will send in my name he will teach you all things and bring all things to your remembrance whatsoever I have said unto you Page 164 Abide in me Ver. 15.4 5. and I in you he that abideth in me and I in him bringeth forth much fruit Page 197 198 But when the Comforter is come whom I will send unto you from the Father Ver. 15.26 even the Spirit of truth which proceedeth from the Father he shall testifie of me Page 164 c. He shall receive of mine and shew it unto you Ver. 16.14 Page 216 217 218 And now Father Ver. 17.5 glorifie thou me with thine own self with the glory which I had with thee before the World was Page 136 c. For I have given unto them the words which thou gavest me Ver. 8. and they have received them and have known surely that I came out from thee and they believed that thou didst send me Page 516 c. And when he had said this Ver. 20.22 23. he breathed on them and saith unto them Receive ye the Holy Ghost Whose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained Page 173 c. Men and Brethren Acts 1.16 this Scripture must needs have been fulfilled which the Holy Ghost by the mouth of David spake before concerning Judas Page 176 And when they heard that Acts 4.24 they lift up their voice to God with one accord and said Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is who by the mouth of thy servant David hast said Why did the Heathen rage c. Page 176 Why hath Satan filled thine heart to lie to the Holy Ghost Acts 5.3 Page 42 177 Why have ye agreed together to tempt the Spirit of the Lord Ver. 9. Page 177 For in him we live Ver. 17.28 and move and have our being Page 86 We have not so much as heard whether there be any Holy Ghost Ver. 19.2 Page 228 Behold I go bound in the Spirit to Jerusalem Ver. 20.22 Page 43. c Because when they knew God they glorified him not as God Rom. 1.21 Page 68 Who against hope believed in hope that he might become the Father of many Nations Rom. 4.18 Page 105 Giving glory to God Ver. 20. Page 105 c. For I know that in me Ver. 7.18 that is in my flesh dwelleth no good thing Page 299 But I see another Law in my members warring against the Law of my mind Ver. 23. and bringing me into captivity to the Law of sin which is in my members Page 299 For as many as are led by the Spirit Ver. 8.14 c. Page 295 We have received the Spirit of Adoption whereby we cry Ver. 15. Abba Father Page 505 c. The Spirit it self bearing witness with our Spirits that we are the Children of God Ver. 16. Page 504 c. And of whom as concerning the flesh Christ came Ver. 9.5 who is over all God blessed for ever Page 189 If thou shalt confess with thy mouth the Lord Jesus Ver. 10.9 c. Page 48 But fervent in Spirit serving the Lord Ver. 12.11 Page 14 Rulers are not a terror to good works Ver. 13.3 but to evil Page 68 Attending continually upon this very thing Ver. 6. Page 68 For the Spirit of God searcheth the deep things of God 1 Cor. 2.10 Page 171 231 232 233 For what man knoweth the things of a man save the Spirit of a man which is in him 1 Cor. 2.11 Page 171 For though I preach the Gospel I have nothing to glory of 1 Cor. 9.16 for necessity is laid upon me yea woe is unto me if I preach not the Gospel Page 353 354 Wherefore Tongues are for a sign not to them that believe 1 Cor. 14.22 but to them that believe not but Prophesying serveth not for them that believe not but for them that believe Page 406 c. Therefore 1 Cor. 15.38 my Beloved Brethren be ye stedfast unmovable alwaies abounding in the Work of the Lord for asmuch as you know your labour is not in vain in the Lord Page 112 113 Not that we are sufficient of our selves to think any thing as of our selves 2 Cor. 3.5 but our sufficiency is of God Page 242 For whether we be besides our selves it is to God 2 Cor. 5.13 or whether we be sober it is for your cause Page 43 44 Having therefore these Promises 2 Cor. 7.1 let us cleanse our selves from all filthiness of Flesh and Spirit perfecting holiness in the fear of the Lord Page 133 134 Your Zeal hath provoked very many 2 Cor. 9.2 Page 47 He that soweth sparingly shall reap sparingly 2 Cor. 9.6 and he that soweth bountifully shall reap bountifully Page 544 For the Weapons of our Warfare are not carnal 2 Cor. 10.4 but mighty through God to the pulling down of strong Holds Page 430 431 There was given to me a thorn in the flesh 2 Cor. 12.7 the Messenger of Sathan Page 492 For the Flesh lusteth against the Spirit Gal. 5.17 c. so that ye cannot do the things that ye would Page 252 269 Bear ye on anothers burdens and so fulfil the Law of Christ Gal. 6.2 Page 50 51 For he that soweth to the Spirit Gal. 6.8 c. Page 290 Which is his body Eph. 1.23 the fulness of him that filleth all in all Page 131 For this cause I bow my knee to the Father of our Lord Jesus Christ Eph. 3.14 15 16. Of whom the whole Family of Heaven and Earth is named That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man Page 58 59 60 That ye might being rooted and grounded in love Ver. 17 18. may be able to comprehend with all Saints what is the length and breadth and depth and height c. Page 71 72 73 Let no corrupt Communication proceed out of your mouth Ver. 4.29 30. c. Grieve not the holy Spirit of God Page 12 13 304 305 Knowing whatsoever good thing any man doth Ver. 6.8 the same shall he receive of the Lord whether he be bond or free Page 112 Many waxed confident by my bonds Phil. 1.14 Page 47 Work out your Salvation with fear and trembling Phil. 2.12 13. for it is God that worketh in us to will and to do of his good pleasure Page 158 Who shall change our vile body Phil. 3.21 c. Page 122 123 That in all things he might have the preeminence Col. 1.18 Page 122 Quench not the Spirit 1 Thes 5.19 Page 10 11 12 God who counted me faithful 1 Tim. 1.12 putting me into the Ministry Page 35 36 I obtained mercy 1 Tim. 1.16 that in me first Jesus Christ might shew forth all long-suffering for a pattern Page 33 For the time will come when they will not endure sound Doctrine 2 Tim. 4.3 but will heap up Teachers according to their own lusts
to the Argument last propounded That the Saints at least a great part of them do verily judge or think that all things considered as the weakness of their Faith their undergrowth in knowledge the unruliness and unsubduedness of their flesh and the intolerable burthen it would be unto it to be compelled to keep them company in the severe Exercises of Mortification and high acts of Self-denial c. which must be performed by those that look to lift up their heads in glory above other their Brethren the Saints in Heaven and withal how full of joy and blessed contentment it will be unto them if they shall be counted meet to enjoy be it the meanest place amongst those that are saved these things I say haply with many more considered they may conclude that it is best for them to content themselves with designing nothing higher than Salvation simply or the scantest entrance into Heaven and not to lift up their desires unto the heights of glory there Therefore the consideration mentioned doth not put them to rebuke although they do not desire part and fellowship in the highest advancements in Heaven To this I answer That it is an Objection or Plea savouring of the Flesh though it may express the case of persons in some degree spiriritual It is somewhat of kin to that award of the sluggard who as Solomon informeth us is wont to be wise in his own conceit Prov. 26.16 between one handful and two when one may be had with ease and quietness but two not without labour and trouble Better saith the Wiseman speaking of the spirit of such a fool as he here calls him is an handful with quietness than both the hands full with travel and vexation of spirit Eccles 4.6 For he that judgeth it best for him to pitch his desires upon getting into Heaven only and not to strain or raise them to the best and greatest of the enjoyments here let this his judgment proceed upon what Reasons or Considerations soever yet will it be found Erronious and therefore cannot acquit him from sin that shall build or act upon it For the Circumstances mentioned in the Objection weakness in Faith under-growth in Knowledge unsubduedness of the Flesh c. these being all sinful defects and imperfections cannot justifie such an act which under due Circumstances would be sinful But enough if not more than so hath been argued to evince it not simply lawful but even necessary as Duty makes Actions necessary for the Saints and Servants of God to kindle a spirit of this holy and heavenly Ambition even to desire to be as great in the Kingdom of Heaven as the greatest of them all I mean of the greatest of those whom the Grace and Spirit of Jesus Christ shall bring thither And thus I trust we have made good the second thing supposed in the fift and last reason of our Doctrine viz. That the Saints are under an Obligation of Duty to put themselves into a capacity of the most sublime investitures with glory which God hath prepared for the Children of men That which was assertively laid down Sect. 20 and affirmed in this Reason was that unless men shall be filled with the Spirit in the sense declared towards the beginning they are never like to be in any capacity of putting themselves into a capacity of such investitures or of sitting in any of the uppermost seats at that Table at which the Saints shall eat bread with Abraham Isaac and Jacob in the Kingdom of God But for the proof and confirmation of this we shall not need to add any thing to what we have so largely argued from the Scriptures in our demonstration of the fourth ground and reason of the Doctrine It must not be a sparing or a thin but a very rich anointing with the Spirit that will prepare and strengthen men so to wrestle against principalities against powers against the Rulers of the darkness of this World against spiritual wickedness in high places or heavenly things yea and against their own flesh and bloud also for thâ—se are their enemies likewise in their spiritual warfare that God may judge their Victories and Conquest over them worthy the greatest Triumphs in Heaven that are designed and granted here to the chief of the Worthies of Christ But for your satisfaction in this if you desire more than you have you are desired to repair with your minds and memories to what hath been upon the same or like account formerly delivered We shall now proceed to the Use and Application of the Doctrine Only there are two or three Questions relating to the Doctrine delivered that being cleared will I conceive give some further light into it CHAP. VII Three Questions propounded to give further light into the Doctrine The first of them enquired into namely who or what this Spirit mentioned in the Tex is viz. Whether he be an increated Spirit even God blessed for ever or whether a created Spirit Several Scriptures opened and argued both from the Old and New Testament proving that the Spirit spoken of in the Text is none other than Jehovah or the most high God The several Pleas brought against these Scriptures by persons contrary minded taken off and rendered invalid As also some Grounds in Reason propounded and argued to prove that the Holy Ghost is very God THe first of these Questions being occasioned by some unhappy importune spirits of Error lately gotten abroad amongst us shall be this Sect. 1 Who or what this Spirit mentioned in the Text and much spoken of in the Doctrine is Or more particularly whether he be an infinite and increated Spirit one of the Three which the Apostle John saith are one 1 Joh. 5.7 commonly known amongst us by the name of Three Persons some weaker Judgments do not like the expression Or whether he be some excellent Creature some high-born Angel or the like who is near unto God This is the first Question which we shall a little search into Whether the Spirit of God sometimes yea oft in Scripture called the Holy Ghost be truly God or a Creature The second shall be this How or in what respect and when a person man or woman may be said to be filled with the Spirit and so may be said to have obeyed the voice of the Exhortation of the Apostle The third and last shall be How a man or woman that is indeed filled with the Spirit of God may be known from a person which is filled with another spirit viz. a spirit of Vanity and Delusion There is a fourth Question every whit as necessary and edifying as any of these which we shall have occasion to speak somewhat unto afterwards when we come to the Exhortation The Tenour of which Question will be this How and by what means men and women may come to be filled with the Spirit Concerning the Question first propounded Who or what this Spirit or the Spirit of God should be whether God an
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A BEING FILLED WITH THE SPIRIT Wherein is proved That it is a Duty incumbent on all men especially Believers that they be filled with the Spirit of God The gracious Counsels of God the Laws and Terms of his proceeding with men in order hereunto with Rules laid down whereby to judge whether men be filled with the Spirit of God or a contrary Spirit Lâ—kewise the way and means whereby men may be filled with the Spirit of God are all largely opened from the Scriptures AS ALSO The Divinity or Godhead of the HOLY GHOST Asserted and the Arguments brought against it throughly Examined and Answered The Grace of God â—n the fulness and freeness thereof evinced and many things relating to the Saints Communion with God and God dwelling in them Explained The necessity of the Ministry of the Gospel called the Ministry of the Spirit discussed and the usefulness thereof maintained With several other things of great importance in order to the benefit and peace of men All heretofore delivered in several SERMONS from Ephes 5.18 By that Pious Learned and Laborious Servant of God Mr. JOHN GOODWIN Sometime Minister of the Gospel in Coleman-Street LONDON And published after his Death for the Common good of all But if ye through the Spirit do mortifie the deeds of 〈◊〉 body ye shall live Rom. 8.13 And they chose Stephen a man full of the Holy Ghost Acts 6.5 Quench not the Spirit 1 Thes 5.19 How much more shall your heavenly Father give the Holy Spirit to them that as him Luke 11.13 Basil Homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by E. C. for Henry Eversden at his Shop under the Crown-Tavern in West-Smithfield 1670. THE PUBLISHERS TO THE Ingenuous and Christian READER Good Reader THat great Law of Nature that hath uttered it self from the Lips of some of the Sons thereof That no man is born for himself only but the rest of Mankind do challenge a share in him or rather the whole of him And this by the Interpretation of our Lord and Saviour Jesus Christ himself is the Sum or whole of the Second Table of the Decalogue or Ten Commandments and contains our whole Duty to our Neighbour viz. That we love him that is all men as our selves This great and Royal Law both of Nature and Grace hath occasioned this Discourse in thy hand to become publick The nature of it being spiritual and sublime carrying much of the peace and inward felicity of men and women in it hath imposed a necessity upon us not to confine it amongst our selves but to present it to the publick view of all whose hearts shall serve them to make a diligent and consciencious perusal thereof for their Accommodation in the things of their Present and Everlasting Peace and Welfare For this is certain that when any man or numbers of men have any Treasure in their hands to bless the World withal the Law of God obligeth them to minister unto the wants and necessities thereof they being generally so craving by reason of that ignorance and darkness that men are filled withal We shall not need to say much as to the Author of this Discourse nor to the time when these things were delivered by him in the course of his Publick Ministry it being sometime since and we question not but that there are many yet alive of those that heard it who have not lost the sense and spiritual resentment thereof but have many of those great Principles of light and truth remaining alive in power and great strength within them and will be glad of the opportunity of a second review of them The Author himself which is now at rest having finished the work which God judged meet for him and for which he was sent into the World was a man whose heart was set within him to serve his Generation with all faithfulness in the great Work of the Ministry of the Gospel not much valâ—â—ng the opprobation or displeasure of men when the Interest of his great Lord and Master and the present Peace and Everlasting Welfare of men were concerned being indeed very faithful and laborious in that great Work So that we may without vanity say of him as our blessed Saviour when time was said of John the Baptist Joh. 5.35 that he was in his time a burning and a shining light and many did much rejoyce at least for a season in his light although at some times and some turns in the faithful discharge of his Duty he met with the same measure that his great Lord and Master had measured out unto him in the daies of his flesh Joh. 6.60 66. For the Subject it self thou wilt find it as a light to guide thee in a dark place there being many of the great and gracious Counsels of God concerning men largely opened especially of such a nature whereon much of their spiritual Welfare doth depend viz. as to the manner and method of the Spirit of God in his proceedings with men and those Rules and Laws which he hath prescribed unto himself in his advance and decrease in their hearts and souls in order to the carrying them up into the Mount of God We mean into those high strains of the Gospel where the richest and choicest Consolations lie and where men and women may drink abundantly of them and be thereby put into the best capacity to serve God upon the highest terms of acceptation with himself as also may be great blessings and Benefactors to the World round about them according to the design of the Lord Christ in that choice which he makes of men by the Gospel which as the Apostle Peter 1 Pet. 2.9 signifieth is the making of them a chosen Generation a Royal Priesthood a holy Nation a peculiar People for this very end and purpose namely That they might shew forth the Praises of him who hath called them out of darkness into his marvelous light The design of this Discourse being to carry thee up into the way of life which the Wiseman saith is above to the Wise that he may depart from hell beneath Prov. 15 24. which whilest men who love to dwell with their minds and hearts in these lower Regions are never like to be partakers of For this World and the things thereof were never intended by God as that which should answer the vast desires of men he having prepared better things for them that those noble Endowments of theirs might be conversant with matters of far greater concernment such as will advance and raise their felicity to a near Affinity and likeness with the Angels themselves those first-born Princes of Heaven who by beholding the Face of God continually are thereby filled with unspeakable joy and satisfaction and by means hereof are made blessed indeed Even so God in the Gospel through his abundant grace shines forth the knowledge of himself unto the Children of men that so beholding as in a Glass his Glory they may be
Fulness which Filii Terrae the Children of this World or Earthly-minded men do affect and set their hearts upon viz. To have their Barns full their Purses and Chests full their Bellies full c. Psal 17.14 144.13 Ezek. 16.49 Phil. 3.19 though this be but as I may say to be full of Emptiness or as the Wiseman better expresseth it of Vanity and Vexation of Spirit for that is the best that Earthly things afford so that in the Fulness of their sufficiency they are in straights as it is Emphatically observed in Job 20.22 There are also who may woe unto them be called Filii Diaboli the Children of the Devil who mind a Fulness of a worse sort than that newly named and that is to be full of Sin Acts 5.17 13.10 45. 19.28 Rom. 1.29 Jam. 3.8 2 Pet. 2.14 Rev. 17.3 4. but this alas is to be full of Wrath and Misery for Sin hath no better Attendants and Effects But Filii Dei the Sons of God the Children of the most High do mind are ambitious of and do cover after another and better Fulness viz. To be full of Light Mat. 6.22 Of Grace and Truth Joh. 1.14 with 16. Of Joy Joh. 15.11 Acts 6.3 11 24. Rom. 15.13 1 Joh. 1.4 Of Faith Acts 6.5 8. Of Good-works Acts 9.36 Of Goodness Rom. 15.14 Of Knowledge and Assurance Col. â— 9. 2.2 Heb. 6.11 10.22 Of a full Age or perfect Stature Heb. 5.14 with Eph. 4.13 Of Mercy Jâ—m 3.17 Of Righteousness and its Fruits Phil. 1.11 To be filled with all the Fulness of God Eph. 3.19 And at last to receive a full Reward 2 Joh. v. 8. Beside all this there is one special Fulness more which they greatly desire and no less endeavour after while they are here below in Relation to all the other Fulnesses that they may be filled with them all which is to be full of the Holy Ghost or to be filled with the Spirit Luke 4.1 Acts 9.17 Eph. 5.18 and this is the thing about which the following Treatise is chiefly employed and mostly taken up and of which indeed it treats to very good purpose and to very great advantage I cannot but acknowledge to have profiâ—ed by the perusal of it and do heartily pray that the Lord who teacheth to profit will teach all that â—â—ad it to profit by it and make it instrumental to their being filled with the Spirit wherein there can be no Excess no sin as there is in being filled or drunk with Wine as the Sacred Text and truth assures us but advantages innumerable beyond all that Mirth and Glee which men presume they shall and fanfie they do attain by being filled with Wine Though I confess my self not to be of the same mind and opinion with the Learned Author in some other controverted Points yet I cannot but give my Testimony concerning this Peece That I find an excellent Spirit moving on the face and acting in the heart of it to promote the Glory of God the Power of Godliness and consequently the good of men especially of Christian men Possibly an Expression here and there may as all Humane Writings do call for a grain of Salt as we use to phrase it but as to the tenour of the whole and the tendency thereof I do judge it to be very inoffensive and not a little but very useful The Author 't is true according to his wonted Genius doth often traverse a great deal of ground and fetcheth some compasses before he come to his designed journeys-end yet he makes it pleasant too by such variety and will thereby pay the Reader for his pains and patience in following of him The Epistle of the Publishers and the Contents of the Book will give so clear and full an account of the whole that I shall need to say no more concerning it That this and all good Books may be well read and improved is the hearty Wish and Prayer of him who is a lover of all Christians yea and of all men Ralph Venning The Contents of the Chapters CHAP. I. THe Coherence and sense of the words opened What it is to be filled with the Spirit Four Doctrines raised from the words Proved from the Scriptures that it is the duty of all Christians to be filled with the Spirit Page 1 CHAP. II. The first Reason of the Doctrine propounded and argued viz. That it is the Duty of all Persons especially of all the Professors of the Gospel or Christianity to be filled with the Holy Ghost or Spirit of God Because if men be not filled or in a way of being filled with the Spirit of God they will be filled with some evil Spirit one or other Page 15 CHAP. III. The second Reason of the Doctrine without being filled with the Spirit the hearts of men and women will never serve them to do excellent things for God Acts 5.3 Ch. 13. 9 10. Ch. 20. 22. 2 Cor. 5.13 in part opened Page 41 CHAP. IV. The Doctrine demonstrated by a third ground viz. That we are never like to be any great Benefactors unto the World which yet we stand bound in duty to be unless we be filled with the Spirit He is a great Benefactor unto the World that gives a real account of his believing in Christ Why Abraham called the Father of Believers The force of Example A mans keeping the Commandments of Jesus a great benefit and accommodation unto the World in two respects Gal. 6.2 in part opened 2 Tim. 3.8 in part opened So Eph. 3.14 15 16. The Saints praying for any good thing frequently in their prayer mention the means by which God is wont to give or effect it Page 45 CHAP. V. The fourth Reason of the Doctrine propounded and argued Men are not capable of receiving the rich Consolations of the Gospel unless they be filled with the Spirit 1 Pet. 2.9 in part opened So Heb. 6.17 18. Eph. 3.17 18. 1 Pet. 1.8 Eph. 1.18 Jam. 2.13 Prov. 19.16 Acts 17.28 Mar. 4.5 and 6.16 Page 65 CHAP. VI. The fifth and last Reason of the Doctrine argued Men stand bound in duty to put themselves into a capacity of the fullest and highest rewards which God hath prepared for and holdeth forth unto the Children of men Inequality of rewards in glory argued The Parable of the Peny Mat. 20. considered The advantages of late Converts Inconveniences incident to to the early which yet may be avoided Dan. 12 3. in part opened 1 Cor. 3.8 Eph. 6.8 Gal. 6.7 1 Cor. 15.58 Rom. 6.23 Psal 138.2 Psal 25.8 10. Mat. 13.43 Phil. 3.21 2 Tim. 4.8 Mat. 20.20 21. Rom. 9.15 Mat. 5.48 Num. 25.11 12 13. 2 Thes 1.10 Eph. 1.23 2 Pet. 1.4 1 Joh. 3.3 2 Cor. 7.1 Heb. 11.10 17 18 19 26. Heb. 12.2 Joh. 17.5 Luke 22.43 Page 91 CHAP. VII Three Questions propounded to give further light into the Doctrine The first of them enquired into namely who or what this Spirit mentioned in the Text is
viz. Whether he be an increated Spirit even God blessed for ever or whether a created Spirit Several Scriptures opened and argued both from the Old and New Testament proving that the Spirit spoken of in the Text is none other than Johovah or the most High God The several Pleas brought against these Scriptures by persons contrary minded taken off and rendered invalid As also some Grounds in Reason propounded and argued to prove that the Holy Ghost is very God Page 142 CHAP. VIII The most material Arguments that are generally insisted on by those who deny the Divinity of the Holy Ghost are weighed in the balance of the Sanctuary Wherein also those Scriptures which are generally insisted on by those who perswade themselves and would also perswade others that he that is the Searcher of hearts is but of a finite extraction or the Holy Spirit of God is but a Creature are all discharged from bearing that burthen which is laid upon them As also the great profitableness yea the great necessity of this Discourse though somewhat large is asserted Page 196 CHAP. IX The Second Question propounded namely How or by what meanâ— a Believer or any other Person may be filled with the Spirit of God Some difficulties removed with one Direction propounded and largely discoursed whereby men and women may understand the intent of the Exhortation and what it is that is required of them when they are commanded to be filled with the Spirit Wherein also the Grace of God and the free working of his Spirit is clearly vindicated and asserted Page 239 CHAP. X. The Resolution of the Second Question further prosecuted And six Directions more given to shew how men and women may come to be filled with the Spirit of God and what is to be done by them in order hereunto Page 279 CHAP. XI A third Question propounded viz. How a man or woman may know whether himself or others are filled with the Spirit of God or will some other Spirit that pretendeth to be the Spirit of God but is indeed a Spirit contrary to it Wherein are several Rules laid down in order to a clear understanding thereof Pro. 6.9 10. 1 Cor. 12.8 9 10. Jam. 3.17 Prov. 2.22 Chap. 9.6 Rom. 8.13 Psa 145.17 1 Cor. 2.10 11. in part opened p. 316 CHAP. XII The first Vse of the Doctrine by way of Instruction in four main Points First Shewing how comely a thing it is for men and women to be found obedient to the Commands of God in general and particularly how beautiful and honourable a thing it is for men and women to be filled with the Spirit of God and to be found acting accordingly Secondly An account given what strangers the Saints themselves are unto many great Duties and more especially unto this great Duty of being filled with the Spirit insomuch that even this Generation are as it were asleep thereunto Thirdly That this great blessedness of being filled with the Spirit is no impossible thing but is attainable by the endeavours and engagements of men Fourthly and lastly That it is the Will and Design of God that Believers should be a Royal Generation of Kings and Priests unto himself and that they should live accordingly p. 345 CHAP. XIII A Second Vse of the Doctrine being a Vse of Reproof unto all those who are Enemies unto this heavenly Exhortation and Counsel of the Holy Ghost administred unto men namely to be filled with the Spirit and who by any means obstruct the course of it A first sort are such who scoff at such a thing as a being filled with the Spirit of God A second sort of Offenders are such who perswade men that the Spirit which they are exhorted to be filled with is but a finite Spirit an Angel and not God Wherein many things are further argued proving the Holy Ghost to be the most High God Page 358 CHAP. XIV A third sort of Offenders reproved are such who instead of following the Exhortation of being filled with the Spirit take a course to be emptied of the Spirit of God Who make it matter of Conscience to turn their backs upon the Ministry of the Gospel which is called the Ministry of the Spirit Wherein the several Scriptures and Reasons by which they strengthen themselves in their evil way are examined and found bent against them And likewise the necessity of the Ministry of the Gospel and the great benefit thereof largely asserted and vindicated Page 387 CHAP. XV. Five sorts of Offenders more under the Second Head reproved First Such who are chill and cool in their respects unto the Ministry of the Gospel An account of the Causes thereof The danger of false Notions concerning God A second sort reproved for withdrawing from a lively and powerful Ministry Reasons of such miscarriages Legal and Evangelical Ministry distinguished What renders Persons duly fitted for the Ministry of the Gospel The third sort justly reprovable are such who neglect to be led by the Spirit of God How and when the Spirit of God is neglected A fourth sort justly reprovable also are such that do resist the Holy Ghost or Spirit of God The fifth and last sort of Offenders are such who refuse to sow unto the Spirit of God Page 419 CHAP. XVI The fourth and last Vse of the Doctrine being an Exhortation to use all means we are capable of in order to a being filled with the Spirit of God Three Motives propounded The first More generally taken from the nature of the Commandments of God That this Duty is one of the holy and righteous Retinue of Duties enjoyned us by God Neglect of his Commands provoketh him to Jealousie The second Motive This being known to be a Duty enjoyned by God neglected hinders the Soul from prospering in the things of its own peace The vast difference and great danger of an habitual Omission of known Duties in comparison of Duties a man is ignorant of A third Motive This is a Duty enjoyned by the Lord Christ who speaks now from Heaven The difference between God's speaking on the Earth and now speaking from Heaven Neglect of Evangelical Duties much more provoking than the neglect under the Law Heb. 12.25 in part opened A being filled with the Spirit purely Evangelical Page 452 CHAP. XVII Four Considerations more to enforce the Exhortation The fourth Motive the great benefit accruing unto men and women by a serious engagement in a course likely to issue in a being filled with the Spirit It will free men and women from foolish unclean and noysome lusts somewhat peculiar in this engagement differing from others though worthy in their kind A fifth Motive proving that in case men do what God hath and doth enable them to do in order to a being filled with the Spirit of God this their enterprize shall assuredly prosper in their hand Hope of obtaining great encouragement unto Endeavours Some more of the great Priviledges that accompany a being filled with the Spirit A
the being filled with the Spirit But the reason of this Connexion and Conjunction of these two things namely that upon the use of such means as we speak of this great effect shall be produced or end attained unto viz. a being filled with the Spirit The reason I say of this Connexion is the eternall Counsel the gracious Law and Decree of God and so of the Spirit of God himself He having set it down and determined it and accordingly revealed it That thus it shall be so that the effect of being filled with the Spirit of God is not the result of the means but the proper product of that Eternal Law and Decree which God himself hath made For otherwise if we shall suppose that there were no such Law or Decree of God in being if men should use never so much means do the same things a thousand times over it would never be accomplished so that the reason why men come to be filled with the Spirit of God upon the using such and such means is not because of the means but it ariseth from the mighty force and irresistible power of the Decree of God this is that which triumpheth over all the use of means The Decrees of God are so full of grace and bounty that they do not stand to measure inches as we use to speak in the things of men so that unless they find so much worth or goodness in them they shall never pass with God neither the performers of them be made partakers of any rich anoynting from him No This is not the tenour of the Decrees of God in general nor of that of which we are speaking particularly but it hath a more favourable aspect upon his Creature man and importeth such a thing as this I know the nature of my Creatures Men and Women and the utmost of what they are able to do their weaknesses and frailties being considered Yet let them but do what they can let them shew their willingness to comply with me and they shall have as much assistance from me and from my Spirit to help them on in this blessed design of being filled with my Spirit as their hearts can desire And indeed this is one of the highest and greatest vouchsafements of God unto the children of men that he hath opened unto them such an effectual door or way whereby they may fill themselves or be filled with the Spirit All other means which God by his providence hath vouchsafed unto men of another nature as to make them great rich honourable c. amongst them all there is none greater Nay none so great and of so sacred an import unto them as this which we are speaking of viz. That God hath shewed them a way and vouchsafed unto them means to be filled with the Spirit which hath this blessed tendency in it to raise them to the highest pitch they are capable of in the love and favour of God When men are filled with the Spirit they are no more like unto other men They are more excellent than their neighbours Prov. 12.26 For by this means as we shall hereafter shew more at large they shall be enabled to act in a peculiar Sphere by themselves leaving the world yea and the Saints themselves who have but a little or small proportion of the Spirit to move in a lower and more inferiour Region Whereas they shall mount up on high and be carried as it were on Eagles wings enabled to do worthily Great and excellent things shall put forth themselves in them things that shall have more of heaven more of glory more of beauty more matter for admiration than can be found in or raised from the stirrings movings and doings in the world round about them So that by this you may easily judge of what a blessed consequence it is unto men to be filled with the Spirit of God 3. The third and last particular Sect. 6 proposed for the opening of the words was to shew why the Apostle subjoyns this positive Exhortation or Precept concerning their being filled with the Spirit by way of Antithesis or opposition to the negative dehortation not to be drunken with wine I answer this seems to be the reason thereof because that which invites men to drunkenness is a certain kind of jollity lightness or freeness of spirit that is occasioned by the drinking of wine according to the judgments of many who write concerning the tempers of men who say that there is a kind of lightness and frenziness of Spirit which is occasioned by the drinking wine wherein some men take more content and satisfaction than they do in any other thing And therefore the Holy Ghost doth direct them to such a course wherein they shall have far better contentments not indeed of the same kind or flowing from the same cause but however they shall be satisfied in that which they so much desire they shall have jollity lightness and chearfulness of Spirit indeed of a far better nature and upon far better and more excellent terms than what they could expect from their being filled or drunken with wine That jollity or mirth of spirit which men please and solace themselves in when they are under the influence of wine is but melancholy and dull or dead in comparison of that mirth and rejoycing that pleasantness of mind and spirit which they shall certainly attain unto and be made partakers of if they would but take the same course to be filled with the Spirit which they do to be filled with Wine So that this is the reason as I conceive why the Apostle subjoyns this affirmative Precept unto the negative Dehortation The Doctrines which we shall raise from the words thus opened Sect. 7 are only these four First from the adversative Particle But which as hath been said notes an opposition between the latter part of the verse and the former Doctrine 1 This Doctrine springeth forth viz. That drunkenness with Wine or inordinate drinking is altogether inconsistent with a being filled with the Spirit Or if you will we may phrase it thus That inordinateness in drinking is inconsistent with a filling with the Spirit Secondly From the Phrase here used Be ye filled with the Spirit The Apostle's meaning only being as was shewed that he would have them use the means take such a course that they might be filled with the Spirit Doctr. 2 The Doctrine is That in matters of Religion and things appertaining unto Salvation to use the means and to obtain the end are interpretatively and in effect one and the same Or thus That in spiritual concernments a regular use of means and the obtaining the end are by the Counsel and Decree of God inseperably joyned together The Apostle had in vain exhorted the Ephesians to be filled with the Spirit if having used the best means they were able thus to be filled they might notwithstanding remain empty The Counsels and Exhortations of God in the Gospel are not like unto
of himself unto him for by this means the Spirit withdraweth his former influences from such a person and affordeth him but a faint and scanty presence of himself afterwards Again Sect. 9 from the Apostles Exhortation 1 Thes 5.19 Quench not the Spirit the truth of the Doctrine may be further argued even to a demonstration For if it be a duty lying upon Christians not to quench the Spirit i. e. Not to do any thing that may justly occasion him to cease from his wonted activity within them stirring their hearts and causing them to burn with inflamed desires after God and Jesus Christ and the things of their eternal peace I say If it be a duty to take heed of quenching the Spirit in such a way as this Then must it needs be a duty lying upon them to be filled with the Spirit the fulness of whose presence as was formerly more than hinted will cause their hearts to burn within them and as it were to mount up unto heaven in a flame It is an approved Rule frequently made use of by learned Ministers for the right understanding of the Decalogue or Moral Law That every Negative Commandment includeth the Affirmative contrary unto it As that which forbiddeth the destroying or the taking away the life of a man enjoyneth withal the preservation of his life with all tenderness and care There is another Rule delivered by some worthy Expositors of the Scriptures very necessary to acquaint us with the emphatical import of some expressions here The Rule is to this effect Adverbs of denying do very frequently import the contrary unto that word unto which they are joyned Many instances of this Rule might readily be given but this may be done upon some other occasion only for the present take notice that this Scripture agreeth to that which is imported in both these Rules This Negative dehortation Quench not the Spirit carrieth in it some such Affirmative and commanding Precept as this See that you be prudently industrious and careful with all diligence to nourish and advance the life and vigour of the Spirit of God within you entertain him with all worthy and honourable respects in your souls let him have all the obedience that he desireth or requireth of you By this means you shall be so far from quenching him in his motions and operations that he will burn like a bright flame of heavenly fire within you and work wonderfully in your souls That some such sense as this was intended by the Apostle in the said Dehortation is not obscurely intimated by that negative Precept not to despise Prophecying immediately subjoyned unto that of not quenching the Spirit especially if it be interpreted by one or both the Rules given for the interpretation of the former passage For then Not to despise Prophecying will signifie to put an high esteem upon Prophecying that is in the Ministry or Preaching of the Gospel which is done partly by a constant or frequent attendance upon it as with reverence and fear so with a lively and steady expectation of meeting with God and much good in it partly also by a consciencious subjecting all a mans waies words and works unto the authority and guidance of it Now not to despise that is to honour Prophecying upon such terms as these and duly honoured it cannot be upon any other is a direct and pregnant course to cause the Spirit to take pleasure in us and to be as fire in our breasts and bones not suffering us to be in the dark concerning any such spiritual things which are necessary or meet for us to know nor yet to be remiss negligent or cold as to waies and works that are truly honourable and worthy our high calling And what doth all this signifie being interpreted but to be filled with the Spirit Nor is there any way more dangerous unto men or more threatening the great evil and misery of being emptied of the Spirit than to despise Prophecying or the Ministry of the Gospel which is called The ministration of the Spirit 2 Cor. 3.8 And the Ministers of it The Ministers not of the Letter that is Not so much of the words matter or contents of the Gospel but of the Spirit Because the Spirit of God according to the counsel and good pleasure of God in this behalf is wont to joyn himself with the glorious truths of the Gospel published and proclaimed by his Messengers when he hath an intent or desire to go forth into the world and to visit the hearts and consciences of the Sons and Daughters of men See upon this account Acts 10.44 Gal. 3.2 5. And as the Spirit ordinarily cometh unto the souls of men in a golden shower of Evangelical truths rained down upon them from the mouth of a Church Angel So doth he not only continue but increase and inlarge his presence in them proportionably to that honour and obedience which is given by them unto those truths by which he was brought into their souls Therefore as the despising of Prophecying whether it be by undervaluing or neglecting the Ordinance or dispensation of it or whether it be by disobeying and casting behind their backs the holy Counsels and divine Injunctions of it is a ready way to quench the Spirit So on the contrary to have this heavenly Ordinance in high esteem and with constancy in attending upon it to joyn a reverential and awful subjection unto the voice of it in our lives and conversations is a method or means sealed by God whereby to obtain that inestimable treasure of being filled with the Spirit Thus you see how the Apostles charge of not quenching the Spirit leadeth us directly and by a clear light to the acknowledgment of this That it is every mans duty to be filled with the Spirit That other Dehortation of the same Apostle Sect. 10 Parallel in Expression and partly in sense unto the former Grieve not the holy Spirit of God Ephes 4.30 being rightly argued and searched into will give us the light of the same truth at the bottom of it But let us first consider what it is to grieve the Spirit and then we shall see by the light of the two rules mentioned in the opening of the former proof how it doth follow from hence That it is the duty of Christians to be filled with the Spirit The Spirit here spoken of is neither the Spirit of Man nor Angel as we shall have occasion to shew hereafter but the eternal Spirit of God the third Person in the Trinity Now to speak properly this Spirit is not subject unto grief nor any other Passion whatsoever But men are said to grieve the Spirit when they cause him to do and act towards them that which men are used to do under the Passion of grief Now you know that men whilst they are under the guidance of that Passion are listless and indisposed unto action Grief contracts and straightens it is of a wasting and consuming nature unto the
therefore the duty of all Christians to be filled with the Spirit Sect. 1 because if they be not filled Reason 1 or do not endeavour to be filled with the Spirit of God they will certainly be filled with some one or other worse Spirit which will lead them aside into the waies of sin and vanity and of darkness and death And most certain it is the duty of all Christians to do all things that are requisite and necessary for the preventing of so great an evil and misery coming upon them as this namely of being filled with any spirit contrary to the Spirit of God and spirit of sin and wickedness whatsoever That it is simply necessary to prevent such a polution or defilement so miserable a state and condition as this is not or at least ought not to be a question unto any man who minds but to any degree the things of his peace Now that it is a duty lying upon all c. to be filled with the Spirit is evident if we shall consider that there are many other Spirits abroad in the world every one of which hath a direct antipathy to the holy Spirit of God That which the Apostle John speaketh more particularly of Doctrines Beloved believe not every Spirit but try the Spirits whether they are of God 1 Joh. 4.1 may be said of Spirits in general For there are many Spirits walking up and down in the World Isa 19 3. a spirit of perverseness Deut. 32.5 a spirit of whoredom Hos 4.12 a spirit of covetousness Ezek. 33.31 a spirit of slumber Rom. 11.8 a spirit of fear 2 Tim. 1.7 Now when principles or dispositions in men whether they be disposions unto vertue and holiness or unto sin and vice are grown up unto any fulness so that they put forth themselves with force and are vigorous and active in them It is usual in the Scripture language dialect or manner of speaking to express such or such principles or dispositions by the name of Spirit As when love acteth vigorously in men to express it by the name of the spirit of love So a meek and humble frame of heart by a spirit of meekness So on the other hand a perverse and froward spirit by a spirit of perverseness an inordinate love of money or inordinate coveting after riches by a spirit of covetousness Sect. 2 Now the reason of this denomination to call covetousness where it is strong and raised in men and when they favour strongly of it by the name of a spirit of covetousness and so of fear when it is active and vigorous in men by a spirit of fear There is the same consideration to be had of love meekness holiness c. for these principles or dispositions when they are active and vigorous are as well denominated unto us by the name of spirit as those which are of a contrary nature and import The reason hereof is First to shew that when principles and dispositions in men are raised to any great degree of strength and become vigorous and active and have gotten any considerable power in or over men if I may so speak they are hard to be resisted Even as Spirits or Angels who as the Psalmist saith excell or according to the Hebrew reading in the Margin are mighty in strength Psal 103.20 they are yery potent and powerful not easie to be resisted in their operations Even so it is with principles and dispositions when they are grown to any considerable height in men and become strong and potent they are hard to be resisted and therefore called by the Holy Ghost by the name of Spirit Or else happily the reason may be which I chiefly eye because all dispositions in men and principles of action whether good or evil when ever they are raised any whit high and have gotten strength within them there is some spirit or other good or evil that mingleth it self with them and by this means doth add vigour and strength unto them and doth raise them above that measure and pitch of strength and activity which they would never be raised unto without the interposure of some such Spirit good or evil properly so called It is true When holy dispositions in men are in their greatest strength and glory there is but one Spirit by which they are acted and that is the Spirit of God or the Holy Ghost who through the infiniteness of his power doth answer yea more than anwer yea even far surpass in power the innumerable company of unclean Spirits and therefore when holy dispositions and inclinations are raised in men though they be many and various and spring from different principles in the heart and soul of a man Yet this one and indivisible spirit is able through or by means of his concurrence with them and influencing of them to add strength power and energie unto them and enable every one of them to fructifie and bring forth genuine fruit according unto its respective kind But now as concerning evil and sinful principles and dispositions it is very probable that the case is far otherwise For as there is a vast number and company of devils and unclean spirits so is it no waies dissonant unto reason to conceive that they have their distinct imployments and offices One sort of them may be employed to raise stir up and strengthen a spirit of uncleanness in men Another a spirit of covetousness A third a spirit of malice and revenge A fourth a spirit of gluttony and excess c. The * Eph. 1.21 Col. 2.15 Mat. 12.25 26. Scripture and that not obscurely seems to countenance this notion viz. that they are ranged into orders and are under a kind of regiment and that they are in a straight band league and confederacy to carry on one and the same grand design And if so their nature considered viz. their wisdom and subtilty it is most probable that every one of them is imployed according to his proper genius Some because they are of a more bloudy and cruel nature than others may be employed to stir up and to strengthen in men a spirit of malice and persecution Others that are otherwaies disposed may be imployed to stir up and cherish a spirit of pride and wantonness A third sort of them whose genius lyeth that way to strengthen and increase a spirit of error But we may have occasion to speak more of this afterwards In the mean season this is that which we say in the reason in hand Sect. 3 That unless men shall take a course to be filled with the Spirit of God they will by degrees at least and perhaps sooner than they are aware be filled with some evil and contrary spirit a spirit of some sin and wickedness one or other The reason hereof is plain and near at hand because the evil and unclean Spirit that is the old Serpent Job 1.7 commonly called the Devil who walketh up and down the world compassing the earth too and fro
as his own expression is seeking whom he may devour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. whom he may devour at once 1 Pet. 5.8 and with as much haste as possible may be meaning by filling them with all unrighteousness with uncleanness love of this world fearlesness of God and of his Laws Precepts and Commands For he namely Satan hath no other weapons to destroy men and women withal but these And in these and in these only lye his murthering and devouring attempts So that where he meets not with one that is greater and stronger than himself to oppose him And there is but one to stand in his way of whom the Apostle John gives this testimony That he that is in you namely the Saints is greater than he that is in the world 1 Joh. 4.4 I say When he meets not and is not encountred by this Spirit of God that is stronger than he Yea if this Spirit have not advanced in his strength and assistance by the means before spoken of to some good degree in the hearts and souls of men He namely the evil one is very likely to prevail yea and questionless will prevail over men and fill the hearts and inward parts of men with all unrighteousness covetousness love of the world c. and with all manner of sinful inclinations dispositions and propentions which will be their ruine For sin as the Apostle James testifieth when it is finished bringeth forth death Jam 1.15 When it is finished i. e. impenitently persisted in unto the last it certainly bringeth damnation or eternal destruction upon men Or if you will thus Sin when it is finished or perfected that is when it is raised hath much of strength and power in the heart and soul of a man and when they are full of sin Then it is apt and likely to bring forth death the workings and operations thereof incline and tend strongly that way yea and will certainly issue in Death as was even now hinted if it be not stopped in its way by a more than ordinary care and diligence to make resistance against it Now that Satan or the evil Spirit will certainly prevail with men and women to fill themselves with him or with his fruits unless they be filled or in a way of filling themselves with the Spirit of God is evident upon these two gradual considerations taken together First Sect. 4 If men shall be found to be wholly destitute and devoid of the Spirit of God and as it were altogether flesh so that they have not wherewith to oppose or to make any resistance against the devil or evil Spirit in any kind or at least to any considerable degree Then is it no marvel if he prevail over men For that which is flesh in men whether we take it for that which is properly so called the body or outward man considered simply as such or whether by flesh we mean that which is born of the flesh according to our Saviours expression Joh. 3.6 i.e. inordinate desires sinful inclinations and lusts that are ingendred and occasioned by the flesh I say in both these considerations whether we take the flesh either litterally or metaphorically it is wholly confederate with Satan against the soul and spiritual life of man ready to open unto him and comport with him in all his dangerous and destructive applications of himself unto them and consequently such men that are only flesh or full of it receive the Laws of their minds from the inspiration thereof and are not furnished with any principles wherewith to oppose him and as it is said concerning John the Baptist That they that persecuted him did unto him whatsoever they listed (a) Mat. 17.12 Mar. 9.13 Even so the Scriptures speak of or concerning such persons as we are now treating of That Sathan carrieth them captive at his will (b) 2 Tim. 2.26 and filleth them with what kind of lusts and uncleanness he pleaseth yea and to what degree he pleaseth When men are filled with the Holy Spirit so that it acteth with much strength and vigour in them and that they are subdued and brought under the power thereof the Scripture is used to speak of them as wholly diabled and debilitated to sin So the Apostle Paul speaketh concerning himself and of such others that were made partakers of the same anointing with him For we can do nothing against the truth but for the truth 2 Cor. 13.8 So on the contrary they that are filled with the spirit of the devil have nothing in them but what is born of the flesh and therefore they can do nothing for but against the truth no not in their own souls judgments and consciences still comporting with Sathan against the truth and their own peace and comfort But It is a Question perhaps of no easie resolution Whether there be any person man or woman under heaven who is wholly destitute of the Spirit of God unless it be those which have blasphemed the Spirit of God and have stumbled at that stumbling stone which will certainly not only break but grind all to powder which shall fall under it That sin which is the seed of immortal eternal and irreconcileable hatred and alienation between the Spirit of God and the Spirit of him whosoever he be that hath committed it I mean the sin against the Holy Ghost I rather at present incline to the affirmative part of the Question and do conceive That there is no person of mankind who from or after his first enlightening by the Spirit of God upon and after his coming into the world under the guilt of any sin or sins whatsoever except that sin only before excepted that is at any time untill the day and hour of his death wholly bereaved of the presence and assistance of the Spirit of God with him Of which my apprehensions I have as I remember heretofore given some account and may possibly have occasion to speak more largely unto it hereafter But for the present Whereas some in the Scripture are said not to have the Spirit Jude the 19 verse sennsual not having the Spirit a Scripture formerly made use of upon another occasion I answer the meaning is not as if they had no degree or presence Sect. 5 or no assistance of or from the Spirit of God within them But this by not having the Spirit is meant That there was no appearance of the exercise of the Spirit is meant That there was no appearance of the exercise of the Spirit of God in them They appeared unto the judgments of men as such who had not the Spirit their lives and conversations were such which did not shew forth any presence of the Spirit of God in them A person in the Scripture Phrase is said not to have that which he doth not make use of or improve or that which he doth not seem to have For unto every one that hath saith our Saviour Mat. 25.29 shall be given and he shall
Disciples did is because they did not see him neither know him Though he be near unto them yea though he be in their hearts by his word yet they not minding nor contemplating this word of his nor regarding his motions in their souls but suffering the eyes of their minds to be fixed upon this present world and the sins and vanities thereof do not see him though he be near unto them and ready to do great things for them had they a mind to imploy him But their thoughts and mind being otherwise engaged and entangled they do by this means and during the Regency of such principles render themseles upon the matter in an utter incapacity of receiving the Spirit because they favour so much of the Spirit of this world and render themselves such a kind of sinners and such an unworthy generation that the Spirit of God can have no will or lust can take no pleasure or content to manifest himself unto them This is the second consideration by which you may perceive that unless men shall take a course to be filled with the Spirit of God they will lay themselves open and obnoxious to be filled with some unclean spirit or other If it be here objected Sect. 7 and said Is not the Spirit of God a gracious and free-working Spirit Objection And will he not doth he not for his own name sake as the Scriptures often speak put forth his might and strength to aide and assist men and women against Sathan and his evil practices towards them when and where he pleaseth without any motive or inducement from them by way of compliance with him or any goodness of behaviour in one kind or other towards him How then can we say that it doth depend upon any compliance of the creature Man with him or any kind of behaviour of his towards him I answer Answer most true it is That the Spirit of God is a most gracious and free-working Spirit exerting and putting forth himself rising up in his might and heavenly vigour where when and in whom he pleaseth Nor doth he receive Laws Terms or Directions from men for any of his motions or actions in the world but from himself his own grace and wisdom only Secondly I answer further That though the Spirit of God be most gracious and free in all his operations and workings Yet as the Apostle Peter speaking of the Promise of the Lord Christ concerning his coming saith The Lord is not slack concerning his Promise as some men count stackness 2 Pet. 3.9 Even so say I of the Spirit of Christ That he is neither gracious nor free-working as some men count gracious and free-working he is neither the one nor the other in any way of contrariety unto himself I mean either to his own holiness or his love of holiness in men nor yet to his wisdom or the interest of his glory but only in a direct and clear consistency with these Some mens imagination or notion concerning the gracious and free working disposition of the Spirit of God is 1. That there have been and are some men to whom he never hath nor ever will vouchsafe his gracious presence to the least degree and meerly out of his freedom hath willed never to have to do with them little or much not because of any peculiar strain of wickedness in them but meerly and only as I even now said from his own will and pleasure 2. On the other hand they conceive That God vouchsafeth such a presence unto some others so powerful and effectual that they are not able to resist the motions influences and workings of it but are necessitated thereby to repent believe and work righteousness 3. And lastly Others notion of this grace and working of the Spirit is such as if no course or strain of sin and wickedness whatsoever in men though still persisted in no impenitency no neglect or contempt whether precedent or present of the Gospel and of the great Salvation offered therein were or are any way considerable as to the obstructing or hindering the Spirit of God from vouchsafing even the richest highest and fullest measure of himself and his gracious presence unto them Now that Neither the grace of God nor the freedom of the Spirit in working is to be estimated measured or computed by any such notions or principles as these hath been already sufficiently evinced and proved and might here be done again would it not occasion too long a digression That graciousness and freedom of working which the Scripture any where yea and sound reason it self asserts unto the Spirit of God consists and shews it self in these particulars First All men without exception having sinned in Adam and thereby justly deprived themselves of all friendly converse and communion with God yea and justly incurred his high displeasure hatred and indignation There was nothing of any engaging or inviting much less of any obliging import in man to move or encline the God of Heaven to have any thing more to do with him in any way of love favour mercy goodness or the like to the daies of Eternity So that God having been pleased notwithanding this low and despicable condition of his Creature man to comport with him again upon terms of grace and reconciliation and to offer himself unto him namely to be re-enjoyed upon terms and these very possible to be performed by him and to put him into a capacity of blessedness and glory his former provocations notwithstanding must needs be matter of pure and meer grace and consequently of free grace so far as it was matter of grace at all If any shall say The misery and sad extremity of the Creature man Sect. 8 in the condition wherein he had now plunged himself Objection might be some moving cause unto God or upon God to look back again in mercy towards him And so in this respect there might be somewhat in man inviting him unto that merciful compliance with him which now he hath vouchsafed and consequently his grace in this vouchsafement is not so absolutely and purely free To this I answer Answers That no man as I suppose ever oppoed misery unto grace or freeness of grace in him that sheweth mercy or relieveth It is not repugnant to the greatest freeness of grace that can be imagined that a man should be induced to vouchsafe help shew mercy and relieve a person that is in misery yea upon the occasion thereof or that his misery should be an inducement thereunto 2. That compliance which God vouchsafed unto his Creature man considered as now misrable is not properly matter of grace or an act of grace but of mercy so that though the mercy of God out of which he hath vouchsafed means of relief unto man may be said to have been invited or wrought upon by his misery and in this respect not so absolutely free Yet this hinders not but that the grace of God properly so called out of which he hath been
That from him that hath not shall be taken away even that which he hath understand it of the Spirits withdrawing of himself from men and falling lower and lower in his presence and motions proportionably to mens unthankfulness neglect and opposition to him we do not conceive either of the one or the other of these Lawsor Rules as if the Holy Ghost would universally and in all cases whatsoever bind himself unto them especially to that in either of them which beareth hard upon the Creature but that our Saviours meaning was only to declare unto the world what the Common Laws or terms of the Spirits proceedings and dealings with men would be and what men were to trust to and expect ordinarily from him and so bethink themselves of behaving themselves accordingly If you ask me what I mean by that which beareth hard upon the Creature in each of the Laws or Rules mentioned I answer concerning the former Rule to him that hath shall be given if it should be meant that the Holy Ghost will give unto none but unto him that hath that is that improveth and maketh use of what he hath received this would bear hard upon the Creature By bearing hard I do not mean any manner of injustice or unrighteousness or hard dealing of the Holy Ghost towards men but only such a thing which if it should take place and be done would turn to the damage or loss of the Creature as it must needs do unto many if that the Holy Ghost should give only unto those and to none other but those that are said to have because the greatest part of men have not in the sense of this saying but the Holy Ghost may walk by this Rule that is may give to every one that hath in the sense declared and yet may give to many also that have not as a rich man may give relief to all his poor neighbours and yet sometimes give an alms to him that is a stranger also As to the latter Law From him that hath not shall be taken away even that which he hath it is not necessary to suppose neither that this should import that the Holy Ghost should universally or in all cases without exception wholly desert or forsake him that hath not that is doth not alwaies entertain his motions respectfully and apply himself unto them Nay I suppose that in the rigour of this sense this Law is never observed by him For according to this sense it would follow that if a man should for never so short a time were it but for a day or an hour deal unkindly by the Holy Ghost neglect or reject his motions that he would out of hand totally and finally withdraw himself from him But as to this point the Scriptures frequently shew the case to be far otherwise and that the Spirit of God is full of patience and long-suffering towards men even towards froward and gain-saying men waiting a long time upon them if yet they will consider and bethink themselves of compliance with him How long ye simple ones saith the Spirit of wisdom Pro. 1.22 to foolish and froward men will ye love simplicity c. which shews that this Spirit had for a long time attended upon them And so 2 Chron. 36.15 The Lord God of their Fathers sent unto them by his Messengers rising up betimes and sending because he had compassion on his people and on his dwelling place And they mocked the messengers of God and despised his Prophets and misused his messengers untill the wrath of God rose upon them and there was no remedy This passage plainly sheweth that the Spirit of God fought as it were a pitched battel with them or rather with their wickedness endeavouring to overcome it He had them under his hand and was perswading and instructing them for a long time before he withdrew himself wholly from them And therefore when our Saviour threatens from him that hath not shall be taken away c. the meaning first must needs be this From him that hath not viz. within some considerable time after that the Spirit of God hath graciously intreated him and lovingly stroven with him He that doth not within the time of a man as we may say that is in which men may very well and as we use to say at leisure bethink themselves of the grand concernments of their souls and within which usually such men as do ever repent are wont to repent and return unto God from such a man the Spirit of God will withdraw Secondly Concerning that clause shall be taken away even that he hath the meaning is not as if all that such a man hath all the presence or gifts or gracious workings of the Spirit shall be withdrawn from him suddenly or at once but shall be taken away viz. by degrees and in time Such a man shall still be on the losing and declining hand as long as he is amongst the number of those that have not and at last will be stripped of all and left utterly naked Thirdly and lastly That which I would have especially to be considered in this Minatory or Penal Law asserted by the Scripture From him that hath not shall be taken away even that which he hath is not so to be understood either as if in no case or for no accommodation either of the Gospel or of Men or of the Glory of God or the like it were dispensable or as if the Holy Ghost had so obliged himself by it that upon no occasion whatsoever he would vary from it but this Law is enacted in Heaven upon these terms that it should be the express the usual and ordinary course which the Holy Ghost would observe in treating with men about the great matters of their peace and that no man shall expect other dealings from him the said Law being most equitable and just meetest indeed to be the standing Law of his transactions with men however in some special cases a strict observance of it might not be so expedient It is very frequent in the Scriptures Sect. 12 for God to deliver and express as well threatnings as promises absolutely in respect of the tenour or form of words wherein they are delivered without the least whisper or noyse of any exception or clause of restriction when as notwithstanding both the one and the other are conditional and were by him intended for none other Instances of Conditional Promises delivered in words absolute and without mention of any Condition we may find 1 Sam 2.30 I said indeed speaking unto Ely that thy Fathers house should walk before me for ever there was no Condition expressed in this Promise of God unto Ely his Fathers house But yet it is clear in Ely his own case and the instance of his own person that God in this promise intended a Condition which he had reserved to himself which was that in case his Father and those of his Posterity should walk uprightly and serve him in the
more that hath laboured with God in prayer for him I mean for his repentance or conversion Neither do I conceive it incident to any of your thoughts that the Holy Ghost should act or move by any such rule which should render the effectual fervent prayer of a righteous man much less the effectual fervent prayers of many righteous men on the behalf of another of none effect It must needs I conceive grate upon any mans understanding to think so For God hath commanded men to pray one for another And Parents especially are bound to lay up in Prayers for their Children as well as in Lands or money and that which is laid up or if you will laid out by worthy Parents for their Children in Prayers is like to turn to a more certain account in benefit and good unto them than that which is laid up or out for them otherwise And to this purpose Ambrose that saying of Jerome unto Monica Austins Mother who wept and prayed for her Sons Conversion night and day for a long time together whilst he like a lost sheep was going astray in the errour and vain practices of the Manichees this woman I say making her moan to Jerome about this her Son received this answer from him full of comfort Non potest perire filius tot lacrymarum A Child that hath so many tears bestowed on him by a Parent could not perish meaning could not lightly perish As when we express any great hope concerning the obtaining or coming to pass of a thing we often express our selves by such a kind of Hyperbole and say It cannot be otherwise For it is worthy our taking notice of by the way that when we pray for the repentance or the conversion of a child or friend or whoever if we pray regularly and agreeable to the mind and will of God we do neither pray simply or absolutely for his repentance as if in case he should not be brought to repentance then God cannot be said to have heard or granted our Prayers nor yet conditionally neither in such a sense as if we should or in duty ought to leave him at liberty whether he would grant our Prayers in this kind or no for he hath not left himself at liberty in such cases neither would he have us leave him at such a liberty but when we pray for the conversion of a Child Husband Wife or any other person our Prayers ought to be absolute in this kind that he would be pleased to vouchsafe to intreat the person for whom we pray very graciously and effectually by his Spirit in order to the bringing him to repentance that he will move and encline his Will with a high hand of perswasive power that if it be possible he may not any longer remain impenitent This is the tenour or effect of any Prayer that can be made advisedly and regularly according to the will of God for the repentance or conversion of any But if this be the sense of our Prayers that God would compel men to repent or which is the same though there hath been much beating of the air to find or rather to make a difference that he would incline his will by an irresistible power hereunto this is not according to the will of God nor doth he convert any man nor will he upon the Prayers of an Angel in Heaven bring any man to repentance upon such terms as these Nor doth it stand with his wisdom nor with the great end of his glory which he hath on foot and carrieth on from day to day in his Government and Administration of the World Yea and though the repentance of the person for whom we pray for upon such terms should follow yet it is not to be imputed to our Prayers as if they obtained it though haply that good and Christian intention out of which we may pray in such a case may prevail with God for that grace to be given unto him who is prayed for by which he is brought to repentance So then that which I say is this That though a person hath been a long time loose careless and prophane a despiser of God and of his Grace yet if his condition hath been frequently and fervently commended unto God by Prayer and this by persons of any considerable interest in God such as Noah Daniel and Job all their Prayers may possibly meet together in one and center in some more than ordinary excitation of the heart and soul of such a person by the Holy Ghost as in the hearing of a Sermon or some other like opportunity by the advantage whereof he may possibly be brought to repent and believe And in such interposures of the Holy Ghost as these he is not to be conceived to make any digression from the standing and common Rule To him that hath shall be given c. For the person we speak of though all this while wicked and prophane yet may be said to have upon the account of that which hath been put up to God for him the prayers and intercessions the cries and tears that have been presented by any person or persons who have been in favour with God this hath been given unto him and is of the same consideration in Heaven and with God in relation to his case and condition as if he himself had made such an improvement of what he had which is wont to bring men under the blessing of the Promise To him that hath shall be given c. And thus much for answer and satisfaction to that objection concerning the sudden conversion of men formerly ungodly and prophane and for the first reason of the Doctrine If men be not filled or in the way of being filled with the Spirit of God they are in danger of being filled with some other spirit CHAP. III. The second Reason of the Doctrine without being filled with the Spirit the hearts of men and women will never serve them to do excellent things for God Acts 5.3 Ch. 13.9 10. Ch. 20.22 2 Cor. 5.13 in part opened THe second Reason of the Doctrine is this Sect. 1 Every man and woman is bound to be filled with the Spirit of God Because without such a filling the hearts of men and women will never serve them to do any excellent things for God their hands will never bestrong enough to be lift up to the high Commandments of God which yet doubtless is the duty of every Servant of God I mean upon occasion to lift up his hands even to the highest of the Commandments of God Men and women without some competent fulness of the Spirit will ever and anon be apt to stumble and betray the honour of God and the peace and comfort of their own souls For where there is not such a fulness of the Spirit of God there must needs be space left in the hearts and souls of men for foolish apprehensions vain desires and carnal projections to lodge there and these will
expression Jam. 2.13 rejoyceth against judgment in one sense so doth judgment rejoyce against unmercifulness in another But how or in what sense mercy rejoyceth against judgment we have opened unto most of you formerly upon another occasion * In a Sermon entituled Mercy in her Exaltation we shall briefly remind you of it again Mercy is said to rejoyce against judgment because a person that is conscious to himself that he is of a merciful disposition and that he hath abounded in works of mercy stands upon a ground of advantage to be made or to become confident that God will not deal severely by him or destroy him It is a frequent Dialect in Scripture to attribute that to the abstract or form which properly belongeth to the subject as qualified therewith Charity saith Paul beareth all things believeth all things hopeth all things 1 Cor. 13.7 That is not only inableth but effectually also enclineth the person who is the subject of it to do all this meaning that a person endued with Charity doth the one and the other So mercy rejoyceth against judgment that is a person in whom mercy resideth is qualified and strengthened hereby to rejoyce against judgment that is not to be afraid of judgment whether by judgment we understand an appearing before God to be judged or that Condemnation which God threatneth in his Word against wicked and unbelieving men which frequently passeth under the name of judgment it cometh much to one Now to rejoyce against a person or a thing that is terrible in it self and unto others of the same nature and condition with us imports or rather supposeth and includes a kind of neglect or non-fearing of it in him who is said thus to rejoyce Rejoyce not against me oh mine Enemy Mic. 7.8 that is Do not despise me or look upon me as if I were a People or Nation forsaken of my God because I am brought low and afflicted please not your selves over-much with my present distress be not too confident as if I should never recover out of this afflicted state and condition And as mercy in this sense is said to rejoyce against judgment so may judgment in a sense little differing be said to rejoyce against unmercifulness because of all other kind of sin or sinners it will prevail and magnifie it self against these the Judgments of God will handle unmerciful men most terribly or according to that of James in the same place he shall have judgment without mercy that hath shewed no mercy They that shut up their bowels of compassion as John speaketh 1 Joh. 3.17 against their Brethren that have need lye under this judgment of darkness in common with other wicked men viz. to think that God is like unto them Psa 50.21 Therefore being regardless of other mens miseries and no waies enclined to acquaint their souls with the sufferings and sorrows of any but their own they are apt to transform or change in their imaginations the glory of the most gracious and merciful God into the similitude of their own hard-heartedness towards others and so must needs be under a most sad disadvantage to apprehend and believe those most glorious things which the Gospel speaketh concerning the love and mercy and tenderness of compassion in God towards men Which yet must be clearly apprehended and steadily believed to invest the hearts and souls of men with the blessed priviledge of being lift up to Heaven upon the wing of Gospel-Consolation So then of all kind of offenders and transgressors in the World men that are straight of bowels and uncompassionate are the most uncapable of part and fellowship in the Consolatory Enjoyments of the Gospel those especially that are fullest of spirit and life the Gospel every where lowring and frowning upon them staving and beating them off from all hopes and conceit of finding mercy at the hand of God or of Salvation but only upon the change and turning of their hearts within them upside down Yea Thirdly and lastly persons in any kind who despise their waies as Solomon's expression is Pro. 19.16 who live at peradventure Sect. 10 and as we use to say hand over-head who do not narrowly and tenderly ponder all their paths lest any of them should be found too light Neither are such as these like to eat of that choice fruit that groweth on that tree which is in the midst of the Paradise of God nor to be fed with the marrow and fatness of the Gospel Consolations The reason is because it is a thousand to one but they who shall despise their waies and resolve to walk on in such and such courses de bene esse and as it were upon proof when no Letter of the Law presently and expresly riseth up against it I say it is a thousand to one but that they will be polluted in some or other of their paths and however the very neglect of enquiring at the mouth of God in the Scriptures what is his mind concerning us in all our actions and waies must needs grieve the good Spirit of God within us as indeed every practice yea and omission also doth about which his interest lieth to instruct and direct us if recourses be not made unto him accordingly Now if men shall pitch upon a course ex tempore and as we lately expressed it hand over-head and not consult with him about the goodness or lawfulness thereof this is enough to intangle us with the guilt of grieving the Spirit of God And if the good Spirit of God in men be still grieved and not again in time relieved and recovered from under this Passion certain it is that all this while men are in no capacity at all to be carried up by him into the Mount of the Gospel where the glory of the Consolations thereof shineth No if the Spirit beginneth to withdraw himself from men or forbears his wonted activeness and employment and stirring in them and doth as men who in time of solemn sorrow and grief are wont to retire themselves from their wonted company and employments Now they are in a very ill capacity and much disqualified for the enjoyment of the Consolations of the Gospel in their strength and glory Men will never be mightily strengthened as the Apostle speaketh in the inward man but by the Spirit of God nor will they ever be mightily strengthened there by him when he is grieved or upon any other terms than when he is highly pleased with the deportments and comportments of men Now these things being so first that neither men addicted to this present World secondly nor men of straight and hard bowels nor lastly men that despise their waies in any kind are meet subjects or vessels prepared to receive the waters of life from the Gospel where they are richest and sweetest and most quickning to the soul It plainly followeth that without a very great presence of the Spirit of God they are not like to arrive at or to obtain
followeth Sect. 11 He that receiveth of another is not God the Holy Spirit doth so i. e. receiveth of another therefore he is not God The Minor is witnessed from Joh. 16.14 The Major is proved thus God is he that giveth all things unto all wherefore if there be any one that receiveth of another he cannot be God The Antecedent is plain from Acts 17.25 Rom. 11.35 36. The Consequence is undeniable because he that is deficient is not God he that receiveth from another is deficient therefore he is not God The Major is unquestionable for to say one is deficient which implyeth imperfection and yet is God is in effect to say that he is God and not God This is the compass likewise of the fifth Argument the strength of this Argument such as it is is easie enough to be discerned the stress of it resteth upon these words of Christ as you may perceive concerning the Spirit Joh. 16.14 He shall take of mine and shall shew it unto you because he is here said to be a Receiver therefore our Adversary cannot allow him to be God because saith he God is he that gives all things unto all and it implieth a contradiction that he that giveth all things unto all should receive any thing from any but amongst all his Arguments this is the first born amongst the poor For I reply first Though God in a sense be said to give all things unto all yet withal he is said also in a sense proper enough to receive several things and this without any contradiction at all He is said to receive the Prayers of his Saints Psal 6.9 To receive the Saints themselves Psal 49.15 73.24 To receive comfort Isa 57.6 And so to receive glory and honour and power Rev. 4.11 Therefore this Proposition is most untrue He that receiveth of another is not God yea he may be and is God who receiveth something from another as we have heard Nor is it the proper notion of dependency to receive of another these things are very loosely and unduly affirmed God is sometimes in Scriptures said to give all things unto all because he giveth unto all all things which they stand possessed of He gives them Faculties Principles Strength and means to do all things which they do and in this sense he may be said to give them all the actions motions and workings also which they act and work and consequently those very Praises and acknowledgements which yet he receiveth from them too As for example He that gives a man money wherewith to buy such a commodity he may very properly be said to give him the things which are purchased with the money And so the Scripture Phrase runneth for he is thy money speaking of the Servant So when God eâ—dneth a Creature with strength and power to get wealth he may be said to give him wealth it self which he did allow him by means of that power and understanding infused into him God's giving all things unto all in this sense doth not hinder but that he may receive also many of these very things which he giveth in the sense declared therefore it is no infallible Character of a true God not to receive from another The Apostle himself in that very Scripture which the Argument citeth Acts 17.25 saying That God is not to be worshipped with mens hands as though he needed any thing clearly implieth that God may receive things from his Creatures but not upon any such account as this viz. As if he needed any thing meaning for he bettering of his own condition or compleating of his happiness and unless our Adversary can prove that the Holy Ghost received what was Christs for his own necessities and supplies The simple receiving of it doth no way incumber the plea of his Godhead 2. When our Saviour speaking of the Holy Ghost saith He shall receive or shall take as the word signifieth and is accordingly translated in the next verse of mine and shall shew it unto you he doth not imply as if the Holy Ghost had not then when Christ thus spake received or taken that or those things of his for it is certain that he had taken these things of Christ under the Old Testament and had revealed them unto the Prophets of God and other holy men and by these unto the World as is very evident from many Scriptures yea certain it is that he had received them from Eternity but our Saviour's meaning in the Clause or Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall take of that which is mine seems to be this That whereas the Holy Ghost had viz. in his mind or understanding both at present and ever before abundance of that which was Christs even his whole Treasury his relation to his Father his Godhead his Incarnation his Infinite Grace Love Sweetness Holiness c. together with all his Counsels Purposes and Intentions concerning the World c. He should when he should visibly be given and come unto them take not simply this or all this But he should take viz. of himself and out of the Treasury of his own understanding so much or such particulars concerning Christ to reveal unto them which should be necessary for them to know either for their own comfort or to furnish or accomplish them for the great Office and work of Apostles in the World So that the word take in this place The Holy Ghost shall take of mine is used in some such sense as when a man is said to take a thing which is already his own or in his own possession only in order to the doing of something with it in this sense God saith Zach. 11.10 I took my staff even beauty and cut it asunder The staffe he speaks of was in his possession before only he is said to have taken it in order to cutting it asunder So again The Kingdom of Heaven Mat. 13.33 is like unto Leaven which a woman took and hid in three measures of meal to name no more places in this kind ver 31. The Kingdom of Heaven is like a grain of Mustard-seed which a man took and sowed in his Field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in the words before us The Spirit shall take of mine and shall shew it unto you i. e. From amongst many other things which he knows concerning me he shall take such and such which shall be needful for you to know and shall reveal them unto you Even as a prudent Minister or Scribe instructed for the Kingdom of heaven As our Saviour speaks out of the rich and full treasure of his understanding taketh and chuseth such and such particular notions and veins of spiritual truth relating unto God and Jesus Christ which he judgeth meet to be delivered and imparted to such and such a people The words taken in such a sense as this do no way favour the dangerous conceit of our Adversaries that the Holy Ghost is not God There is another sense likewise wherein the
Holy Ghost may be said to receive that which is Christs which is so far from impairing his Divinity or Godhead that it fully asserts and confirms it But this being somewhat mysterious and requiring some larger Explication we shall not at present dive into it that which hath been given is more obvious and agreeable to the words and scope of the place and sufficient to detect the vanity of the Argument built upon it in opposition to the Deity or Godhead of the Holy Ghost And this for the fifth Argument The sixth Argument riseth thus He that is sent by another is not God Sect. 12 the Holy Spirit is sent by another therefore He is not God The Minor is proved from Joh. 16.26 The Major he that ministreth is not God this is the whole compass of the sixth Argument The substance and strength of this Argument is That to be sent forth by another to minister and to receive commands are things incompatible to the Soveraign Majesty of God and that these are in Scripture affirmed of the Holy Ghost therefore he cannot be God To this we reply First That the man being a perfect Anthropomorphite notioning and conceiving that all those things which are attributed unto God in the Scriptures after the manner of men as bodily members humane passions a circumscriptiveness unto place c. are in the litteral and proper nature and formality of them to be found in him builds his Arguments upon this sandy and rotten foundation And because it is so with men that he that is sent or sent forth by another is inferiour to him that sends him though this be not alwaies so neither as we shall see presently he therefore conceiveth that when these things are spoken of Christ or of the Holy Ghost they must be understood litterally and formally of them also whereas if we do but own and acknowledge the infinity and incomprehensibleness of God we must of necessity admit of and own that Rule delivered long since by Austin and the ancient Fathers and ever and anon remembred by all learned men that have written of these things Quando humana transferuntur ad Deum c. When things properly belonging unto men are transferred over unto God they are to be understood so that no dishonour nor disparagement be offered unto the Divine Nature and whatsoever in them imports imperfection is to be separated and left behind and only that to be conceived to be meant of God which implieth perfection for whatsoever proceeds from God so far as it cometh from him hath no imperfection in it therefore nothing which includes imperfection in it so far as it includes it can be with truth attributed unto him Secondly When the Holy Ghost and there is the same consideration of the Son in this respect is in Scripture said to be sent whether by the Son as Joh. 16.26 or by the Father as Joh. 14.26 it doth not imply either subjection or inferiority to either of the Persons sending because subjection savoureth of imperfection Nor secondly doth it imply any removal from place to place for this also savoureth of Creature-like imperfection not to be present every where at once Nor thirdly doth it imply Ministery or Service properly so called i. e. The doing of any thing in the fruit and benefit whereof he that is sent hath not an equal interest or share with him that sendeth him For this also implies some kind of imperfection If you ask me What then doth it imply I answer first It implies the plurality of beings or subsistencies which we call persons in the Divine Essence for the sender and he that is sent must needs be more than one Secondly It implies another thing as namely the order of the persons between themselves For he that is sent must in order though not in nature or dignity be after him that sendeth Though there be not a superiority and inferiority one to command and another to be subject Yet notwithstanding there is an order amongst them and the order is this the Father is as the Schoolmens Expression frequently is Fons Deitatis the Fountain of the Godhead because the Son though he doth partake of the same Divine Nature and Essence with him and is every way God with him yet he hath the Sonship or Divine Person communicated unto him by God the Father So the third Person hath a divine Nature and Essence communicated unto him by a joynt spiration as they express it or by way of Procession he hath it joyntly from the Father and the Son And hence it is that you never find in Scripture that the Father is said to be sent either by the Son or by the Holy Ghost But you find concerning both the Son and the Holy Spirit sometimes the Son is said to be sent into the World by the Father and so the Spirit is said to be sent This therefore sheweth indeed the Plurality of Persons in the Divine Essence and so likewise the order of subsistence between them that there is one as it were before who hath a priority of order though not of excellency or dignity nor of greatness nor any such thing And then again that which I suppose is the principle thing meant by it viz. the Phrase of sending is that the work mode or manner of working which is proper for the Holy Ghost that this is to be performed by him according to the order that we lately shewed First the Father then the Son then the Holy Ghost So that now every one of these though as indeed they have one and the same Essence and Nature so they alwaies joyn in one and the same operation and working ad extra without yet notwithstanding they have every one of them a peculiar and an appropriate and distinct manner of working answerable to that order wherein they subsist among themselves As for example The Father beginneth the work which is proper for the Original Author of the Work and then the Son he doth something but in a mediate kind of way between the beginning and consummation or finishing of it and the Holy Ghost according to his place in his order being the third and last He worketh after the manner of him that perfecteth or finisheth or consummates the work The Father he hath laid the Counsel and Platform of Salvation for men The Son he hath carried on the work so far as to make the attonement for them And yet there remaineth something to be done for the Salvation of the World and that is the reducing and bringing men to believe in this Saviour and to accept of that Attonement which he hath made for them and this being the consummating work about the salvation of the World although the Father and the Son both have a hand in it and it is doubtless their work as well as his yet the manner of the accomplishing of it concluding wise this is appropriate unto the Holy Spirit And now because his work importeth such a thing
as this is therefore he is said to be sent sometimes by the Father sometimes by the Son And yet the same sending as I said before doth not imply as the Argument would have it as if he changed his place because he is said to be sent from heaven as if he were not resident and present there still But he is said to come from Heaven to shew that the work which he doth accomplish and bring to pass from day to day is a divine work And it is the manner of the Hebrew Dialect and Language to say that that is spoken from heaven or revealed from Heaven which is done with a high hand and in a wonderful and more than ordinary manner As when there is the unbared Arm of God then the work is said to be done from Heaven The Holy Ghost when he was sent down upon the Apostles was as much in heaven as before So much for answer to this Argument we will God willing be briefer in the rest The seventh Argument He that is the gift of God is not God Sect. 13 the Holy Ghost is the gift of God therefore he is not God The sum and substance of this Argument being contracted is this The Holy Ghost cannot be God because he is given God being himself the giver of all things and so not capable of being given and a gift or that which is given being at the disposal of him that giveth which is unworthy to conceive of God viz. that he should be at the disposal of another These three Propositions laid before us in this Argument which are Pillars and supporters of it are all weak and unsound As first That he that is the gift of God is not God or cannot be God Secondly That he that is the gift of God cannot be the giver of all things Thirdly and lastly That a gift is in the power and at the disposal of another For To the first of these God being sui Juris at the absolute disposal of himself for who shall deny him this liberty may give himself unto whom he pleaseth so that God may be both the Gift and the Giver As when the Husband or Bridegroom giveth himself to his Bride he is both Gift and Giver And thus Christ gave himself to his Church in respect of which Act of Donation he is both the Giver and the Gift And the truth is that God in giving his Spirit unto us yea though we should grant the Adversary his blasphemous Supposition viz. That the Spirit is not truly God may yet be said to give himself unto us how much more when we according to the Scriptures which teach us that the Spirit of the Lord and the Lord the Spirit are all one 2 Cor. 1.11 do believe this Spirit is God and consequently giveth himself For what is it for God to give himself unto men but by a free and voluntary disposing himself by Covenant or Promise to become theirs Did he not establish his Covenant between himself and Abraham and his seed after him for an everlasting Covenant to be a God unto him and to his seed after him Gen. 17.7 And so afterwards unto Israel this Seed of Abraham did he not say by the mouth of David Hear oh my People c. I am God even thy God Psal 50.7 What is that which is given us more than ours Or what can it be more So that the first Proposition mentioned is notoriously untrue He that is the gift of God is not God or cannot be God From the errour of this Proposition thus evicted as you have heard the weakness of the second fully appeareth many words I shall not need for confutation of it The Proposition was this He that is the gift of God is not cannot be the giver of all things If God be the giver of all things which our Adversary with the Scriptures granteth and affirmeth and withal be his own gift It is a clear case that he that is the gift of God may be yea and is the giver of all things And concerning the Spirit of God it is expresly said 1 Cor. 12.11 But all these things worketh one and the self same Spirit dividing to every man severally as he will these words as he will clearly prove that those Administrations and gifts of the Holy Ghost there spoken of are not only distributed and given immediately by him but that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at full liberty of and from himself to order and make this distribution as he pleaseth which is a Character not of a derived and commissionated power but of that which is soveraign and absolute which in this case must needs be divine and appropriate unto God for it is not only said that he worketh all these things and giveth all these gifts but that he giveth and maketh distribution even as himself pleaseth Certainly there was no Commission so large as this ever given out by God for any Creature whatsoever to do by the great things of Jesus Christ and such as concern the Salvation of men to dispose and distribute of them to whom and where and to what degree he pleaseth And accordingly he that in the place last cited is termed the Spirit but all these things worketh one and the self same Spirit He is in the sixth verse expresly said to be God And there are diversities of operations but it is the same God that worketh all in all therefore certainly the Spirit of God and God himself they are one and the same these things duly considered they are impregnably express for the proof of the Divinity of the Holy Ghost For the third and last Proposition of the three specified viz. That a gift is in the power and at the disposal of another neither is this necessary and universally true For God as we have proved is a gift viz. of his own giving and yet is not hereby proved to be at the disposal of another but only and solely of himself so that this Argument is crazie and loose all over As for that which he adds towards the close of it it is altogether as inconsiderable as the rest viz. That if the Person of the Holy Ghost be given unto certain men then he was not Personally with them before and consequently cannot be God by the concession of his Adversaries themselves who deny not that God is alwaies personally present with all alike For the Holy Ghost is noted to be given unto some certain men in respect not simply of his Personal presence with them but in respect of the fruition and enjoyment of his Personal presence or in respect of such a presence of his Person with them which sheddeth or poureth out the love of God abroad in their hearts i. e. perswades men effectually and with power to believe the love of God towards them stirs up many holy thoughts and motions in them from time to time We do acknowledge indeed such a personal presence of his with all men alike
is unsound because it is ambiguous and so is apt to abuse mens Judgments and deceive them and not to instruct them For however there is a sense wherein it is good and will hold yet there is another sense which lieth more obnoxious to mens apprehensions which is not true For he may be God the word God taken Personally on whom though men have not believed viz. Explicitely yet they may be Disciples and Believers Though it be true also on the other hand that he that believeth not in God Essentially taken cannot be a Disciple or a Believer He that believeth not that there is one God cannot be a Disciple or true Believer as the case may be But he that believes not the distinct manner of the subsistence of this one God viz. that he subsists in three which we call Persons Or that doth not believe especially explicitely and by name and under relation of any of all the three such an one may notwithstanding be a Disciple and Believer in the Scripture sense I would be loath to pronounce the hard Sentence of non-Disciple or non-Believer against all those that professedly deny the Godhead of Christ or of the Holy Ghost though there are many that are not at all tender in doing it because though explicitely and in terms they deny him yet believing there is one God and this one God being Father Son and Holy Ghost they do implicitely virtually and constructively own and acknowledge them As he that carries a Box sealed up about him wherein he thinketh there is but one Jewel he knoweth of no more yet in case there be three more he carrieth them all by carrying the Box or Case wherein they are contained In like manner he that believeth one God doth virtually believe in the Three Persons though I would not by this extenuate the greatness of the sin and dangerousness of the error of those who in words profess against the Godhead of the Holy Ghost and so of Christ though implicitely and by way of consequence they acknowledge it The ancient Jews such I mean who were Abraham's Seed were true Disciples and Believers yet did not they at least all of them explicitely believe Christ to have been or that he was the Son of God but the Proposition we are now upon is not indeed worthy the labour already bestowed upon the examination of it Vanitate suâ translucet A man may see through it Secondly That which is the Basis and main Foundation of the whole discourse of the Argument is an absolute mistake and misapprehension For the meaning of the words spoken by those who are called Disciples Acts 19.2 We have not so much as heard whether there be any Holy Ghost is not that they had never heard of the name or simple being of the Holy Ghost we shall manifest the contrary hereunto presently but that they had not as yet heard whether the Holy Ghost was in actu secundo as the School-men speak i.e. whether he was abroad again in the World as formerly he was in the daies of their Fore-fathers and Prophets This to be the true and plain meaning of the words appeareth by several considerations First The Verb Substantive here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the simple and absolute being or existence of a thing is oft used in the Scriptures for the being of a thing in Act Exercise or Manifestation in this sense it is used more than once by our Saviour himself The Evangelist John useth it concerning the Holy Ghost himself Joh. 7.39 This he spake of the Spirit which they that believe on him should receive for the Holy Ghost was not yet the word given inserted in our English Translation is not in the Original the Holy Ghost was not yet because that Jesus was not yet glorified was not yet i.e. was not yet abroad in the World amongst Believers in the discovery of himself by those miraculous and extraordinary gifts which afterwards he conferred upon many so when these Disciples the Argument speaketh of said that they had not so much as heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether the Holy Ghost be The meaning is that they had not heard whether he had been yet given or no viz. upon a new account the ancient account upon which as they conceived He was formerly given being expired and out of date long since Our English Translators might as well have inserted the word given in this place as in that of John mentioned and then the Clause would have run thus We have not so much as heard whether the Holy Ghost be given We have heretofore given you many instances from the Scriptures of such an Adjective sense of the Verb Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that is now contended for viz. From Mat. 5.45 Rom. 7.13 c. This sense in the second place is confirmed against that given or supposed by our Adversaries in the Argument before us from hence because these Disciples had certainly heard of the being of the Holy Ghost or Holy Spirit For first Being Jews which appears by their having been baptized by John's or some of his Disciples Baptism in those daies not having been carried out amongst the Gentiles and after it was come abroad unto other Gentiles they in Asia where Ephesus stood were for a time denied it Acts 16.6 being Jews I say they could not but have heard of the being of the Holy Ghost or of the Spirit of God mention hereof being so plainly and frequently made in the Scriptures I need not I suppose to cite places for this but whether they were Jews or Gentiles having been baptized with the Baptism of John it cannot be imagined but that they had heard of the being of the Holy Ghost For John when he baptized men with water admonished them to believe on him Mat. 3.11 that should come after him who he told them should baptize them with the Holy Ghost and with fire And there is little question to be made but that John's Disciples taught the same Doctrine in this Point with their Master Again thirdly That sense of the words which we have given makes the answer of the Disciples every whit as congruous and pertinent to Paul's question put to them if not more than that sense which the Argument supposeth Paul said unto them or demanded of them have ye received the Holy Ghost since ye believed They answer him according to the sense we plead We have not so much as heard whether there be any receiving of him or no or whether any other Believers have received him And fourthly and lastly for this there is this reason why these Disciples being Jews as we argued might probably say or mean than they had not so much as heard whether the Holy Ghost were now abroad in the World or no because from the time of Antiochus who miserably afflicted and wasted their Church and State the Jews were wont greatly to mourn and lament as if together with their last
Prophets who Prophesied in Ezra's and Nehemiah's times under and a while after the building of their second Temple they were wont I say to mourn as the generality of them or at least some of the learned amongst them do at this day as if with those their Prophets the Holy Ghost had forsaken them and refused to manifest his presence amongst them any more according to that in Psal 74 9. We see not our signs there is no more any Prophet neither is there any amongst us that knoweth how long According to this Notion the Disciples we are now speaking of might say to Paul that they had not so much as heard the least inkling of those blessed tidings that the Holy Ghost was again returned unto the World But then again Thirdly as to the Argument it self Whereas the Author of it saith That to take the Holy Spirit not for his Person but for his Gifts is to speak without example he most palpably contradicts himself within two or three lines after where he grants that Paul's question to them Whether they had received the Holy Ghost or no might be understood of the gifts of the Holy Ghost Fourthly and lastly Because I would not stand any longer upon this Argument whereas he would infer that the Holy Ghost should not be God from hence that the Apostle upon the occasion here offered did not declare him to be so whereas upon a lesser occasion he instructed the Heathen at Athens in the nature of the true God We reply First It is not unreasonable to demand of him who thus reasoneth What Oracle he consults with which informs him that Paul did not do that which he thinketh fit he should have done in case the Holy Ghost be God viz. Inform these Disciples accordingly And certain I am here is not the least ground administred unto him to judge the contrary It is said in the progress of the story that for three Months together publickly and afterwards for two years together more privately he argued and disputed things appertaining to the Kingdom of God It is an old rule and a true that Argumentum ab Authoritate ductum negativâ non valet That Arguments drawn from Authority negatively have no force nor value in them Secondly Whether the Apostle formally Totidens verbis taught the Disciples that the Holy Ghost was God or no certainly he did that which was as good or better for them than such a Doctrine formally delivered would have been yea and haply that which being interpreted amounted to as much as a declaring of him to have been God and so may be said eminently though not formally to have declared him to be God For by laying his hands upon them he obtained the gift of the Holy Ghost for them by whom they were miraculously acted speaking with strange Tongues and Prophesying which motions and actings of the Holy Ghost at one and the same time in them all with the like in other Christians up and down the World might be to them a convincing Argument of his Godhead though it be not such unto him who opposeth in the question in hand However that which the Apostle did for these Disciples in procuring the Holy Ghost to be given them argueth every whit as much or more care and zeal for their spiritual accommodation as his preaching that God to the Athenians whom they ignorantly worshipped did towards theirs So that this Act of the Apostle was very impertinently insisted upon for such a purpose as that pleaded here This for reply to this Argument Concerning his Eleventh Argument Sect. 17 the heart thereof is already broken in our answers to the fourth and fifth Arguments where we shewed and proved how the Holy Ghost might both hear from another and receive from another without any prejudice or impeachment of his Godhead Nevertheless let us give this Argument also the hearing and if there be any farther strain of reason beyond what was presented in the former Arguments we will weigh it in the balance of the Sanctuary This eleventh Argument then proceedeth thus He that hath any understanding distinct from God is not God the holy Spirit hath an understanding distinct from God Ergo c. The two passages of Scripture which are the strength and sinews of this Argument viz. Joh. 16.13 14 15. and Joh. 8.26 compared with ver 28. We have formerly had in consideration and found nothing there to support that cause for which they were produced and if there was nothing in them then for such a purpose certainly there is nothing since added unto them nor is there the least jot or title in either of these places that the Holy Ghost heareth from God that whereof he was ignorant before In what sense he is said not to speak of himself to take of the things of Christ to reveal them unto men hath been formerly opened and whatever there appears in the said passages to prove that the understanding or learning of the Holy Ghost is distinct from the understanding of God teaching relates only unto the humane understanding of Christ not of the Holy Ghost But of these things formerly Concerning that new place 1 Cor. 2.10 From whence he seeks to evince the understanding of the Holy Ghost to be another distinct from the understanding of God because it is here said that the Spirit searcheth all things even the deep things of God and the same understanding cannot be conceived or said to search it self or its own deep things We reply briefly and plainly First That the Spirit is said to search the deep things of God because he is able to guide or lead the understandings of men in a rational and discoursive way into the knowledge or discerning of the deep things of God It being a method proper and natural unto this kind of understanding I mean the understanding of men by certain steps and degrees to be led on to the knowledge of things that be more mysterious and remote It is a thing familiar and frequent in Scripture to ascribe an Action as well unto that which assists qualifies or enables unto it whether it be person or thing as unto the immediate and Proper Agent himself when the Action is such that the proper Agent who doth it could not have done it without such an assistance yea sometimes which is yet more in such case as we speak of the Action is denied to be done by the Agent who yet properly doth it and is attributed unto that whether person or thing which only assisteth or enableth to it Mat. 10.20 Mar. 13.11 Our Saviour encourageth his Disciples not to be troubled when they should be called before Rulers for his sake For saith he it is not you that speak but the Spirit of your Father that speaketh in you Now we know it was not the Holy Ghost that uttered these words but because the Apostles had not wisdom enough of themselves to make such Apologies without the assistance of the Holy Ghost
Wine when it is red and giveth its colour in the Cup or glass when it moveth it self upright i. e. when it springs or sparkles Prov. 23.31 Look not on it when it is red c. i.e. do not fix thine eye upon it do not continue looking on it for so the word looking oft imports his meaning is not that a man should not simply see or cast his eye upon it as if there would be danger in such a case for then he could not tell when or how to observe this Precept but his meaning is if a man will fix his eye upon it there is danger of being inflamed with inordinate love unto it So our Saviour Mat. 5.28 Whosoever shall look on a woman to lust after her i. e. until he lusts after her or after any such manner that he comes to lust after her hath committed adultery with her in his heart Now this sheweth when and how this lusting cometh to be propagated in the heart if there be any loveliness in the Creature this may draw our hearts forth as it were of course unto such covetings The reason why men and women hate not sin with a more vehement vigorous and perfect hatred than generally they do is partly because they do not frequently and with intenseness of mind consider the abundance of evil that is in it that violent and virulent Antipathy or contrariety that is in it to their comfort and peace in many kinds For certain it is that sin hath enough in it to set all the World on fire with enmity to it Yea as the Devil when he had sinned had that in him and upon him which being looked upon by God was sufficient to throw him down from Heaven into the bottom of Hell So likewise hath sin that in it which being clearly seen and diligently considered by men is sufficient to cast it down out of the heavens of mens love and desires into the deepest hell of their hatred and indignation So on the other hand it is as true concerning righteousness in general which Plato the Philosopher had a glimmering of And as it is with Righteousness in general so it is with and also concerning that excellent peece or member of it whereof we speak A being filled with the Spirit This is such a Master-peece of humane felicity it hath so much worth and goodness and desirableness in it that was it thoroughly known and frequently whetted upon the thoughts and minds of men and women they need take no further care how to come by such covetings after it as those now prescribed unto you as a means in the first place to obtain it unless happily it be to satisfie themselves in this that it is nothing but what is attainable For if indeed you shall look upon it as a thing absolutely out of your reach your souls will hardly put forth in coveting or desiring after it But this scruple being removed you would soon find your hearts full of those covetings and desires so full that they would not be long able to contain themselves but that they would break forth and utter themselves in such other waies and means which they shall understand to be proper and likely to obtain it If you ask me But what is there so excellent Sect. 8 so greatly desirable in this being filled with the Spirit which being known and narrowly considered by us must needs as you say set us on coveting after it and so put us into a nearer capacity of obtaining it I reply first in the general the desirableness of it is such so exceeding great that neither the Tongue of men or Angels are sufficient to express it it is of kin to the peace of God and partakes herewith in that property that it passeth all understanding so that when we shall travel many dales yea many years with our minds and understandings to search out and discover the riches of it we shall leave much hereof undiscovered and unknown But more particulary First Such a filling with the Spirit as we speak of will leave no place for foolish and hurtful lusts in one kind or other to play their parts within us which as Peter saith 1 Pet. 2.11 Fight against the soul that is against the peace comfort and prosperity of it As upon the bringing in of the Ark into the Tabernacle the Tabernacle was filled with smoak Exod. 40.34 And so in the Dedication of the Temple the Priests could not enter because of the glory there 1 Kings 8.10 11. even so when the soul when the inner Temple of the heart of a man or woman shall be filled with the Spirit of God there will be such a glory of holiness there that there will be no standing or abode for those base Companions unclean impure carnal and sensual desires and inclinations No but they will all be scattered as the Mist is scattered before the Sun when it ariseth in its might These Companions which have haunted your souls and inner man hitherto Pride Envy and Malice and inordinate love of the World Pleasure Ease and all such kind of things as these they will be sensible of the glorious presence of this Spirit of God in you they will not be able to abide it his presence will fright away all those Aliens and strangers that are contrary to him It is true the greatest filling with the Spirit that flesh and bloud is at lâ—ast ordinarily capable of obtaining will not wholly overwhelm or drown the flesh as to extinguish the motions or stirrings of it in men This is clear from many Scriptures and particularly from that of the Apostle Gal. 5.17 .. For the Flesh lusteth against the Spirit When by reason of the contrary lustings between the Flesh and the Spirit he saith they cannot do the things they would he speaks not so much indeed not at all of the species kind or substance of the Action but of the spiritual and exact manner of performing it Yea cannot do the things ye would his meaning is not that though they were willing to pray yet because of the lusting of the flesh they could not pray or though they were willing to hear the word yet they could not hear but thus ye cannot pray ye cannot hear or ye cannot give Alms as ye would that is with as much Faith with as much Fervency with as much Freedom and enlargement of Heart and Soul as ye desire The Flesh will be still interrupting and mingling it self with your actions and in preciseness and strictness of speech that which a servant of God or spiritual man properly would do is not simply to pray or simply to hear or to give Alms or the like But to do these and all other services and actions after the best and purest manner without any reluctancy or gainsayingness or interruption so that when men pray and do not pray thus when they hear and give Alms and do not both the one and the other upon such terms as these they
turn to the praise of the Spirit But we must do them with a desire and purpose of heart that they may be to his praise So that to sow to the Spirit denoteth fruitfulness in good works especially in such good works wherein more particularly the glorious goodness and power c. of the Spirit may be discovered unto the World and when men are addicted unto such waies and such works which have a proper and clear tendency to discover the goodness bounty power and excellency c. of the Spirit of God then they may be said to sow unto the Spirit especially when they do these things with an intention to commend his goodness and power unto the World So to sow to the Flesh is to do that which tendeth to please the sensual part of man and this with an intent to gratifie the Flesh whether we understand it in respect of the outward Actions of the body or the corrupt workings of the mind it is clear that men in either of them do sow to the Flesh Only this is to be minded that the taking care of the outward man and the doing of such things which in a regular way tend to the maintenance and comfortable subsistence thereof are never said to be a sowing to the Flesh in opposition to the Spirit but only when men are inordinate in the use of these things then and only then doth the Interest of the Flesh come in For whilst men and women are providing for the comfortable being of the outward man they all this while walk by the Rule of the Word of God and comport with the Spirit of God These kind of doings are not properly the works of the Flesh but may be more truly said to be the works of the Spirit For the Spirit of God requireth that all things should be done in a regular manner that the outward man may not be disadvantaged unto spiritual Services therefore the Spirit of God doth charge men with particular care and circumspection over their Bodies that by this means he may rejoyce with so much the greater Joy where he findeth men manage themselves so that they may be in a good capacity to do such things which are holy just and good and that are righteous and of a good report Now the reason why such things as these must needs be matter of praise unto the Spirit of God is because the hearts of men cannot lightly when they see men full of good works but acknowledge that these things do come from the Spirit of God because such works as these being in goodness and glory above the Line of men plainly assert their Original to be Divine and plainly inform the World that God by his Spirit vouchsafeth to dwell and to act in men and women from whom such excellent works as these proceed But more particularly such waies and works which outstrip the generality of men yea of Christians and which they are not at present able to understand nor to see the reason of them such were some of the actions and waies of the Apostle Paul 2 Cor. 5.13 For whether we be besides our selves it is for God or whether we be sober it is for your cause For the love of Christ constraineth us c. Paul seemed in some of his Actions as a man half-witted or besides himself and as a man bereaved of his senses yet this doubtless was of the best and choicest seed the best kind of sowing unto the Spirit of God it is true that at the first performance of them the World did not understand no nor Christians neither of an ordinary anointing as was even now hinted nor could-resolve them into their proper Principles so as to say that this was the Spirit of God that moved and stirred him up As the Seed for a while lieth buried in the ground and afterwards springeth up Even so when the reasons of such actions should be manifest unto them then they should confess that he had a great and mighty assistance of the Spirit of God with him There are some things which are above the ordinary reach of natural and moral men though the truth is there hath been here and there a Son of Nature Philosophers and such like men that have gone very far and as high it is likely as many of the Sons and Daughters of God have done or do as in that great work and strain of excellency in forgetting and forgiving of injuries and passing by all matters of unkindness disparagement and contempt which they have met withal from the hands of men Now for men and women to take no knowledge of such things from any nor to draw back from them or to withhold the hand of their goodness bounty or good will in any kind from them upon the account of any such hard measure received this is one of the highest and one of the most spiritual strains that can be that the nature of man is likely to partake of To be able to do good in the presence of all these discouragements doth argue even to the generality of men that such a man is of an excellent spirit and that he hath a great presence of the Spirit of God with him And doubtless though there may be excellent things written in this kind concerning those that have not been seasoned with the Gospel of Jesus Christ at least in so explicite a manner yet is there a more peculiar and a more rich presence of the Spirit vouchsafed unto those who enjoy the Gospel and which moveth them more strongly to spiritual actions and which have a more immediate and strong connexion with their present joy and comfort and also with their Eternal life and good of their souls But besides this there are other things of an excellent import Let your moderation saith the Apostle Phil. 4.5 be known unto all men The word signifieth let your yieldingness or comportance and compliance be known unto all men he meaneth sweetness and gentleness of disposition a readiness in men ever and anon to give away their own right to deny themselves in many things which according to strict terms and the rigour of the Law they might stand upon When ever there is danger that upon their account the Gospel is like to suffer in the hearts and consciences of men in case they should stand stifly upon their own rights then the opportunity is before a man then hath he a call to practice that moderation and that yieldingness and gentleness of Spirit which the Apostle calleth for at the hands of Christians We might instance in many more particulars of this nature but you see by that little which we have insisted upon what we mean by sowing to the Spirit But if you ask How should such a thing as this be any way or means to help us forwards in this viz. A being filled with the Spirit or any waies promote such an end I answer This is clear from the Principle insisted upon in the former
him that hath shall be given Man who shall nourish and cherish the motions of the Spirit of God when they are in him as it were in swadling cloaths and little and shall be a good Foster-Father unto them shall certainly have a greater and greater presence of this Spirit untill it shall enable him to do great and glorious things and so shall delight in him daily more and more and stir and raise up other and more excellent motions which never came into his mind or heart before Fifthly Sect. 10 Another means whereby the Temple of your souls may be filled with the glory of the Spirit of God is to be led by the Spirit Rom. 8.14 You know there are some Horses will not be led but a man must pull and haule them after him but there are other Horses that are obedient and tractable in your hand So where there is a tractableness and teachableness in men that the Spirit of God leadeth them as it were by the hand this way and that way when men are easie to be taught by him this is another ready and pregnant means whereby to be filled with the Spirit My Brethren you may be said to be led by the Spirit when you go along with him or are willing to go that way wherein he would lead you by every good motion The Spirit doth take as it were every man and woman by the hand and doth upon the matter desire them to be willing to be lead Now when men and women are willing to accept of the Spirit of God for their Leader and Guider in such waies and courses as he doth like to lead them unto these are they that are led by the Spirit of God It is no great difficulty no great Master-piece to know when and in what cases we are led by the Spirit of God and when not for if we know but so much as to be able to distinguish between good and evil if we can but distinguish such motions that be good from those that be evil we may know by this alone when we are led by the Spirit of God and when not For most certain it is that all motions to good which are either mediate or immediate are from the Spirit of God therefore if it be a good motion it is easie to know what Parent it hath namely God So now if by any motions which are at any time stirring or working within us we find our hearts drawn out unto such and such a good way and work in this case if we shall seek for or consult with the dark part of our souls to find out Arguments to disparage them as if they were not the motions of God or of the Spirit of God but were from some other Principle there may be much danger in it But if men shall not seek to draw back upon any such pretenses as these only because they would not go along with the motion it being contrary to some unruly lust or unworthy design which they are carrying on in the World but shall be willing to be led by the Spirit If they need not to be pulled and hauled but shall come on freely and readily and shall be willing to go along with the motions of the Spirit without asking any question for conscience sake or rather for lusts sake this is another great advantage that will turn to an happy account in order to a compleating this great design of your being filled with the Spirit of God For there is nothing that giveth a more demonstrative proof that a man is a true born Son of God than that he is willing to be led by the Spirit in the sense declared It was a saying amongst the Romans He is an ill Souldier that followeth his Captain groaning and sighing Even so he is not a reconciled person with his own peace and comfort who studies and casteth about and would fain be excused from the service of God By the way that we may not discourage any to comply at any time with the motions of the Spirit when any person man or woman shall make a long work of finding out pretenses before they will go along with these motions nevertheless if they do comply and go along with them at last though it be late yet better so than wholly to reject and cast them off but this is not the way of wisdom there is a far better and more excellent way than this in order to the great blessedness we speak of of being filled with the Spirit which is to be freely willing to go along with the Spirit of God in his leading and guidance And so we have briefly done with this means also Only the reason or ground of this direction we shall illustrate a little further viz. He that hath shall have more abundantly Sect. 11 They that comport with the Holy Ghost in his motions who are willing to go along with him in works of Holiness and goodness they do by him as a man doth by his friend whom he symbolizeth with in Disposition Genius and Temper his waies are his waies his delight his delight his sorrows his sorrows this strengthens Friendship between man and man Just so when a man shall symbolize and fall in at every turn with the Spirit of God and shall be like unto him in his waies and shall follow him in his motions and shall own them such a deportment as this is will cause the Spirit of God to delight in a man and to rejoyce in him For if the Spirit of God be capable of being grieved as it appears he is by what the Apostle saith concerning him Eph. 4.30 And grieve not the holy Spirit of God c. Then certainly he may be pleased and delighted he may be so used and entreated by men so that he will take pleasure and delight in them We have opened this Metaphor unto you heretofore therefore we shall only touch it by the way Grief when it is applied unto the Spirit of God doth not suppose or imply any such thing as if the Holy Ghost may be grieved in a true or proper sense No but the meaning is this that such a course may be taken by men that the Spirit of God may be provoked to do as men use to do under grief As for instance when men are under the Passion of grief they are indisposed unto action they are listless unto any expression of themselves in one kind or other grief and sorrow straitens and contracts the hearts of men that they become half dead having no life no lust no spirit to any thing out of themselves So likewise the Spirit may be said to be grieved when he keepeth silence in men and doth not act as he was wont to do When there is a deadness in the Soul when there are no lustings therein unto that which is good it is a sign that the Spirit is grieved because he stirreth not he moveth not he cometh not forth as he was wont
external Act it self of sin This is done when the heart or will of man or woman falleth in with the Lust and taketh her to Wife and couple themselves with her i. e. when men approve and like of the Lust or Desire we speak of and begin to take care as the Apostle elsewhere speaks to make provision for it or to bethink themselves how they may gratifie it and fulfil it By the way when James saith as we have heard Then when Lust hath conceived it bringeth forth sin The meaning is not as if this alwaies proved so viz. that every Lust consented unto produceth the external or complete Act of sinning there are many times Conceptions where there are no Births or bringing forth of Children many things may interpose to occasion an abortion or a consumption of that which is conceived in the womb And thus it may be and often is in the case of Lusts in their conceptions many men have for a time intended and purposed to do many things that are evil whose purposes and intentions notwithstanding have been dissolved or turned out of their way so that they never come to be put in execution This is apparent in Davids case when by Abigail's wise behaviour and advice he was taken off from his hard and bloudy intentions against Nabal and his House Therefore the Apostles meaning in saying that when lust hath conceived it bringeth forth sin is not to shew what is alwaies done in the case he speaks of but what is frequently done and alwaies likely or probable to be done of which kind of sayings there are very many in the Scriptures Joh. 11.9 10. If any man walk in the day saith our Saviour he stumbleth not but if a man walk in the night he stumbleth his meaning is neither to affirm that no man that walketh in the day ever stumbleth nor that every man that walketh in the night doth stumble but only that there is a probability both of the one and of the other and that they are likely either to stumble or not to stumble So likewise the Apostle Paul 1 Cor. 7.32 33. The unmarried careth for the things of the Lord c. But this only by the way The business we have in hand is to give you to understand and know that that kind of lusting which hindreth your being filled with the Spirit yea and will hinder it untill it be taken away is that which is owned accepted and approved of by the will and judgement of a man or woman and for the gratifying and fulfilling whereof care is taken by men Such lusts as these are they which grieve and quench the Spirit and consequently hinder his progress motion or advance in the soul When with the Scriptures we say the Spirit is grieved we do not mean nor doth the Holy Ghost in this expression mean any thing else but only that he is turned out of the way he doth retire himself and is quiet and still men shall hear but very little from him so that there will be but very weak and faint motions and suggestions from him But we were saying unto you that all fleshly lusts in the general are obstructive to the course of the Spirit Sect. 15 in his advance or growth in the soul Now as all Lusts in the general entertained and countenanced as hath been declared in the heart and soul are malignant against and opposite unto the growth and coming on of the Spirit in the Soul so the Scriptures seem to cast an eye upon some as being of a more virulent and express antipathy in this kind than others and obstruct that blessedness of the soul we speak of with an higher hand than their fellows These are such lusts which carry in them a direct contrariety to those signal characters or properties which the Scriptures take notice of and ascribe unto the Holy Ghost We shall take notice of at present and briefly insist upon only four of these and the like number of lusts in men more directly opposite unto them First The Spirit of God is famously known throughout the Scriptures by the great attribute of holiness he is more frequently termed the holy Spirit than spoken of under any other name or expressed by any other Character whatsoever We shall not need to cite places for this The thing I presume is sufficiently known unto you all A second property which the Scriptures attribute unto the Spirit of God is Grace or a gracious disposition Heb. 10.29 He is termed The Spirit of grace And God is termed The God of all grace 1 Pet. 5.10 A third property taken notice of in the Holy Ghost by the Scriptures is his heavenliness he is said in 1 Pet. 1.12 to have been sent down from heaven which implies that his coming or sending into the World is about the affairs of heaven and that he only mindeth these so elsewhere he is said to be the Spirit which is of God 1 Cor. 2.12 14. So also in Joh. 15.26 Christ promiseth to send him from the Father all which imply him to be an heavenly and heavenly minded Spirit A fourth property and the last we shall now take notice of which the Scriptures mind in the Holy Ghost is a disposition and propensness of mind in him to be communicating and revealing the Counsels and secret things of God unto the minds and consciences of men This property of the Spirit of God which is of some assinity with the last named and gives testimony unto it is oft mentioned in the Scriptures 1 Cor. 2.10 11 12 13. But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God For what man knoweth the things of a man save the Spirit of man which is in him c. So again ver 12 13. Now we have not received the Spirit of the World but the Spirit which is of God that we might know viz. by his discovering it unto our Judgments and Consciences the things that are freely given to us of God which things also we speak not in the words which mans wisdom teacheth but which the Holy Ghost teacheth And so in Joh. 16.13 Howbeit when the Spirit of truth is come speaking of the Comforter he will guide you into all truth c. and he will shew you things to come c. This is another heavenly property of him who cometh from the Father to communicate and acquaint men with the great mysteries of the Counsels of God so far as it doth concern the souls of men to know them Now all such lusts and sinful dispositions being indulged and nourished which are contrary to and fight against these properties and dispositions of the Spirit are and must in reason needs be most distasteful unto him and consequently most obstructive to him in his way of advancing his blessed presence in the souls of men The first of the four Particulars attributed unto the Holy Ghost in Scripture was holiness Sect.
This is a second thing by the way Thirdly We may add that likewise by the way that in reference to many persons the question now under consideration is Sect. 3 upon the matter no question at all I mean in this respect because they are so manifestly and so apparently filled with an unclean Spirit one or more that there is no place left for any considerable enquiry whether they be filled with the Spirit of God or no The reason is because they do plainly discover themselves to be filled with the spirit of the World Of this sort of persons are all those who live whether in the secret or open practice of those sins whether one or more which the Holy Ghost in the Scriptures expresly declares to be inconsistent with an estate of Grace and with Salvation and for which the Holy Ghost excludeth them out of heaven We have a list of several of these kinds of persons drawn up by the Apostle 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither Idolaters nor Fornicators nor Adulterers nor Effeminate nor abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Railers nor Extortioners shall inherit the Kingdom of God meaning if they continue such But you are washed c. Some of these with a clause of enlargement which taketh in more than are here named we have elsewhere mentioned by the same Apostle Eph. 5 5 6. For this ye know that no Whoremonger nor Vnclean person nor the Covetous man who is an Idolater hath any c. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the Children of disobedience It seemeth that there was in the Apostles daies such a Generation of men like unto which we have in these daies who are called Rantors who bear men in hand being first deceived themselves they labour to deceive others also that for such things as these are even all manner of abominations though they commit them yet there is no such thing as the wrath of God coming upon them no but they can follow these wicked practices with the greatest liberty and that they understand their liberty to be such that they may do such things as these without any regret So that concerning such persons as these we need not spend time in debating the case whether they be filled with the Spirit of God or with some other Spirit contrary unto him The case is evident enough without debate As a man needs not a touchstone for a Chip or a piece of brown Paper to try whether these be good Gold or no these plainly enough discover themselves to be no Gold without the Touchstone every mans sense will inform him of it So that the Question propounded lately is chiefly or only to be managed between persons that have some colourable or plausible pretense to a being filled with the Spirit of God and such who have a real and substantial ground for such a claim Fourthly Sect. 4 That also is to be premised and remembred by the way that we do not intend to sift or examine the difference between a regenerate and an unregenerate estate nor make a discovery of those who have the sanctifying Spirit of God in any degree from amongst those who totally want it but only to search after and if it may be find out who they are that are really filled with the Spirit of God amongst those who pretend to such a fulness and how these may be manifested from the other Fifthly and lastly This also would be taken along with us Sect. 5 that the Spirit of God being a voluntary Agent doth not utter himself in all or every person whom he filleth with his presence in all the variety of his gifts And from hence it followeth that men may be filled with the Spirit of God in respect of some one of his operations and yet make no appearance of the fulness of the Spirit in some other 1 Cor. 12.8 9 10. For to one is given by the Spirit the word of Wisdom to another the word of Knowledge by the same Spirit c. Here we may clearly see that one and the self same Spirit of God is able to fill several men with variety of gifts with several kinds of filling One may be filled with the Spirit of God in respect of Knowledge another may be filled with the Spirit of God in respect of Wisdom and yet may not be filled with him in some other consideration But if you ask me the difference between Wisdom and Knowledge you may conceive it thus Wisdom implieth a heavenly dexterity a faculty and ability to apply general Rules or Sayings to particular Cases to be able to find out Rules whereby to resolve Questions and Cases which another man who wanteth the Spirit of Wisdom will not be able to see As for instance Our Saviour when he was put to it by the Scribes and Pharisees to justifie the Fact of his Disciples in plucking the Ears of Corn against their unjust Clamours if he had not had a rich anointing of this gift of the Spirit of Wisdom he would not have been able to find out a passage of Scripture to have justified this Practice of theirs but you know where he findeth it and to prove the lawfulness of what his Disciples did Have ye not read saith he Mat. 12.3 4. what David did and those with him when they were hungry how that they went to the House of God and eat the Shew-bread which was not lawful for them to do And so he gives another instance of the Priests Circumcising on the Sabbath day and yet they pollute not the Sabbath Here he by the Spirit of Wisdom findeth the grounds that are contained in these passages of Scriptures laid up somewhat close out of the way of the ordinary thoughts of men It is like not any of the Apostles had been able to make use of these to plead their own cause but the Lord Jesus Christ by reason of that Spirit of Wisdom did it effectually There is the like gift of the Spirit to a degree which is discernable to those that have eyes to discern Men that are but of competent Judgments may clearly see that in some men the Spirit of God doth put forth himself in this great and happy gift of Wisdom making them able to find out grounds and passages of Scripture for the clearing and unfolding of such questions and difficulties which other men and men that are more excellent in their way in some other gifts of the Spirit are not able to do Now Knowledge noteth an understanding of the general Rules themselves and the things themselves which are delivered and asserted in the Scriptures A man may have all Knowledge as the Scriptures speak he may be able to repeat the whole Scriptures from first to last by heart and give an account of the sense and meaning of
the work of Redemption Sathans chief work lies to undermine the Godhead of those persons to whom that work is most appropriate and who are most engaged therein For the Son of God is his great Enemy and the Person who threateneth his undoing and the Ruine of all that he hath gotten by drawing men aside from God And then likewise the Holy Ghost hath put to his supreme hand all his work being bent against the Devil and his Temptations Now in reason it cannot be thought but that he Satan will be more engaged against these to bring their Godhead if it be possible into question and to destroy the belief of it out of the World He that doth but know the nature of him as that he is full of malice mischief and bloud and that he is ready to rise up against God himself as far as he is able I say they that do but know the Devil so far cannot wonder at it or think it strange that he should labour to fill the World in all the quarters of it with such kind of Notions and Opinions that shall make the greatest breaches upon the honour and reverence that is gotten up into the hearts of men both towards the Lord Christ God blessed for ever and the Holy Ghost that Spirit of God by whom the Children of God are sealed to the day of their Redemption But as the Prophet Jeremiah in a case not much unlike demands What is the Chaff to the Wheat So may we say What is finite to that which is infinite What is a Creature for the carrying on of the Salvation of the World in comparison of the great Creator Secondly Whereas there are a thousand thousands and ten thousand times ten thousands Saints upon the Earth and these in places far distant from one another to be filled at the same time with the Spirit of God or that may be engaged with their hearts and souls in waies and means to be thus filled with the Spirit if the Spirit which should fill them in this kind be a created a finite Spirit limited and confined to one and the same place at one and the same time for this must be his condition if he be finite How can these be raised to any ground of hope that ever they should be filled with the Spirit For if he be a finite Spirit it is impossible that he should fill any more than one person at a time and so must depart and withdraw thence to fill another And As Andrew said Joh. 6.9 of that slender provision which was to be had in comparison of the great multitude that were to be fed There is saith he a Lad here which hath five barley Loaves and two small Fishes but what are these amongst so many So may we well demand and ask in the case before us there being such vast numbers and multitudes to be filled with the Spirit What is a limited a finite a created Spirit to fill them all What is such a Spirit as this amongst so many thousands such an infinite number of men and women who all are labouring to be filled with the Spirit How is it possible he should accommodate such a numberless number of Saints so as to make them all glad Therefore they who teach men that the Holy Ghost the Spirit that shall fill them is but a Creature like unto themselves in limitedness and fuâ—iteness of being do by these whom it concerns to be filled with the Spirit and in order hereunto advance in their endeavours accordingly much as those Spies of old did by the Israelites Num. 13.32 who by bringing an evil report upon the good Land of Canaan and telling them that it was a Land that did eat up the Inhabitants of it discouraged the hearts of the People from attempting the Conquest and possession of it if it had not been for Caleb and Joshuah whose hearts were more upright In like manner they that bring up such a report as this upon the Spirit as that he is but a finite Spirit a created Spirit a straitned Spirit what do they do else but discourage the hearts and weaken the hands of those who have given out themselves and have their hands lifted up to such an exercise and make Treasure of such an heavenly advice and piece of Counsel as this is of being filled with the Spirit of the ever blessed God And besides if the Spirit we speak of with which the Saints are to be filled be a finite Spirit suppose he could at any time mind and attend them all all over the World from the East to the West and from the North to the South in their several applications of themselves to obtain such a filling yet he could actually fill but one person one heart or one soul at once and therefore when he hath filled one he must empty him again by withdrawing himself from him before he can fill another because it is impossible that he should fill them all with himself at one and the same time If it be replied Sect. 4 but he may be said to fill the Saints with himself although he doth not abide alwaies personally present with them viz. by leaving strong impressions of himself his grace and power upon their hearts and spirits though in person he be withdrawn from them as those Saints or Christians amongst whom Paul had been preaching the Gospel and had not only prevailed with them to believe but had put them into a zealous posture of profession and made them like unto himself these may be said to be filled with Paul or with Pauls spirit I reply That holy and zealous impressions upon the hearts and spirits of men may be declarative of their being filled with the Spirit of God but they are not properly and formally their filling or their being filled with this Spirit they are but the suites symptoms or signs of their being filled therewith as the Grapes that grow upon the Vine are not the Vine it self A being filled with the Spirit implies an actual residence or abode of the Spirit himself in men according to that of our Saviour Joh. 14.16 17. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever he in person not in his gifts or operations only So in the next verse And he shall be in you And the Apostle maketh a plain and express difference between the Person of the Spirit and the Gifts of the Spirit 1 Cor. 12.5 Now there are diversities of gifts but the same Spirit So verse 11. But all these worketh that one and the self-same Spirit And the Scripture from place to place speaketh of the Holy Ghost as personally inhabiting or residing in the Saints as in these and the like expressions and passages 2 Tim. 1.14 That good thing which was committed unto thee saith Paul to Timothy keep by the Holy Ghost which or who dwelleth in us the gifts or operations of the Holy Ghost
reason I conceive of this difference may be because the holy Angels continuing in their obedience and loyalty unto God are all of them great Officers and Ministers of State in his Kingdom and have not a Kingdom by themselves or apart from his Whereas Sathan with his Complices not keeping and maintaining their obedience and loyalty unto God and so not keeping their standing in his love and favour but being cast out thereof they become a Kingdom by themselves and have one in chief over them It is very probable that there are several ranks and degrees of Angels Sect. 6 from Rom. 8.38 and again from Eph. 1.21 Col. 1.16 Eph. 6.12 and some other places in Scriptures do seem to give this kind of overture viz. that there are several ranks and orders of Angels and it is not much improbable but that there is a subordination amongst them and that some are of a Superiour Order and some of an Inferiour and that every rank hath one that is the principal or superintendent over the rest of the same rank though this be but conjectural too We read indeed of Arch-Angels in the Scriptures 1 Thes 4.16 So Jude ver 9. in this latter place the Arch-Angel spoken off is called by his proper name Michael which rather imports a Species or order of such Angels than that there is only one Arch-Angel and his name Michael for if there had been but one Arch-Angel it had been more proper to have said the Arch-Angel without calling him by his proper name which ordinarily serveth to distinguish one person from another of the same Species and Dan. 10.13 Michael is called one of the chief Princes which importeth that there are more of the same order i. e. one of the Arch-Angels though perhaps the first of them as the Margin gives you the liberty of reading it Though for good order they have one that doth precede or go before yet that there should be any one that should have the sovereign power or rule and ordering of all the rest of all ranks and orders is contrary to reason and hath no footing in Scripture Concerning the other place mentioned 1 Thes 4.16 where we have it translated with a shout and with the voice of the Arch-Angel as if there were one such Angel and no more the truth is according to the original Greek it may rather be read With the voice of an Arch-Angel for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with an Article but without and so doth signifie one of a great number Secondly The Schoolmen who have many of them addicted themselves to the study and contemplation of these things which are held forth in the Scriptures concerning the Angels whose Notions in these speculations are less to be suspected of partiality seeing they relate not to any difference and controversie between them nor yet to the establishment of the Papal Chair and therefore they in their determinations and conceptions are not like to be any whit prejudiced herein Now then they generally hold not only that there is an Order and distinct Band or Regiment of Arch-Angels but that there are many other Orders of Celestial Spirits above them as Cherubins Seraphins Dominions Thrones c. yea and that they are the lowest of all others except those that have the common name of Angels appropriate unto them and they give an account of this opinion and have their Scriptures for all these things though it may be they may not all hold weight if they be examined yet they have an appearance of reason for what they say Thirdly The Jewish Rabbies hold and teach that there are more Arch-Angels than one and they undertake to call them by their names One they call be the name Vriel a second Raphael a third Gabriel a fourth Michael a fifth Nuriel But it is also the sense of some that are more sober and considerate that there are more Arch-Angels though we meet with this name but in one or two places in the Scriptures Fourthly The Scriptures seem to imply and teach that all the Angels that are employed at any time about the Saints and for their benefit are immediately commissioned and sent forth about their respective Ministrations by God himself or by Jesus Christ to whom they stand charged with fealty and homage Heb. 1.6 a place lately insisted on upon another occasion Let all the Angels worship him Fifthly Sect. 7 In case it should be granted which yet never was nor I believe ever will be proved that there is one Angel placed by God in any such superintendency over all the rest of the Angels from whom they receive all their Orders and Commissions concerning all their transactions or all that they are to execute and do in the World yet it will not follow from hence neither that this Angel must presently be that Spirit which is surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy or the Spirit of God which is said to be given unto his Saints and those who do believe as the earnest of their inheritance by whom they are sealed up to the day of their Redemption who in Scripture is dignified as the Author and Donor of all the spiritual gifts mentioned 1 Cor. 12. with whom in the Scripture before us we are all exhorted to be filled This is no where to be found in the Scriptures neither hath it foundation nor piece of foundation there If it could I say be supposed and granted for Arguments sake that there should be an Angel in chief over all the rest yet this doth not follow that this Spirit in our Text is an Angel and not the Holy Ghost i. e. God Sixthly Though it be supposed and taken for granted that men and women are tempted unto sin and wickedness at one and the same time all the World over yet it cannot be proved that they are tempted by the Devil whether Beelzebub or any under him But every one saith James Jam. 1.14 is tempted when he is drawn away or being drawn away of his own lust and enticed meaning that there are Lusts found in every man which perform the Work or Office of a Tempter secretly perswading and enclining them unto waies and Actions which are sinful and which many times prevail in this kind when there is no other Tempter at all that hath to do with them So that the tempting of men and women unto evil in never such numbers or multitudes at one and the same time in the World doth not argue that the Devil the Prince of Devils either immediately by himself or mediately by any under-Devil tempteth them But certain it is that when ever the Saints stir or move in any good way pray meditate hear and attend the good Word of God in any part of the World that the Spirit of God is with them quickning and exciting them to these things and strengthening them in the performance thereof because there is no disposition in men unto that which is good but that which is raised
and drawn forth by the Spirit of God in them Hence you see that that which is supposed or taken for granted in the Objection in hand viz. that the Devil is said to tempt all the World over at one and the same time is an airy and loose supposition and hath no stable Basis or Foundation to support it neither doth it hold parallel with the Holy Ghost because it is possible that men and women may be tempted and yet not by the Devil It is true the Devil doth compass the Earth to and fro but we see it cannot be concluded that every temptation to sin and wickedness is from the Devil because the Apostle James saith expresly that a man when he is tempted he is drawn away with his own Lust and enticed so that if there were no Devils men might be drawn away with their own Lusts Seventhly Concerning those that are tempted Sect. 8 or said to be tempted by the Devil there is no such emphatical punctual or precise limitation or appropriation of their temptations to one unclean Spirit or Devil as there is of all the variety of spiritual gifts unto one holy spirit 1 Cor. 12.4 Now there are diversities of gifts saith the Apostle but the same Spirit It is no where said that there are varieties of temptations but the same Tempter or the same tempting Spirit Again To one is given by the Spirit the word of Wisdom to another the word of Knowledge by the same Spirit to another Faith by the same Spirit to another working of Miracles to another Prophesie to another discerning of Spirits to another divers kinds of Tongues to another the interpretation of Tongues but all these worketh that one and the self-same Spirit Ver. 8 9 10 11. A man would think by these expressions especially by the last but all these worketh one and the self-same Spirit that the Apostle had foreseen that there would in time rise up such a Generation of men in the Christian World whom he meant to way-lay in their errour viz. such who would deny the Divinity of the Spirit yea and would pretend and plead by way of countenance for their errour that there are many Spirits and that these amongst them perform all those operations dispense all those gifts the performance and dispensation whereof are the peculiar and appropriate praise of one and the self-same Spirit viz. that Spirit which is infinite increated and God himself Eighthly The Apostle a little before the passages now cited viz. ver 4 5. compared plainly enough teacheth or supposeth that as there are no more Lords than one notwithstanding the variety of Administrations so there are no more Spirits but one notwithstanding the great variety and diversity of gifts Now there are diversity of gifts but the same Spirit and there are differences of administrations but the same Lord the same Spirit and the same Lord. Is it not rational to infer from hence that the Apostle did not own or acknowledge any more Spirits interessed in giving or bestowing the great multiplicity and diversity of spiritual gifts which in these times especially of which the Apostle here speaketh did abound in all Christian Churches Than he did acknowledge Lords in the disposing of the several Administrations of those gifts Now those Enemies of the Spirit of God I mean to the Divinity of this Spirit with whom we have now to do do confess and acknowledge that there is but one Lord i. e. but one Jesus Christ though they count it no Sacriledge to rob him also of his equality with God they confess him indeed to be God the Scriptures in plain and express words affirming this but what manner or kind of God they would make him neither do I nor I suppose themselves well know For they deny him to be the most High God and so they seem to make him some demy-God But this only by the way By the consideration now insisted upon and suggested by the Apostle it plainly appeareth that however there be Legions of Tempters or of Devils who may tempt at the same time in several places of the World and all these temptations be ascribed to the Devil or to the Prince of Devils because of their subordination unto him in such actions yet there is no such number of these holy Spirits who fill the Saints with their presence all over the World at the same time No But that this is one and the same Spirit who upon this account must needs be God Ninthly Whereas the Apostle verse 11 of the late mentioned Chapter ascribeth such a liberty to the Spirit as to divide to every man as he pleaseth But all these worketh that one and the self-same Spirit dividing to every man severally as he will Is not this also of like pregnant intimation that he looked upon him as God For hath God vested any such Prerogative in any Angel or created Spirit to govern the World to Umpire or administer the Affairs of the Children of men after their own will and pleasure Or is not the disposing and bestowing of those excellent gifts and endowments of which the Apostle speaks so much in that Contexture of Scripture mentioned a considerable vein and piece of the Government of the World For what other thing almost can we look upon that is so considerable in the Government and Ministration of the Affairs of the World as the disposing of those excellent gifts and endowments Now then he that gives out and dispenses these as he will and pleaseth is no Creature No Creature hath the Government of these Master dispensations in his own hand and at his own disposure none but God himself 10ly Comparing the said ver 11. now cited with ver 6. Sect. 9 of the Chapter we may have a light clear enough to see that the Apostle supposeth the Spirit of which he all along speaketh to be God Verse 6. He had said There are diversities of operations but it is the same God which worketh all in all And ver 11. He saith thus But all these things worketh that one and the self-same Spirit Therefore the same God of which he spake in the former verse and the same Spirit of which he speaks in the latter verse are one and the same God the working of the same things being respectively ascribed to him Nor can it with any colour of reason here be pretended that the same actions may be and frequently are in Scripture ascribed unto God and unto the Creature God is often said to save men and so Timothy is said to save men 1 Tim. 4.16 So here God may be said to work all these things and the Spirit may be said to work all these things also although it be supposed that the Spirit is a Creature The reason why this pretense will not serve here is First Because though the same attribution here in the same Contexture of Scripture he made unto God and then unto the Spirit of God yet there is not the least intimation
dissatisfaction and contradict and be contentious such ought to know and consider for their satisfaction that neither they the Apostles nor yet the Churches of God far or near had in the case mentioned any such custome which was contrary unto and differing from that which now they had commended unto them So the great Prophet David long before judged it an absurdity a thing unworthy of him to act any thing wherein he should offend against or condemn the generation of the Righteous Psal 73.15 meaning the generality of Saints or persons fearing God So that the Authority Testimony and Consent of Christians in their several Generations in matters concerning their Profession and Religion ought to be and alwaies hath been amongst the best and soundest Christians of very great esteem especially when matters in question between themselves could not be cleared issued or determined otherwise And they that in such cases would not be satisfied herewith were still looked upon by sober Christians as men of proud turbulent and unpeaceable spirits according to the saying of an ancient Writer Contra rationem nemo sobrius Contra Scripturas nemo Christianus Contra Ecclesiam nemo pacificus And it is a saying of a learned Country-man of our own Doctor White Hominem Christianum nunquam eum arbitrabor qui judicium Ecclesiae nihili fecerit Another late Writer of great note and worth hath this saying Quod per omnem Ecclesiam receptum est disputando velle in cotroversiam vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Now then for the swaying and ordering of our Judgments in the Question in hand in case we be at a loss or at a stand in respect of all artificial Arguments and Proofs from the Scriptures certainly the Judgment of the Christian Churches and of the learned Teachers thereof in all Ages is of the most and safest concernment unto us What their sense in the case more generally is and from the Apostles time hath been we shall shew presently Secondly Sect. 13 Suppose this to be the case that we are travelling in a Journey we come where there is a diversity of waies one on this hand another on that hand and being strangers in the Country we know not which of the two waies leads to the place whither we are going only we are certainly informed that many sober and understanding persons who have travelled to the same place whither we are going and were careful in their Journey to find out the right way went that way for example which lieth on the right hand and that very few and these little considerable otherwise went the other way that lieth on the left hand Is it not then much more reasonable that in this uncertainty we should take that way which hath been most occupied and beaten by the feet of so many discreet and wary Travellers who we have the greatest grounds of confidence to believe are safely arrived at the place whither they intended their Journey and we intend ours also than to adventure our selves in the other way concerning which we know not whether ever any person travelling in it came in peace to his Journeys end This is the case between the two Opinions before us that which denieth the Holy Ghost to be God the same God in Essence or Substance with the Father and that which confesseth or believeth him to be God equal with the Father Now then there is on the right hand way those who say that the Holy Ghost is God the most high God And there are on the left hand those also who deny him to be the most High God But those that went on the right hand way were the generality of Christians which were most sober and most learned and fullest of Piety and Zeal who believed the Holy Ghost to be God indeed one and the same God with the Father and concerning these viz. the generality of ancient Fathers and Christian Martyrs of old and Confessours in the Primitive times and the great body of Christians taught and instructed by them we have the greatest assurance that lightly can be that these are safely arrived at the place whereunto they travelled which is the Kingdom of Heaven Whereas concerning those who have gone the other way which saith the Holy Ghost is not God but a created and finite Spirit as they are very inconsiderable as I said being compared with those that have gone the other way so were they viz. the greatest number of those few the greatest Persecutors that ever the Christian Churches met withal For it is generally acknowledged that the Arian Persecution was the greatest that ever was and that it rose from out of them And for the course of their lives they are not therein comparable to the generality of those that are gone the other way So that in such a case as this it is easie to determine what is best becoming Christians to do if they should be strangers to both the Opinions If they do not know but that the one may be as good as the other yet inasmuch as the generality and best sort of Travellers those who are of the best credit and most judicious have gone that way which we are contending for it is most safe and most acceptable in the eyes of God who loveth that men should act according to Principles of Reason for men in their judgment to go along with such For certainly after a consciencious search and enquiry about the truth in any matter of question in Christian Religion if we cannot come by the light of any Argument from the Scriptures to satisfie our selves touching the truth therein God himself doth send us for our resolution to the footsteps of the Flock and to the Shepherds Tents I mean to the Authority and Judgment of the Churches of Christ in their Generation Thirdly Sect. 14 Though God in his Law Exod. 23.2 prohibiteth men to follow a multitude to do evil what multitude soever it be and consequently to joyn with a multitude in receiving or taking up an Error yet of the two it is better I mean it is far the lesser sin and less provoking in the sight of God to follow a multitude of grave wise and consciencious persons upon the terms specified though it be as to matter of issue and event to take up an erroneous Perswasion or Opinion than it is to forsake such a multitude as we speak of grave wise c. though a man should peradventure embrace the truth it is more safe for a man to take up an error with such a Multitude than to go alone or with some few or inconsiderate or inconsiderable ones only The reason is because it is much more reasonable to expect the truth amongst a multitude of grave sober and consciencious persons who are studious of the truth than to expect it amongst a few inconsiderable persons comparatively concerning whose integrity or unfeigned love to the truth there is much more doubt and question Now this also is the case before us
that seem streight which is crooked and to justifie that which is to be condemned I mean their practice of turning aside from the Ministry of the Gospel is that the Ministers in these daies do not cannot work miracles as the Apostles did and therefore they do not hear them This Pretext hath less in it than either of the former For where doth the Scripture make the want of a gift of working Miracles in them that preach the Gospel a ground or reason why men should not hear them It is expresly said Joh. 10.41 of John the Baptist that he wrought no Miracles yet the Lord Christ said of him Joh. 5.35 That he was a burning and a shining light and it was prophesyed of him by an Angel from heaven That he should turn many of the Children of Israel unto the Lord their God and that he should be filled with the Holy Ghost even from his mothers womb Luke 1.15 Nor do we read that Timothy had the gift of working Miracles yet Paul chargeth him before God and the Lord Jesus who shall judge the quick and the dead at his appearance and Kingdom That he should preach the Word that he be instant in season and out of season that he should reprove rebuke exhort with all long-suffering and Doctrine 2 Tim. 4.1 2. And as we lately heard assureth him that by taking heed unto himself and to his Doctrine by a continuing therein he should both save himself and those who should hear him 1 Tim. 4.16 Again the men with whom we have to do are not willing to be looked upon as Infidels or Unbelievers if not then what have they to do with Miracles or Miracles wiht them Prophesying or Preaching without Miracles is for them who do believe wherefore Tongues saith the Apostle speaking of Tongues extraordinarily and miraculously given are for a sign not to them that do believe but to them that believe not but Prophesying serveth not for them that believe not but for them which believe 1 Cor. 14.22 So that men and women who own the Gospel to be a truth and to come from God need no Sign or Miracle but an effectual opening and applying this Gospel in the several parts and branches of it unto them By the way when the Apostle saith that Tongues are not for a sign to those that believe but to those that believe not he doth not mean as if those who do believe could receive no benefit or edification by Signs or Miracles but only meer Infidels For doubtless they who do believe may receive a confirmation and encrease of their Faith from Signs As the Disciples of Christ themselves are said to have believed on him with a new Faith or a Faith renewed and encreased for they did believe on him before upon his first Miracle of turning Water into Wine Joh. 2.11 But the Apostles meaning is that Miracles or Signs are not so necessary for those who do already believe though but in part As for those who are wholly unbelieving the reason is because they who are wholly Infidels and unbelieving are Neglecters or Despisers if not professed Enemies and Opposers of the Gospel and therefore they stand in need of more than ordinary means for their awakening and conviction and it would be in vain to open or apply any part of the Gospel unto them who peremptorily reject the whole Whereas when a man so far believeth that he owneth the Gospel in general as from God the rational unfolding and effectual applying of particulars unto him cannot but conduce much to his edification Again Whereas it is said that Prophesying serveth not for those that believe not but for those that do believe the meaning is not as if Prophesying or Preaching of the Gospel even where Signs and Miracles are wanting might not work upon those who are wholly unbelieving to their conversion The Apostle himself plainly enough supposeth the contrary two or three verses after but Prophesying serveth not or is not for those who do not believe i.e. serveth not so effectually the necessities and spiritual exigences of professed Infidels as it doth the interest and occasions of them who do in part believe Comparative senses or meanings are frequently in Scripture expressed in absolute and positive terms as heretofore upon like occasion we have from time to time signified unto you and given you several instances I shall only add two or three things more briefly by way of further answer to te pretense concerning the necessity of working Miracles by Ministers in these daies First That Miracles Sect. 14 in case Ministers of the Gospel in these daies had the gift of them would not convert men at least not such who are hardned in their unbelief and maliciously bent in their spirits against the Gospel This is evident from what we read Joh. 12.37 For though he had done so many Miracles before them yet they believed not on him We see here that not simply Miracles but that Miracle upon Miracle many Miracles abundance of Miracles sometimes wil not do the deed will not so far convince men as to prevail with them to believe So again Mat. 11.20 21 c. Then began he to upbraid the Cities wherein most of his mighty works were done because they repented not Woe unto thee Corazin c. Here we read of several Cities which had the help and advantage not of Miracles simply but of mighty Miracles mighty works yea and of great variety of these wherein he had done most of his mighty works yea of sundry mighty Miracles wrought by the Lord Jesus Christ himself who questionless wrought them upon terms of all possible advantage to make them effectual for the ends for which they were wrought in which respect I conceive it is that they amongst whom they were wrought are said to be lifted up to heaven Yet I say there was not so much as any one of all these Cities that were thus filled with great Miracles with mighty Works that repented or were brought over to believe in Christ by means of them If the men therefore now under reproof were gratified in their importune desire as the murmuring Israelites sometimes were in theirs when God gave them flesh till it came out again at their nostrils So if these men had their fill of miracles from the Ministers of the Gospel it is a question whether these would have any saving influence upon them or no. And the reason to add this by the way because we are upon a point that we seldom have occasion to handle why Miracles may very possibly do little good where there is a strong Antipathy against the Gospel may be this viz. because when men are greatly averse from believing or repenting they are not like to bestow any serious or intense consideration upon the means by which they should be brought to do either but rather to pass lightly and slightly by them especially if they can find out any colour or pretense to disparage them
it is appointed to Umpire in the hearts and consciences of men if it were not able to make good those things which it threatneth and promiseth that they are Realities and not only Notions and faint Speculations it would do no great things it would be but a powerless and faint thing As we see all the devised and fained Stories that are abroad in the World though they may please the fansies of some that hear them yet they have no great work upon them they do not move or encline them to any great undertaking And as no man will go to the charge of building a Ship to travel to the Lands of Vtopia because it is only a fained Land of pleasure and delight but no man was ever able to make good the being thereof So for the glorious and great things of the World to come which are spoken of in the Gospel unless you can get it into mens hearts to believe that these things are really so you may treate with them by this and adjure them by that and yet the Conscience not move at all upon any such account but when it shall be made known to them demonstratively that these great things are not words only nor fansies or devised Fables but that they are the same in nature and reality which they are in terms and names now the Consciences of men and women are over-awed and overcome at this point there is no standing out but only in such cases wherein men are bewitched and have their eyes blinded by the God of this World Thirdly and lastly The efficacy of the Ministry we speak of is seen in that Sect. 22 that it communicateth and deriveth the Spirit of God unto men who receive and believe it It is to be considered in this case that it is not simply appointed by God to convey the Spirit of God into the hearts and souls of men and women but that it is an Ordinance of such a nature that it is most proper for such a service for the great God as this viz. the giving forth of the Spirit into the Consciences and Souls of men 2 cor 3.6 Who also hath made us Ministers c. not of the Letter but of the Spirit Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of Faith So that this is unquestionably true that the Ministry of the Gospel is erected by God for the communication of the Spirit into the hearts and souls of men Even as a Conduit Pipe is a means to convey the water into our Cisterns which before were empty so the hearts souls and inward parts of the Sons and Daughters of men being to a great degree empty of the Spirit of God God hath as it were made and framed these golden Pipes of the Ministry of the Gospel to convey the Holy Ghost into the hearts and souls of men that so together with him there may be life and power and strength and all manner of divine excellencies This the Ministry of the Gospel will certainly do when it is managed like it self and where the Wisdom and gracious Counsel of God is embraced and entertained and men have done homage and have bowed the knee of their Understanding and Judgement unto it and have owned the things contained in it as from God And meet it is that such a service and subjection of the Creature unto God as this is should be immediately and out of hand rewarded by him with so great a gift as his own Spirit As if God should say Where my Advice is received and where my Counsel goeth there shall my Spirit go also This saith the Evangelist Joh. 7.39 He spake of the Spirit which they that believe on him should receive We have done at present with the first of the second sort of Offenders who were lately designed to Reproof upon the account of this general Delinquency against the said Doctrine viz. That instead of being filled with the Spirit they take a direct course to be emptied of the Spirit altogether The particular Delinquency of these Persons is that they wholly withdraw themselves from the Ministration of the Gospel which according to the intent and declaration of the Great Founder of it God is the Ministration of the Spirit according to that of the Apostle Gal. 3.2 Received ye the Spirit by the Works of the Law or by the hearing of Faith We have taken away the Weapons from them wherein they trust and have evinced those Texts and places of Scripture upon which they bear themselves for the justification of their practice to have no manner of compliance herewith but rather being rightly understood to stand bent a contrary way We have likewise detected the insufficiency and impertinency of such other Grounds and Reasons for their Practice on which they chiefly insist and wherein their foot is taken and held in a snare of Death The Lord break the snare in sunder and deliver their souls and shew mercy to those that are yet at liberty that they be not led aside into the same Error CHAP. XV. Five sorts of Offenders more under the Second Head reproved First Such who are chill and cool in their respects unto the Ministry of the Gospel An account of the Causes thereof The danger of false Notions concerning God A second sort reproved for withdrawing from a lively and powerful Ministry Reasons of such miscarriages Legal and Evangelical Ministry distinguished What renders Persons duly fitted for the Ministry of the Gospel The third sort justly reprovable are such who neglect to be led by the Spirit of God How and when the Spirit of God is neglected A fourth sort justly reprovable also are such that do resist the Holy Ghost or Spirit of God The fifth and last sort of Offenders are such who refuse to sow unto the Spirit of God WE proceed to a second sort under this Head of Offenders against our Doctrine Sect. 1 who together with the former are summoned to hear what the Spirit of God will please to say unto them in a way of reproof to their practice also and these are of several sorts First Such who though they do not with the former make it matter of conscience wholly to desert the Ministry of the Gospel nor rise up to plead in words against the blessing of it yet are they chill and cool in their respect unto it they do not esteem it as their appointed food they are not zealous in their attendance on it their hearts are not perfect with it when they come to it they come as if they came not or cared not much whether they came or no and so they hear as if they heard not Sathan with a very slender and slight temptation may interpose at any time and separate between them and their attendance upon it We know there are many thousands amongst us of that lukewarm and unworthy temper we speak of who think it enough to wait upon God when he is speaking the
any such terms which had set limits and bounds unto it and told them that it was good to such and such a degree but not further this had been apt to have diminished the esteem and reputation of it and consequently to have interrupted and checked the desires of it in the hearts of men Even so we may say concerning this great Priviledge of being filled with the Spirit if we could measure out unto you and were able to say that it is thus much and no more this were neither for your benefit or profit neither should we be found faithful or true Witnesses of those excellent and glorious things of God There is no question but that the Apostles in their daies did make large discoveries of the peace of God and spake many glorious things of it so much that might have enflamed the hearts of men to have desired it but yet there was more than all this in that Character whereby it is described viz. A peace that passeth all understanding So questionless many great and excellent things and that according to sobriety and truth may be spoken concerning this great and happy Priviledge yet if we should attempt any thing in this kind without giving knowledge that we do not speak limitedly or to confine your apprehensions as if there were nothing further or greater in it besides and above or beyond what we can express without some such intimation or â—aution as this is we should rather prejudice you and set you off than quicken you and set you up to look after it We have formerly as I remember acquainted you with several Royalties and blessed Contentments which do attend the state of a person that is filled with the Spirit 〈◊〉 God One thing was that they that are filled with the Spirit of God are like to be much imployed and set on work by God he deâ—ghteth not to imploy such persons about any great services which he hath 〈◊〉 do in the World that are streightened in their spirits whose anointing 〈◊〉 but scanty narrow and low God doth not care that much of his Work should pass thorough their hands because they will not quit themselves so as to answer the Majesty of God nor the excellency of such Services Whereas those that are filled with the Spirit look whatsoever they go about or put forth their hearts unto they will carry it on with the greatest authority and highest hand neither will they baulk this or that Truth of God nor in the least give in for any opposition or contradiction of Men. Now this is a great Priviledge if we had hearts to conceive aright of it for a man or woman to be much imployed or much set on work by God the Angels are as it were proud of his service Christ speaking of his little ones saith Their Angels do alwaies behold the face of my Father which is in heaven Mat. 18.10 They stand waiting to see if there be any service or imployment they strive who shall be most set on work and who shall have most put into their hands for this is their honour and their glory And doubtless my Brethren if we had but the true sense and resentment of the transcendent worth and desirableness of serving God and of being imployed by him in the world we should account of it and esteem it after another manner of rate than I fear generally we do Another thing was this they that are partakers of that blessedness are upon the matter out of the reach of all sorrows or troubles about any thing that can befall them in this present World those things which cut other men to the very heart and soul these men are secured from when the World riseth up and lieth down by them they know not they are in an heavenly extasie or a spiritual kind of drunkenness As Lot being drunk knew not when his Daughters rose up from him nor lay down by him men that are full of the Spirit are lifted up they are in the upper Region where no storms no tempests nor troublesome things come there is a perpetual serenity clearness and peaceableness of mind whilest the World generally and those that are strangers to this fulness of the Spirit are tossed to and fro tumbling up and down their thoughts disquieting and tormenting them continually And so again we shewed that they that are filled with the Spirit are to a degree freed from Temptations It is said of God He cannot be tempted with evil Jam. 1.13 Now such men are partakers of that blessedness of God himself as far as flesh and bloud is capable of drawing near unto him Resist the Devil and he will flee from you saith the Apostle James c. 4.7 Brethren Why should the Devil flee from him that resisteth him and giveth him a peremptory denial It is because that he hath much to do and but little time to do it in and he will not lose his time when he hath no hope to speed he is then as if he stood upon thorns as we use to say if he get no profit or advantage by his Suggestions it is so much out of the way of his miserable comfort and that solace which he is capable of during his present state and condition all his solace being this to draw men into communion and fellowship with himself in his misery and knowing by his own experience that the way thereunto lieth by the way of sin and doing wickedly therefore he laboureth to entice men to walk in such waies knowing if he can but draw men into these paths he will presently meet with them and that they will arrive at that place of endless misery and torment which he is gone unto But now this great and blessed Priviledge of being filled with the Spirit of God will make all the enticements and allurements all the baits and temptations to evil of no force they will be as Arrows shot against a brazen Wall that will recoyl and turn upon him that shooteth them So that we need not ask a question What the fulness of the Spirit meaneth You see it is worthy all your labours all your endeavours and layings out of your selves in one kind or other though you should prejudice your flesh never so much upon the account of it yet nevertheless there is no cause for you to complain for the Priviledge is so great that it will do a thousand times more than bear its own charge and it will recompense a thousand fold into your bosome whatsoever you expend of your pleasures and enjoyments in the World for the attaining of it Sixthly Sect. 6 To promote the interest of the Exhortation propounded in your hearts and souls and to make you desirous indeed to be filled with the Spirit of God you may please yet further to consider that your Minds Reasons and Understandings with whatsoever besides shall be necessary for you to imploy or lay out about this great and blessed undertaking cannot be disposed of or imployed by
must go all the pain and labour all the care and travel of soul will perish together Oh how happy then above all worldly Projectors and Designers are they whose hearts are perswaded to hearken to the Counsel of God concerning a being filled with the Spirit even in this respect also besides many others that they are certain of a good reward for their labour They that run this Race shall certainly attain they that seek to be filled with the Spirit shall be filled whereas as I said all endeavours about worldly accommodations are but lost labour in comparison of this CHAP. XVIII The eighth and last Motive That a being filled with the Spirit will render the Condition of men and women most desirable in this World and in that which is to come That no other course will do it but this or none without this Four things a concurrence whereof will render a man's Condition in this life most desirable 1. A freedom from all troublesome distracting and tormenting fears and cares 2. A heart and conscience abounding in Joy and Peace 3. A large and free Communion with God 4. And lastly A rich and large interest in God to be able to carry great Matters in Prayer with him Three of these insisted on 1. A being filled with the Spirit will discharge men from all troublesome and distracting fears and cares 2. The Peace and Joy of men will abound by a being filled with the Spirit 3. A third particular which renders mens Condition so desirable in the World is a free and large Communion with God 1. What is meant by Commu-with God 2. What by a free Communion 3. What is meant by a large and full Communion with God 4. How this Communion renders man's Condition very desirable in the World 5. That this Priviledge must needs accompany a being filled with the Spirit What it is for God to dwell or abide in man How a man may know that God dwelleth in him by the Spirit which is given him How perfect love casteth out fear In what respest the Spirit may be said to witness with our spirits that we are the Children of God A well-grounded Confidence The Causes of a false Confidence enquired into A good Conscience a ground of Assurance EIghtly and lastly To promote the interest of the Exhortation delivered in your Judgments and Consciences Sect. 1 in your Hearts and Affections yet one degree further you may add to to all the former Motives laid before you to perswade you to yield Obedience unto it this one more which amounteth to more than all the rest That to be filled with the Spirit must needs render your Conditions as well in this World as in that which is to come the most blessed and desirable that Creatures made of flesh and bloud are capable of enjoying and that there is no other course will do but this only In this Motive there are three things contained First That a being filled with the Spirit will render the Condition of a man or woman in this life most desirable happy and blessed in the highest Secondly That it will do the like for them in the World which is to come it will render their Conditions and Beings here the best that this World also can afford unto the Sons and Daughters of Men. Thirdly and lastly That there is no other course no other engagement or employment that a man or woman can lay out themselves and their time and strength in that will do either First For the blessedness or desirableness of the Condition in the World that now is there are are four things a concurrent enjoyment of which must needs be conceived to make the State and Condition of a man or woman in the World very happy and desirable The first is A well-grounded Vacuity or freedom from all troublesome distracting and tormenting fears and cares Secondly An Heart and Conscience abounding in Peace and Joy upon the like terms The third A large and free Communion with God The fourth and last A large and rich and considerable interest in God that can carry all matters of request with him upon all occasions I suppose if any man were in the actual enjoyment of all these four particulars his Condition and State would be as desirable as the heart and soul of a man can reasonably or with a true understanding desire in this World Now he that is filled with the Spirit of God will be invested with these four great blessings First For a man or woman in this Vale of mortality and tears to be out of the reach of troublesome and tormenting fears and cares to enjoy a constant serenity and tranquillity of mind without being afraid either of what man can or God will do unto him How great and happy must such a mans condition be Surely it is one of the special ingredients in the felicity and blessedness of God himself as David taketh notice in Psal 2.4 He that sitteth in the Heavens shall laugh the Lord shall have them in derision meaning his Enemies My Brethre For poor Creatures who dwell in houses of clay and are compassed about with mortality to be in respect of their inner man in reference to any troubles or things formidable that may assault them for them I say to have Communion with God in this heavenly priviledge to laugh all troubles to scorn to be like unto a Mountain or a great Rock before Storms and Tempests and Whirlwinds How glorious above measure must such a State and Condition be To have the heart and soul like the upper Region of the Air where there are no disturbances or commotions where to be as I said even now they may be able to laugh all Enemies to scorn Not to be afraid of what either men can or what God will do unto them this is a most Divine Priviledge especially the obnoxiousness and weakness in this kind of the generality of the hearts of men considered it must needs be a very rare and high attainment for any to live out of the reach of fears Fear as John saith hath torment and indeed upon the matter nothing else hath torment but fear neither is it simply any present sorrow or suffering though very grievous even as sharp as nature it self is well able to stand under that hath any torment in it but fear proceeding from the apprehension of the danger of some misery approaching in the future Now if we were but armed in our hearts by the fulness of the Spirit no fear would enter in there we should have no cause to fear any danger for the future and consequently sorrows and suffering would not much offend us they would be but of a very light and passable consideration we should not suffer any great matter upon the account of them Our Saviour Mat. 6.34 adviseth those that believe in him not to care for to morrow telling them the morrow shall care for it self c. if we would but cut asunder from us
our cares we should ease our selves of much trouble For this is that by which men and women spoile themselves in that they take up the care of many daies at once Men will care for to morrow and for forty daies together whereas the care of one day the evil and trouble that doth attend it is sufficient unto it but the effect of this care for the time to come is to fill with trouble and feare There is indeed a fear of which Solomon speaks Prov. 28.14 when he saith Happy is the man that feareth alwaies and it is rather an evil or a misery to be freed from this fear than any matter of profit But this we say a being filled with the Spirit of God a rich anointing with this oyl will reduce the heart and soul of a man to such a pass to such a temper and frame that it shall be impenetrable invulnerable by such Arrows of cares and fears which are wont to pierce and strike thorough the hearts of other men and to slay all their comforts and peace As there are some kinds of Oyls or Oyntments as some have affirmed which are so sovereign against the impressions of hot boyling Lead or the like that they will secure men from receiving any harm by them if timely applied Whether this be true or not yet in the business before us the Scripture it self taketh notice of that great and marvellous effect of a rich anointing of the Spirit of God we speak of Psal 27.1 2 3. compared with Psal 46.1 2 3. And Psal 112.6 7 8. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom then shall I be afraid When the wicked even mine Enemies and my Foes came upon me to eat up my flesh they stumbled and fell Psal 46. God is my refuge and strength a very present help in time of trouble therefore will we not fear though the earth be removed and though the Mountains be carried into the midst of the Sea c. And so again Though an host of men should compass me about yet herein will I be confident Now we may easily perceive that these are very high expressions of a fearless and dreadless spirit though the Earth be moved out of its place The moving of the Earth and tossing to and fro of Mountains represent unto us things that are of a most terrible and formidable nature and very astonishing to the World We know the shaking of Mount Sinai was so terrible that Moses himself is said to fear exceedingly And so an Host of men is a thing which is most terrible yet saith he in this case though an host of men shall come marching against me yet herein will I be confident And Psal 112.6 7 8. Surely he shall not be removed for ever The Righteous shall be in everlasting remembrance he shall not be afraid of evil tydings his heart is fixed trusting in the Lord c. That which will cause the hearts of other men to fear namely evil tydings and cause them to shake and tremble like the Trees of the Forrest when they are shaken with a mighty wind will have no operation at least comparatively upon the men and women of this Character which we are now speaking of viz. which are filled with the Spirit Now the Reason why a rich anointing with the Spirit of God must fortifie the spirit and soul of a man Sect. 2 to make it inaccessible unto troublesome cares and fears is because it is a kind of spiritual intoxication answering a drunkenness with Wine to which it is opposed Be not drunk with Wine wherein is excess but be ye filled with the Spirit I conceive that by the opposition in this Comparison the Apostles intent is to shew that there is a likeness between a being filled with the Spirit and being drunk with Wine For as Drunkenness doth stupifie the natural senses doth bereave a man of the use and exercise of them so that for the time he is not capable of minding his own Concernments he is not affected with any thing that doth concern his state or health or any thing that is before him Even so or after such a manner a being filled with the Spirit doth as it were bereave a man of his carnal senses it doth reduce a man in his mind and understanding to such a state that the Flesh and the things thereof have little or no place in him it casteth him into a kind of heavenly extasie in which he is taken up with matters of another nature of a more high and excellent concernment so that the things which concern him here in the World either matters of trouble or sorrow or any other thing or concernment whatsoever little move or affect him whilest he is as it were in this heavenly extasie it doth as I said bereave him of those senses principles and thoughts which other men abound withal who are accounted sober men and wise in their Generation in the matters of this present World If we be besides our selves saith the Apostle 2 Cor. 5.13 it is to God There is no man that is filled with the Spirit of God but he is apt to do as one that is besides himself he doth not take knowledge doth not mind is not so much affected with such kind of things as relate to himself which other men as it were make their All in All and according to the giving out of which whether on the right hand or on the left they stand or fall they live or die they live if the World stand by them if their Silver and Gold their Health and Strength and other enjoyments continue with them but if these fail them they are dead in the Nest But it is not so with him that is filled with the Spirit of God For as it was with Lot in his fit of Drunkenness he neither perceived when his Daughters lay down by him nor yet when they rose up from him so when a man is in his heavenly rapture of a fulness of the Spirit of God he doth not much mind nor is much affected when the World lieth down by him and beareth him company nor when it riseth up and taketh its leave and departeth from him in one kind of enjoyment or other Now this being the proper nature and tendency of being filled with the Spirit to stupifie and turn the edge of natural affections which occasion trouble and sorrow in the World it must needs follow that they who are in this state must needs be under an heavenly security and their hearts like unto the upper Region where there is no impressions of any fiery Meteors but a constant and uniform serenity and tranquillity In like manner is it with the heart and inward part of a man that is filled with the Spirit of God there is no impression of any sadness or cares or tormenting fears I speak only of the usual habitual and standing frame and
and be able to draw inferences from them and to follow their guidance as far as they will lead them into many particulars concerning God This is the nature of Principles and general Grounds As there was a Wheel within a Wheel in Ezekiels Vision so there may be many Considerations many Propositions concerning God that may be wound up in one Expression or one direct Saying in Scripture For there are very many things requisite to be known and understood concerning God for the investing men and women with that capacity we speak of of enjoying a large Communion with God which are not literâ tenus or in so many words expressed in the Scriptures and yet they may be plainly enough delivered and held forth here For that may be truly and properly enough said to be plainly taught and delivered which with competent diligence study and meditation may be gathered from those things which are plainly and expresly taught and delivered As Solomon Prov. 8.9 speaketh concerning Instructions end Precepts of Wisdem as the former Translation reads the place They are all plain to him that will understand i. e. whose heart is set within him to understand them who is not negligent and loose minded to such things but is willing to enquire and find out the mind of God as Lavater well expoundeth the place so may it be said of those things concerning God which are necessary to be known and understood in order to that end and purpose we speak of And that of Solomon is true That the diligent hand maketh rich Prov. 10.4 as well in Spirituals as Temporals Now all these things of God which being known put a man into a capacity of a large Communion with God are not upon any such terms laid down in the Scriptures that if we shall but spare any small time or labour we may be as fully satisfied in them as if we had seen them face to face It is no where said in the Scripture in so many words that God in these operations and workings upon the hearts and souls of men by his Word and Spirit by which he intendeth to work Faith and Conversion is resistible resistible I mean in such a sense which imports a possibility in men so wrought upon never to be actually converted or brought to believe these operations of God notwithstanding This I say is not in these words nor any other Grammatically equipollent to them to be found in the Scriptures yet it is plainly enough taught and delivered there and this in several places from whence it may be duly and clearly collected as we have heretofore made apparent unto you So again that Christ died for me in particular for the Attonement of my sin or that God intended that Christ should die for me such Positions as these though they are no where in so many words delivered yet they are delivered plainly enough in Scripture and to much satisfaction so that every man may with a little consideration see them Thus then you see what manner of knowledge of God and of his Attributes and Counsels it is as well for the nature as for the Extent Compass or Degree which is required to qualifie men and women for this large Communion with God for the nature and quality of it it must be a knowledge accompanied with a through belief of God and his Attributes for the extent or compass a knowledge which is somewhat comprehensive both concerning God his Nature Counsels and Decrees c. Now that such a knowledge of God as this must needs prepare and make men capable of a large Communion with him is evident upon this consideration viz. Communion cannot well extend further than there is a mutual knowledge of the one and of the other How can two walk together unless there be some agreement in Principles It was the Saying of Achish King of the Philistines 1 Sam. 21.15 Have I any need of mad men When his Servant brought David before him his meaning was that he could not tell well what to do with him or how to speak to him or what to imploy him about And Solomon Eccl. 5.4 speaking to the same purpose concerning God saith That he hath no delight in Fools Men that have no knowledge of God nor of his Attributes c. are like unto stocks and stones they are not at all capable of that Communion which we now speak of So likewise men and women who have but a scant knowledge of God it may be ten parts of twelve dark and but two light so far as they are ignorant their Communion with God will be obstructed and hindred and consequently their Communion with God if any at all will be very narrow and contracted I suppose we shall not need to spend time in proving Sect. 22 that those who are filled with the Spirit must needs be enlarged in the knowledge of God and much more in the belief of the truth and certainty of those things which being truly apprehended and known concerning him render them capable of this large Communion with him Where the Spirit abideth with such a fulness of his Presence he will enlighten and open the darkness of the hearts of men and will scatter that ignorance which otherwise is likely to darken them Therefore we shall pass by that enough having been argued already only a word or two to open unto you the rich and glorious accommodation which the capacity of such a free and large Communion with God as we have insisted on must needs be conceived to be unto those that are invested with it or made partakers of it although the truth is that the transcendent worth and excellency of the Priviledge we speak of is near enough at hand to be apprehended and understood by all men without the help of any discourse For shall not the joy which the Apostle Peter dignifieth with those two high Titles Unspeakable and Glorious shall not this attend a free and large Communion with God It is mentioned by our Saviour as one of the richest strains of felicity that the Elect Angels are partakers of that they stand before their heavenly Father and behold his face continually i. e. they stand before him like unto Princes undaunted unappaled they have a free and large Communion with God But that flesh and bloud the poor Children of men should arrive unto such a state and condition as to have part and fellowship with them in this their happiness and felicity is certainly a transcendent priviledge unto them It was a Reply that an old Philosopher made to a Tyrant a great Prince who asked him what good he had gotten by the study of Philosophy Why saith he I have gotten this that I can talk with the greatest Tyrant in the World without being afraid of him Now if this be a desirable thing that a man can look the greatest and proudest man in the face without being dismayed or afraid What is it for a poor Creature cloathed with flesh and
shaken and began to give in As it is reported of Socrates himself the wisest or at least one of the wisest men amongst them and withal the most vertuous and Worthy who being condemned to die and that by taking Poyson when he came to drink his Hemlock for that was to be his deadly Draught he looked pale and yet he never did before bewray any kind of fear but set his countenance so that he was not wont to change it So that that fearlesness of Spirit which was in some Philosophers amongst the Heathen was not compleat or full of power it did not so reign over all formidable Enemies but that when Death made her approaches this raised some fear in them But if it be here objected and said Sect. 9 but however many amongst them were fearless even of death it self as appears by the Examples and Stories of those who voluntarily devoted themselves unto death for the preservation and safety of their Country as the Decii amongst the Romans there were two of them the Father and the Son who in several Wars wherein their Country was in danger did rush upon the face of death And so Curtius another Roman who threw himself into a deep Chasm or opening of the Earth And some amongst the Grecians also were men of great resolution as Codrus Themistocles c. and did expose themselves to eminent and certain dangers of death only for the safety of their Country therefore such men as these were free from all tormenting fears and troubles But to this we answer First That none of these did purely or meerly voluntarily devote themselves unto death but upon very great occasions at least by them so apprehended viz. for the preservation of their Families Wives and Countries so that to expose themselves unto that which they did in this was but to chuse the lesser evil before the greater So that all that can be made of the sense that those had of death was that they apprehended it far better and more desirable for them to lose their lives than that their Wives and Families and Country should be destroyed Secondly To expose a mans self to danger or unto a certain evil doth not prove that he is free from the fear of the evil but only that he chuseth and prefers this evil before the other As when a man is under a great and eminent danger unless he attempts very desperately through if he shall make this attempt he is not certain he shall escape the danger he is in only he doth suppose less danger of the two in that course which he takes or attempts As in the case of the four Lepers at the Gates of Samaria there was nâ— safety for them to sit at the Gate there they must perish if they go into the City there they must perish likewise but if they should arise and go to the Army they could but kill them however in so doing they might escape Now therefore it doth not shew that there was no fear in them but that they knew there was was no possibility of escape in case they stayed at the Gate of the City Thirdly There is little question but that a man may so go to work and tamper with his heart and mind as quite to stupifie them and make them little other than sensless at least for a time in respect of any object whatsoever as the Scripture speaks of some whose hearts were as hard as brawn and whose consciences were seared as with a hot Iron Men do seldom make trial of their hearts what they can bring them unto and can hardly believe such a Doctrine as this viz. That men may bring their hearts to what temper they please if they will follow means that are proper to bring such a thing to pass Now it is no waies unlikely but that these at least some of them knew what considerations were apt to make them void of fear they being men of parts they knew how to deport themselves so as to make themselves fearless and dreadless If men will attend only upon the thoughts of the excellency and renown and grandeur of men that have died on such terms as of Achilles Epaminondas c. will feed upon the beauty and desirableness of their Names and Fames and then shall think that they themselves if they shall do such things shall be as famous as they and their names shall live If this course shall be taken for any considerable space of time and men shall but add hereunto other considerations which are apt to render their lives in this World less pleasing and less desirable no question but that they may harden their hearts and stupifie their senses that they may quite quench and destroy all impressions of fear which is naturally planted within them towards such formidable objects Fourthly Very possibly Sathan might stand at the right hand of such persons and help forward those who did devote themselves unto death he might blow the coals of vain glory when their hearts began to work and rise within them by casting in his incentives For we have heretofore shewed unto you he hath such a kind of operation upon the hearts of men and can joyn with their fansies and imaginative powers and put life into them by his injections This may be another means by which these Persons might attain unto this fearlesness and dreadlesness of spirit Fifthly and lastly for this Concerning that freedom from tormenting cares and fears if there were any amongst them that had part and fellowship in any such Priviledge upon such ground as the light of nature might afford them it may be thought that the Spirit of God was in the business we may safely say that the Spirit of God might be there and that it was his interposure For the Book of Nature is the Book of God as well as the Book of Scripture though this latter Book hath more in it than the former yet so far as that doth teach so far doth God own countenance and fall in with it And we know that the Scripture it self doth speak the truth of this and God is the God of Order and not of Confusion Therefore those things which are written in the Book of Nature do not cross any thing written in the Scripture The truth is that this Book I mean the Book of the Scripture is written to perfect that which is decayed blotted and blurred in the Book of Nature that we might come to the knowledge of God with the more ease Now in case there be any who want this Book of the Scripture and shall mind and consider that other Book of God the Book of Nature which Book requires many excellent things of men as well as the Scriptures do If they go so to work as they may if they will study the works of Righteousness which the Book of Nature teacheth and fall in with him who teacheth there that is God and still as light comes in walk up unto it all
this while here is a fit opportunity for the Spirit of God to joyn himself with those persons and carry them on from lesser light to greater It is for his glory to delight in such persons who make much of his motions They that will but mind his beginnings and his first breathings into their hearts and souls he will presently cause them to take up a new Lesson and will still carry them forward and cause them to know things more considerable Now then put the case that this was the state of any of them that they did attain unto any such Spirit to be above fears and dread this might be by means of the Spirit of God which might be a kind of fulness of the Spirit in them If it be objected Sect. 10 But the Heathen are said to be without God in the World Eph. 2.12 To this I reply It is true to speak of the body and bulk of the Heathen they were indeed without God in the World this was the state of the generality of them yet notwithstanding the same Apostle saith that they knew God Rom. 1.21 2.14.15 and that they were a Law unto themselves Now look to what degree they did those things by the Law and light of Nature that they would have done in case they had had the written Law to that degree they were a Law unto themselves and their Consciences either excused or accused them accordingly Now it is usual to speak some things of a Body or People in the general which cannot belong or be applied to every individual or particular person As when Christ crucified is said to be unto the Jews a stumbling-block and unto the Gentiles foolishness 1 Cor. 1.23 it must be understood that he speaks only of the generality of them for the Apostle explains himself But unto them which are called both Jews and Greeks we preach Christ the Power of God and the Wisdom of God So that that which the Scriptures speak concerning the Gentiles is not to be applied unto every particular but only to the generality of them Concerning persons whether they bear the name of Christians or no who by means of debauched Principles and Practices by following Lusts and Pleasures unsatiably seem to have contracted or gained a freedom from fears and tormenting cares the truth is that for the most part they are not Inheritors or in possession of any such freedom it is but a Copy of their countenance under this kind of practice There is a Worm that lies gnawing them that ever and anon doth sting and bite them even in the greatest heat of their jollity they are often stung The Wiseman says Prov. 14.13 that even in laughter the heart is sorrowful and the end of that mirth is heaviness The end of foolish and vain jollity is heaviness and not only so but many times it breaks out even in the midst of it and comes upon them as the pains of a woman with Child which plainly shews that their fearlesness of spirit is not of that kind which we speak of These waies and courses of pleasure bring but a false kind of joy for their disease all this while lies hid within them festering And so men may cause these kinds of fears to be allayed by this kind of mirth and jollity as men may lay mud upon a Fountain but after a while the Spring will make its way So will the Conscience be as a Spring of sorrow and trouble the Conscience will work thorough and thorough though they should lay on one kind of Pleasure after another yea though they should lay on never so much and it will appear in due time that these men are far from being partakers with the Saints of God in that great and blessed Priviledge of being fearless and dreadless So that we see that that fearlesness of spirit which we have argued for is an appropriate effect of our being filled with the Spirit God And though there be some counterfeits of it in some other persons who are not full of this Spirit of God yet if you take the Priviledge as we described it take it in the richness of it and in the truth and reality of it take it as being raised upon good grounds that it be not baffled with any thing that shall rise up against it thus it is only the effect of such a signal Righteousness as we speak of and some other answerable effects of a being filled with the Spirit Now as the case is in this Priviledge Sect. 11 so there is the same reason of all the other three particulars namely that a Creature cannot invest himself in them but only by that course we have spoken of Joy and Peace a setled Peace an excellent strain of Joy cannot be attained by any other person but only by him who is more excellent than his Neighbour this is the natural result and product of an excellent course and strain of Righteousness and Obedience unto the Command of God And if men shall attempt to raise it in themselves in any other way or by any other means they will be disappointed for this kind of fruit grows from no other Tree whatsoever it ariseth only from an enlargement of the Creature towards his God And the truth is that which is found in many men and which in the Language of some is termed joy is but a kind of degenerate joy There may be joy so called but that which is joy indeed is a quite different thing from it It was the saying of an Heathen Philosopher and it is a very true Saying that true joy is a severe thing and for the maintaining of it it requireth much watchfulness of them that are the Subjects thereof they must not turn aside to do any thing that is unworthy of it Now therefore when men are light and loose in their words and actions carried away by that contentment which is in sin there is nothing of reality in their joy You may find out some other name for it or if you will you may call it Joy but there is nothing of the nature or of the substance of this joy in it which is unspeakable and glorious and so concerning that other particular a capacity of enjoying a free and large Communion with God This cannot arise in any mans heart without the Spirit of God who can fill men with the knowledge of God and impart and communicate the secrets of God accordingly Who knoweth the things of God but the Spirit of God and he to whom the Spirit will reveal them And our Saviour saith no man knoweth the things of God but only the Son no man knows them without manifestation and discovery of them by him As Horse and Mule and other Creatures do not nor cannot understand the things of a man because they have no Communion with him in his Principles of Reason and understanding In like manner neither are men capable of the things of God further than himself doth manifest
these things unto them Indeed there is this difference between beasts having Communion with men and mens having Communion with God As beasts they have no Communion with men in Principles so neither are they capable of any Discourse or Communication or of receiving the light of knowledge from men But it is otherwise with men in respect of the knowledge of God and Communion with him for though they have no knowledge of the things of God at the present yet are they capable of the knowledge of them if they be communicated unto them they can relish them and improve them And so for the fourth particular and last that great interest in God to carry things in Prayer this is such a Priviledge that me thinks every man must acknowledge and grant and cannot find any thing to oppose or object against it but that this must be the effect of an enlargement in Righteousness and this comes by the assistance of the Spirit of God For God makes a great Treasury of his Ear that is only open for persons of greatness and worth it is one of the highest means and greatest encouragement which God hath in his hand to work and draw up the hearts of men on high viz. unto a life excellent in holiness to grant them a rich interest in Heaven to have his car open to do great things for them Now if God should grant all to other persons that are low and of an ordinary conversation God would be divided against himself and should make that common which he hath set apart for great and signal Services For should he grant this great Priviledge to have his Ear open to persons of an ordinary rate or growth in holiness that when they prayed unto him for great things they might obtain them at his hand he would spoil his market for great things For who are they that would strive to out-run their Neighbours in matters appertaining to God if they apprehended that God would give as much interest in himself and in his love unto them that neither labour nor strive to gain it So that there is no question to be made but that this Royal Priviledge also is the natural and appropriate effect and product of an high excellency in Righteousness in the World and consequently shews them that have it to be filled with the Spirit of God Thus we have made good the truth of our Motive last propounded so far as it concerns this present life and the desirableness of it and have shewed and proved that he that is filled with the Spirit of God must needs be invested in and possessed of the four Priviledges mentioned And secondly that he that is possessed of these must needs live upon the most desirable and happy terms that this World can afford We cast in this likewise additionally that this blessedness of life and condition is not to be obtained by any other means but by being filled with the Spirit We now proceed to shew the like concerning the life which is to come Sect. 12 viz. that a being filled with the Spirit in this World is that which will make a mans Crown of glory to flourish on his head and this with the greatest encrease of glory in the World which is to come Only by the way we suppose one thing which I know is doubted of and questioned by some and denied by others but yet is more generally received and questionless is a truth and the Doctrine of the Scriptures themselves viz. That as the state and condition of men differ in this World some live upon better and more comfortable terms than others so shall it also be in the World to come I mean amongst those who shall all be happy and blessed some shall be greater in blessedness than others and higher in glory though it shall be well with them all and they shall all be happy and blessed Now whereas the World to come according to the more general and probable Opinion is twofold First That state of the Saints under the Kingdom of Christ which is yet to come and that condition afterwards when God shall be all in all there is no estate between these two Now take either the one estate or the other they may well be called the World which is to come that is a World which as it is future so the state and condition of it will be much different from the World that now is That which we are about to propound unto you doth relate indefinitely unto them both in all and in every of the several degrees and dispensations of God in them We shall not make any long business to argue and vindicate the truth which we now suppose as the Basis or ground-work of the next part of our discourse partly because we would not make any long digression from the main business in hand partly because as I remember we not very long since did argue the Point at large giving reply both unto such Scriptures and such Arguments which are generally opposed unto the Opinion Therefore we shall at present only take some brief notice how the Scriptures stand enclined in the Point and add a Reason or two for the confirmation of what we shall find the Scriptures hold forth in the case and when we have laid this foundation we shall go forward with the building First For the Scriptures there is a great appearance here yea doubtless more than an appearance too on the behalf of the Notion or Opinion which was lately mentioned All those passages wherein it is declared that God will judge every man according to his works and so reward every man according to his works suppose a difference in rewards unless we shall suppose that which is manifestly untrue viz. that the good works of all those who shall be saved are equal and that none of them have done either more or less nor that they have been more or less serviceable either unto God or men in their Generation but that all have been found alike righteous alike faithful alike zealous for God But supposing that the works of the Saints I mean their works of righteousness are not equal but that some have lifted up their hands higher unto the Commands of God than others then these passages of Scripture clearly suppose that there will be found a variety of rewards between righteous men and righteous men For that such places of Scripture as these are not to be understood only of the kind or general quality of mens works as if the meaning only were that God would reward all those that shall have wrought righteousness and who have done well with eternal life and that he will punish those that have done wickedly and ungodlily with eternal death now though this be a truth yet that this cannot be the meaning is apparent by the Scriptures which speak elsewhere not only of both kinds of works and the different species and kind of rewards and recompenses proper to them but also that