of Christ from them be the Apprehension true or false And this is the first part of the words of our Saviour the preface to what he was to deliver to them by way of a weighty convincing asseveration to disintangle thereby the thoughts of his Disciples from prejudice and to prepare them for the receiving of that great Truth which he was to deliver 2. The Assertion it selfe followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 6 it is expedient for you that I goe away There are two things in the words Christs departure and the usefulnesse of it to his Disciples For his departure it is known what is intended by it The withdrawing his bodily presence from the earth after his Resurrection the heavens being to receive him untill the time of the restitution of all things For in respect of his Diety and the exercise of Love and care towards them he promised to be with them to the end of the world Mat. 28. last Of this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it conduceth to your good it is profitable for you it is for your advantage it will answer the end that you aime at that is the sence of the word which we have translated expedient it is for your profit and advantage This then is that which our Saviour asserts and that with the earnestnesse before mentioned desiring to convince his sorrowfull followers of the truth of it namely that his departure which they so much feared and were troubled to think of would turne to their profit and advantage 3. Now although it might be expected that they should acquiesce § 7 in this asseveration of truth it selfe yet because they were generally concerned in the ground of the truth of it he acquaints them with that also and that we may confesse it to be a great matter that gives certainty and evidence to that proposition he expresses it negatively and positively if I goe not away he will not come but if I depart I will send him Concerning the going away of Christ I have spoken before of the Comforter his coming and sending I shall now treat as being the thing aimed at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word being of sundry significations § 8 many Translations have thought fit not to restraine it but doe retaine the Originall word paracletus so the Syriak also and as some think it was a word before in use among the Jewes whence the Chaldee Paraphrast makes use of it Job 16. 20. and among'st them it signifies one that so taught others as to delight them also in his teaching that is to be their Comforter In Scripture it hath two eminent significations an Advocate and a Comforter in the first sence our Saviour is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 2. whether it be better rendered here an Advocate or a Comforter may be doubted Look into the foregoing occasion of the words which is the Disciples sorrow and trouble and it seemes to require the Comforter sorrow hath filled your hearts but I will send you the Comforter look into the next words following which containe his peculiar work for which he is now promised to be sent and they require he should be an Advocate to plead the cause of Christ against the world v. 8. I shall choose rather to interpret the promise by the Occasion of it which was the Sorrow of his Disciples and to retaine the name of the Comforter Who this Comforter is our Blessed Saviour had before declared Chap. 15. 26. he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of § 9 Truth that is the Holy Ghost who revealeth all truth to the Sons of men Now of this Comforter two things are affirmed 1. That He shall come 2. That Christ shall send him 1. That he shall come The Affirmative of his coming on the performance of that condition of it of Christs going away is included in the negation of his comming without its accomplishment If I goe not away he will not come if I doe goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will come so that there is not only the mission of Christ but the will
truth of any thing Such was the manner among the Jewes when any one had given true witnesse unto any thing or matter and it was received by the Judges they instantly set their seales to it to confirme it in Judgement Hence is it said that he who receives the Testimony of Christ sets to his seale that God is true Joh 3. 33 The promise is the great grant and conveiance of life and Salvation in Christ to the soules of Believers That we may have full assurance of the truth and irrevocablenesse of the promise God gives us the Spirit to satisfy our hearts of it and thence is he said to seale us by Assuring our hearts of those promises and their stability But though many Expositors goe this way I doe not see how this can consist with the very meaning of the word It is not said that the promise is sealed but that we are sealed and when we seale a deed or grant to any one we doe not say the man is sealed but the deed or grant 2. To appropriate distinguish or keep safe this is the end of § 13 fealing men set their seales on that which they appropriate and desire to keep safe for themselves so evidently in this sence are the servants of God said to be sealed Revel 7. 4. that is marked with Gods marke as his peculiar ones for this sealing answers to the setting of a mark Ezek. 9. Then are Believers sealed when they are marked for God to be heires of the purchased inheritance and to be preserved to the day of Redemption Now if this be the sealing intended it denotes not an act of sense in the heart but of security to the person The Father gives the Elect into the hands of Christ to be redeemed having redeemed them in due time they are called by the Spirit and marked for God and so give up themselves to the hands of the Father If you aske now which of these senses is chiefly intended in this expression of our being sealed by the Holy Ghost I answer the first not excluding the other we are sealed to the Day of Redemption when from the stamp image and Character of the Spirit upon our soules we have a fresh sence of the love of God given to us with a comfortable perswasion of our acceptation with him But of this whole matter I have treated at large elsewhere Thus then the Holy Ghost communicates unto us his own likenesse which is also the image of the Father and the Sonne We are changed into this image by the Lord the Spirit 2 Cor. 3. 18. And herein he brings us into fellowship with himselfe Our likenesse to him gives us boldnesse with him His worke we look for his fruits we pray for and when any effect of Grace any discovery of the image of Christ implanted in us gives us a perswasion of our being separated and set apart for God we have a Communion with him therein 6. He is an Earnest unto us 2 Cor. 1. 22. He hath given the § 14 earnest of the Spirit in our hearts chap. 5. 5. who also hath given unto us the earnest of the Spirit as also Ephes. 1. 13 14. Ye are sealed with that Holy Spirie of promise which is the earnest of our inheritance In the two former places we are said to have the earnest of the Spirit in the latter the Spirit is said to be our earnest of the Spirit then in the first place is as we say Genitivus materiae denoting not the cause but the thing it selfe not the Author of the earnest but the matter of it The Spirit is our Earnest as in the last place is expressed The consideration of what is meant by the Spirit here what is meant by an Earnest will give some insight in to this priviledge which we receive by the Comforter 1. What Grace what guift of the Spirit is intended by this Earnest some have made enquiry I suppose to no purpose § 15 It is the Spirit himselfe personally considered that is said to be this earnest 2 Cor. 1. 22. It is God hath given the earnest of the Spirit in our hearts an expression directly answering that of Gal. 4 6. God hath sent forth the Spirit of his Son into our hearts that is the Person of the Spirit for nothing else can be called the Spirit of his Son and in Ephes. 1. 14. he hath given the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that earnest The Spirit himselfe of promise is this earnest In giving us this Spirit he gives us this earnest 2. An earnest it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the Greek nor the Latine § 16 have any word to expresse directly what is here intended The Latines have made words for it from that expressed here in the greeks arrha and arrabo The Greek word is but the Hebrew herabon which as some conceive came amongst them by the Tyrian â—erchants being a word of trade It is by some renderd in Latine Pignus a pledge but this cannot be here intended A pledge is that property which any one gives or leaves in the custody of another to assure him that he will give him or pay him some other thing in the nature of that which we call a pawn Now the thing that is here intended is a part of that which is to come and but a part of it according to the trade use of the word whence the metaphor is taken it is excellently rendred in our Language an earnest An earnest is part of the price of any thing or part of any grant given before hand to assure the person to whom it is given that at the appointed season he shall receive the whole that is promised him That a thing be an earnest it is required 1. That is be part of the whole of the same kind and nature with it As we doe § 17 give so much mony in earnest to pay so much more 2. That it be a confirmation of a promise and appointment first the whole is promised then the earnest is given for the good and true performance of that promise Thus the Spirit is this Earnest God gives us the promise of § 18 eternall life To confirme this to us he giveth us his Spirit which is as the first part of the promise to secure us of the whole Hence he is said to be the earnest of the inheritance that is promised and purchased And it may be considered how it may be said to be an Earnest on the part of God who gives him and on the part of Believers who receive him 1. He is an Earnest on the part of God in that God gives § 19 him as a choyce part of the Inheritance it selfe and of the same kind with the whole as an Earnest ought to be The full inheritance promised is the fullnesse of the Spirit in the enjoyment of God When that Spirit which is given us in this world shall