his Goodness Kindness and Love AND the Consideration of these things belongs unto us It is our Wisdom and Duty to consider as well the Ways and Degrees of the Spirit 's Departure from provoking Sinners as those of his approach unto us with Love and Grace THESE latter have been much considered by many as to all his great Works towards us and that unto the great Advantage and Edification of those concerned in them For thence have they learned both their own State and Condition as also what particular Duties they were on all Occasions to apply themselves unto as in part we have manifested before in our Discourses about Regeneration and Sanctification AND it is of no less Concernment unto us to consider aright the Ways and Degrees of his departure which are expressed to give us that Godly Fear and Reverence wherewith we ought to consider and observe Him David on his Sin feared nothing more than that God would take his Holy Spirit from him Psal. 51. 11. And the fear hereof should influence us into the utmost Care and Diligence against Sin For although he should not utterly forsake us which as to those who are true Believers is contrary to the Tenor Promise and Grace of the New Covenant yet he may so withdraw his Presence from us as that we may spend the Remainder of our days in Trouble and our years in Darkness and Sorrow Let him therefore that thinketh he standeth on this account also take heed lest he fall And as for them with whom he is as it were but in the Entrance of his Work producing such Effects in their Minds as being followed and attended unto might have a Saving Event he may upon their Provocations utterly forsake them in the Way and by the Degrees before mentioned It is therefore the Duty of all to serve him with Fear and Trembling on this account And SECONDLY It is so to take heed of the very Entrances of the Course described Have there been such Evils in any of us as wherein it is evident that the Spirit is grieved as we love our Souls we are to take Care that we do not vex him by a continuance in them And if we do not diligently and speedily recover our selves from the first the second will ensue Hath he been grieved by our negligence in or of Duties by our Indulgence unto any Lust by Compliance with or Conformity to the World let not our continuance in so doing make it his Vexation Remember that whilst he is but grieved he continues to supply us with all due means for our Healing and Recovery He will do so also when he is yet vexed But he will do it with such a mixture of Anger and Displeasure as shall make us know that what we have done is an evil thing and a bitter But have any proceeded further and continued long thus to vex him and have refused his Instructions when accompanied it may be with sore Afflictions or inward Distresses that have been evident Tokens of his Displeasure let men Souls rouze up themselves to lay hold on him for he is ready to depart it may be for ever And THIRDLY We may do well to consider much the Miserable Condition of those who are thus utterly forsaken by him When we see a Man who hath lived in a plentiful and flourishing Condition brought to Extream Penury and Want seeking his Bread in Rags from Door to Door the Spectacle is sad although we know he brought this Misery on himself by Profuseness or Debauchery of Life But how sad is it to think of a Man whom it may be we knew to have had a great Light and Conviction to have made an amiable Profession to have been adorned with sundry useful Spiritual Gifts and had in estimation on this account now to be despoiled of all his Ornaments to have lost Light and Life and Gifts and Profession and to lye as a poor withered Branch on the Dunghill of the World And the sadness hereof will be encreased when we shall consider not only that the Spirit of God is departed from him but also is become his Enemy and Fights against him whereby he is devoted unto irrecoverable Ruin ERRATA Page 101. line ult dele The End of the First Part in the Title-page following blot out Being the Second Part of in some of the Titles blot out the s at VVorks p. 105. l. 3. blot out Part II.
TWO DISCOURSES Concerning the Holy Spirit AND HIS WORK The One of The Spirit as a Comforter The Other as He is the Author of Spiritual Gifts In the former Discourse these Particulars are distinctly handled Chap. I. The Holy Ghost the Comforter and Advocate of the Church Chap. II. General Adjuncts or Properties of the Office of a Comforter Chap. III. Unto whom the Holy Spirit is a Comforter Chap. IV. Of the Inhabitation of the Spirit Chap. V. Actings of the Spirit as a Comforter How he is an Unction Chap. VI. The Spirit a Seal and how Chap. VII The Spirit an Earnest and how By the Late Reverend JOHN OWEN D. D. London Printed for William Marshall at the Bible in Newgate-street where you may be supplyed with most of Dr. Owen's Works 1693. THE PREFACE THAT there are sundry Great and Eminent Promises referring to New Testament Times concerning the pouring out of the Spirit none who is acquainted with the Scriptures and believes them can doubt By the performance of them a Church hath been begotten and maintained in the World through all Ages since the Ascension of Christ sometimes with greater Light and Spiritual Lustre and sometimes with less It hath been one of the Glories of the Protestant Reformation that it hath been accompanied with a very Conspicuous and Remarkable Effusion of the Spirit And indeed thereby there hath from Heaven a Seal been set and a Witness born unto that great Work of God In this unvaluable Blessing we in this Nation have had a Rich and Plentiful share insomuch as it seems Satan and his Ministers have been tormented and exasperated thereby And thènce it is come to pass that there have some risen up among us who have manifested themselves to be not only Despisers in Heart but virulent Reproachers of the Operations of the Spirit God who knows how to bring Good out of Evil did for Holy and Blessed Ends of his own suffer those horrid Blasphemies to be petulantly ventod On this occasion it was that this Great and Learned and Holy Person the Author of these Discourses took up Thoughts of writing concerning the Blessed Spirit and his whole Oeconomy as I understood from Himself sundry years ago discoursing with Him concerning some Books then newly published full of Contumely and Contempt of the Holy Spirit and his Operations For as it was with Paul at Athens when he saw the City wholly given to Idolaty so was Doctor Owen's Spirit stirred in him when he read the Scoffs and Blasphemies cast upon the Holy Spirit and his Grace and Gifts and Aids in some late Writers Had not Pelagius vented his Corrupt Opinions concerning the Grace of God it is like the Church had never had the Learned and Excellent Writings of Augustine in Defence thereof It appears from Bradwardin that the Revival of Pelagianism in his Days stirred up his Zealous and Pious Spirit to Wrise that Profound and Elaborate Book of his De Causa Dei Arminius and the Jesuits endeavouring to Plant the same Weed a-again produced the Scholastick Writings of Twiss and Ames not to mention Foreign Divines for which we in this Generation have abundant Cause of Enlarged Thankfulness unto the Father of Lights The occasion which the Holy Ghost laid hold on to carry forth Paul to Write his Epistle to the Galatians wherein the Doctrine of Justification by Faith is so fully cleared was the bringing in among them of another Gospel by Corrupt Teachers after which many in those Churches were soon drawn away The obstinate adherence of many among the Jews to the Mosaical Rites and Observances and the Inclination of others to Apostatize from the New Testament Worship and Ordinances was in like manner the occasion of the Epistle to the Hebrews The Light which shines and is held out in those Epistles the Church of Christ could ill have wanted The like way and working of the Wisdom of God is to be seen and adored in stirring up this Learned and Excellent Person to communicate and leave unto the World that Light touching the Spirit and his Operations which he had received by that Spirit from the Sacred Oracles of Truth the Scriptures To what advantage and increase of Light it is performed is not for so incompetent a Pen to say as writes this Nevertheless I doubt not but the discerning Reader will observe such Excellencies shining out in this and other of this Great Author's Writings as do greatly commend them to the Church of God and will do so in after Ages however this Corrupt and Degenerate Generation entertain them They are not the crude and hasty and untimely Abortions of a Self-full Distempered Spirit much less the Boilings over of inward Corruption and Rottenness put into a Fermentation but the mature sedate and seasonable Issues of a Rich Magazine of Learning well digested with great exactness of Judgment There is in them a great Light cast and reflected on as well as derived from the Holy Scriptures those inexhaustible Mines of Light in Sacred Things They are not filled with vain impertinent jangling nor with a noise of multiplyed futilous Distinctions nor with novel and uncouth Terms foreign to the Things of God as the manner of some Writers is ad nauseam usque But there is in them an happy and rare conjunction of firm Solidity Enlightning Clearness and Heart-searching Spiritualness evidencing themselves all along and thereby approving and commending his Writings to the Judgment Conscience Spiritual Taste and Experience of all those who have any Acquaintance with and relish of the Gospel On these and such like accounts the Writings of this Great and Learned Man as also his Ordinary Sermons if any of them shall be published as possibly some of them may will be while the World stands an upbraiding and condemning of this Generation whose vitiated and ill-affected Eyes could not bear so great a Light set up and shining on a Candlestick and which did therefore endeavour to put it under a Bushel These Two Discourses with those formerly published make up all that Dr. Owen perfected or designed on this Subject of the Spirit as the Reader may perceive in the Account which Himself hath given in his Prefaces to some of the former Pieces published by himself in his Life-time Not but that there are some other Lucubrations of his on Subjects nearly allied unto these which possibly may be published hereafter viz. One Entituled The Evidences of the Faith of God's Elect and perhaps some others What further he might have had in his Thoughts to do is known to Him whom he served so industriously and so faithfully in his Spirit in the Gospel while he was here on Earth and with whom he now enjoys the Reward of all his Labours and all his Sufferings For certain it is concerning Dr. Owen that as God gave him very Transcendent Abilities so he did therewithall give him a Boundless Enlargedness of Heart and unsatiable Desire to do Service to Christ and his Church Insomuch
from all other Individuals by Vertue of it's Personality Wherefore upon this Inhabitation of the Spirit wherein soever it doth consist there is no Personal Union ensuing between him and Believers nor is it possible that any such thing should be For he and they are distinct Persons and must eternally abide so whilst their Natures are distinct It is only the Assumption of our Nature into Union with the Son of God antecedent unto any individual Personal Subsistence of it's own that can constitute such an Union FOURTHLY The Union and Relation that ensues on this Inhabitation of the Spirit is not immediate between him and Believers but between them and Jesus Christ. For he is sent to dwell in them by Christ in his Name as his Spirit to supply his Room in Love and Grace towards them making use of his things in all his Effects and Operations unto his Glory Hence I say is the Union of Believers with Christ by the Spirit and not with the Spirit himself For this Holy Spirit dwelling in the Humane Nature of Christ manifesting and acting himself in all Fulness therein as hath been declared being sent by him to dwell in like manner and act in a limited Measure in all Believers there is a mystical Union thence arising between them whereof the Spirit is the Bond and Vital Principle ON these Considerations I say it is the Person of the Holy Ghost that is promised unto Believers and not only the Effects of his Grace and Power and his Person it is that always dwelleth in them And as this on the one hand is an Argument of his Infinite Condescention in complying with this Part of his Office and Work to be sent by the Father and Son to dwell in Believers so it is an evident Demonstration of his Eternal Deity that the one and self-same Person should at the same time inhabit so many Thousands of distinct Persons as are or were at any time of Believers in the World which is Fondness to imagine concerning any one that is not absolutely infinite And therefore that which some oppose as unmeet for him and beneath his Glory namely this his Inhabitation in the Saints of God is a most illustrious and incontroulable Demonstration of his Eternal Glory For none but he who is absolutely immense in his Nature and Omnipresence can be so present with and indistant from all Believers in the World and none but he whose Person by Vertue of his Nature is infinite can personally equally inhabit in them all An Infinite Nature and Person is required hereunto And in the Consideration of the Incomprehensibility thereof are we to acquiesce as to the Manner of his Inhabitation which we cannot conceive 1. THERE are very many Promises in the Old Testament that God would thus give the Holy Spirit in and by Vertue of the New Covenant as Ezek. 36. 27. Isa. 59. 21. Prov. 1. 23. And in every place God calls this promised Spirit and as promised His Spirit my Spirit which precisely denotes the Person of the Spirit himself It is generally apprehended I confess that in these Promises the Holy Spirit is intended only as unto his gracious Effects and Operations but not as to any Personal Inhabitation And I should not much contend upon these Promises only although in some of them his Person as promised be expresly distinguished from all his gracious Effects But the Exposition which is given of them in their Accomplishment under the New Testament will not allow us so to judge of them For 2. WE are directed to pray for the Holy Spirit and assured that God will give him unto them that ask him of him in a due manner Heb. 11. 13. If these Words must be expounded metonymically and not properly it must be because either 1 They agree not in the Letter with other Testimonies of Scripture Or 2 Contain some Sence absurd and unreasonable Or 3 That which is contrary unto the Experience of them that believe The first cannot be said for other Testimonies innumerable concur with it Nor the Second as we shall shew And for the Third it is that whose contrary we prove What is it that Believers intend in that Request I suppose I may say that there is no one Petition wherein they are more intense and earnest nor which they more frequently insist upon As David prayed that God would not take his Holy Spirit from him Psal. 51. So do they that God would bestow him on them For this they do and ought to do even after they have received him His Continuance with them his evidencing and manifestation of himself in and to them are the design of their continued Supplications for him Is it meerly external Operations of the Spirit in Grace that they desire herein Do they not always pray for his ineffable Presence and Inhabitation Will any Thoughts of Grace or Mercy relieve or satisfie them if once they apprehend that the Holy Spirit is not in them or doth not dwell with them Although they are not able to form any Conceptions in their Minds of the manner of his Presence and Residence in them yet is it that which they pray for and without the Apprehension whereof by Faith they can have neither Peace nor Consolation The Promise hereof being confined unto Believers those that are truly and really so as we shewed before it is their Experience whereby its Accomplishment is to be judged and not the Presumption of such by whom both the Spirit himself and his whole Work is despised 3. AND this Inhabitation is that which principally our Lord Jesus Christ directeth his Disciples to expect in the Promise of him He dwelleth with you and shall be in you John 14. 17. He doth so who is the Comforter the Spirit of Truth Or as it is emphatically expressed Chap. 16. 13. He the Spirit of Truth He is promised unto and he inhabits them that do believe So it is expresly affirmed towards all that are Partakers of this Promise Rom. 8. 9. Ye are not in the Flesh but in the Spirit if so be the Spirit of God dwells in you Ver. 11. The Spirit of him that raised up Jesus from the Dead dwelleth in you The Holy Spirit dwelleth in us 1 Tim. 3. 14. He that is in us is greater than he that is in the World 1 John 4. 4. And many other express Testimonies there are unto the same purpose And whereas the Subject of these Promises and Propositions is the Holy Ghost himself the Person of the Holy Ghost and that so expressed as not to leave any Pretence for any thing else and not his Person to be intended And whereas nothing is ascribed unto him that is unreasonable inconvenient unto him in the Discharge of his Office or inconsistent with any of his Divine Perfections but rather what is every way suitable unto his Work and evidently demonstrative of his Divine Nature and Subsistence It is both irrational and unsuitable unto the Oeconomy of Divine
is that means whereby they shall be certainly Executed Now this must be either some work of God or Man If it be of Men and it consist of their Wills and Obedience then that which is said amounts hereunto namely that where men have once received the Gospel and professed subjection thereunto they will infallibly abide therein in a Succession from one Generation unto another But besides that it must be granted that what so depends on the Wills of Men can have no more certainty than the undetermined Wills of Men can give security of which indeed is none at all so there are confessed instances without number of such Persons and Places as have lost the Gospel and the Profession thereof And what hath fallen out in one place may do so in another and consequently in all places where the Reasons and Causes of things are the same On this supposition therefore there is no security that the Promises mentioned shall be infallibly accomplished Wherefore the Event must depend on some Work of God and Christ. Now this is no other but the Dispensation and Communication of the Spirit Hereon alone doth the continuance of the Church and of the Kingdom of Christ in the World depend And whereas the Church falls under a double consideration namely of its internal and external Form of its internal Spiritual Union with Christ and its outward Profession of Obedience unto him the Calling Gathering Preservation and Edification of it in both respects belong unto the Holy Spirit The first he doth as hath been proved at large by his Communicating Effectual Saving Grace unto the Elect the latter by the Communication of Gifts unto the Guides Rulers Officers and Ministers of it with all its Members according unto its Place and Capacity Suppose then his Communication of Internal Saving Grace to cease and the Church must absolutely cease as to its Internal Form For we are united unto the Lord Christ as our Mystical Head by the Spirit the one and self-same Spirit dwelling in Him and them that do believe Union unto Christ without Saving Grace or Saving Grace without the Holy Spirit are Strangers unto the Gospel and Christian Religion So is it to have a Church that is Holy and Catholick which is not united unto Christ as a Mystical Head Wherefore the very Being of the Church as unto its Internal Form depends on the Spirit in his Dispensation of Grace which if you suppose an Intercision of the Church must cease It hath the same dependance on him as to its outward Form and Profession upon his Communication of Gifts For no Man can call Jesus Lord or profess Subjection and Obedience unto him in a due manner but by the Holy Ghost 1 Cor. 12. 3. Suppose this Work of his to cease and there can be no Professing Church Let Men mould and cast themselves into what Order and Form they please and let them pretend that their Right and Title unto their Church Power and Station is derived unto them from their Progenitors or Predecessors if they are not furnished with the Gifts of the Spirit to enable their Guides unto Gospel Administrations they are no orderly Gospel Church Wherefore § 7. 6thly THE Communication of such Gifts unto the ordinary Ministry of the Church in all Ages is plainly asserted in sundry places of the Scripture some whereof may be briefly considered The whole Nature of this Work is declared in the Parable of the Talents Matth. 25. from ver 13. to 31. The state of the Church from the Ascension of Christ unto his coming again unto Judgment that is in its whole course on the Earth is represented in this Parable In this season he hath Servants whom he intrusteth in the Affairs of his Kingdom in the care of his Church and the propagation of the Gospel That they may in their several Generations Places and Circumstances be enabled hereunto he giving them in various Distributions Talents to Trade withall the least whereof was sufficient to encourage them who received them unto their Use and Exercise The Trade they had to drive was that of the Administration of the Gospel its Doctrine Worship and Ordinances to others Talents are Abilities to Trade which may also comprize Opportunities and other Advantages but Abilities are chiefly intended These were the Gifts where of we speak Nor did it ever enter into the Minds of any to apprehend otherwise of them And they are Abilities which Christ as the King and Head of his Church giveth unto Men in an especial manner as they are employed under him in the service of his House and Work of the Gospel The Servants mentioned are such as are called appointed and employed in the service of the House of Christ that is all Ministers of the Gospel from first to last And their Talents are the Gifts which he endows them withall by his own immediate Power and Authority for their Work And hence these three things follow 1 That where-ever there is a Ministry that the Lord Christ setteth up appointeth or owneth he furnisheth all those whom he employs therein with Gifts and Abilities suitable to their Work which he doth by the Holy Spirit He will never fail to own his Institutions with gracious supplies to render them Effectual 2 That where any have not received Talents to Trade withall it is the highest presumption in them and casts the greatest Dishonour on the Lord Christ as though he requires Work where he gave no Strength or Trade where he gave no Stock for any one to undertake the Work of the Ministry Where the Lord Christ gives no Gifts he hath no Work to do He will require of none any especial Duty where he doth not give an especial Ability And for any to think themselves meet for this Work and Service in the strength of their own Natural Parts and Endowments however acquired is to despise both his Authority and his Work 3 For those who have received of these Talents either not to Trade at all or to pretend the managing of their Trade on another Stock that is either not sedulously and duely to Exercise their Ministerial Gifts or to discharge their Ministry by other helps and means is to set up their own Wisdom in opposition unto his and his Authority In brief that which the whole Parable teacheth is that where-ever there is a Ministry in the Church that Christ owneth or regardeth as used and employed by him there Persons are furnished with Spiritual Gifts from Christ by the Spirit enabling them unto the discharge of that Ministry and where there are no such Spiritual Gifts dispensed by him there is no Ministry that he either accepteth or approveth § 8. ROM 12. 1 4 5 6 7 8. As we have many Members in one Body and all Members have not the same Office so we being many are one Body in Christ and every one Members one of another Having therefore Gifts differing according to the Grace that is given unto us whether
them in the Instances given us in the Scripture I. WE have a negative Precept to this purpose Ephes. 4. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grieve not the Holy Spirit Consider who he is what he hath done for you how great your Concern is in his continuance with you and withall that he is a Free infinitely Wise and Holy Agent in all that He doth who came freely unto you and can withdraw from you and grieve him not It is the Person of the Holy Spirit that is intended in the Words as appears 1 From the manner of the Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Holy Spirit 2 By the Work assigned unto Him for by him we are Sealed unto the Day of Redemption Him we are not to grieve The Expression seems to be borrowed from Isa. 63. 10. where mention is made of the Sin and Evil here prohibited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But they rebelled and vexed his Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to trouble and to grieve and it is used when it is done unto a great Degree The LXX render it here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is so to grieve as also to irritate and provoke to Anger and Indignation because it hath respect unto the Rebellions of the People in the Wilderness which our Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words of the same Signification To Vex therefore is the heightning of Grieving by a Provocation unto Anger and Indignation which Sence is suited to the place and matter treated of though the Word signifie no more but to grieve and so it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 45. 5. 1 King 19. 2. NOW Grief is here ascribed unto the Holy Spirit as it is elsewhere unto God absolutely Gen. 6. 6. It repented the Lord that he had made Man on the Earth and it grieved him at his Heart Such Affections and Perturbations of Mind are not ascribed unto God or the Spirit but Metophorically That intended in such Ascriptions is to give us an Apprehension of things as we are able to receive it And the Measure we take of them is their Nature and Effects in our selves What may justly grieve a good Man and what he will do when he is unjustly or undeservedly grieved represent unto us what we are to understand of our own Condition with respect unto the Holy Ghost when he is said to be grieved by us And Grief in the Sence here intended is a trouble of Mind arising from an Apprehension of Unkindness not deserved of Disappointments not expected on the Account of a neer Concernment in those by whom we are grieved We may therefore see hence what it is we are warned of when we are enjoyned not to grieve the Holy Spirit As 1. THERE must be Unkindness in what we do Sin hath various respects towards God of Guilt and Filth and the like These several Considerations of it have several Effects But that which is denoted when it is said to grieve him is Unkindness or that Defect of an answerable Love unto the Fruits and Testimonies of His Love which we have received that it is accompanied withall He is the Spirit of Love he is Love All his Actings towards us and in us are Fruits of Love and they all of them leave an Impression of Love upon our Souls All the Joys and Consolation we are made Partakers of in this World arise from a Sense of the Love of God communicated in an endearing way of Love unto our Souls This requires a return of Love and Delight in all Duties of Obedience on our part When instead hereof by our Negligence and Carelesness or otherwise we fall into those things or ways which he most abhorrs he greatly respects the Unkindness and Ingratitude which is therein and is therefore said to be grieved by us 2. DISAPPOINTMENT in Expectation It is known that no Disappointment properly can befall the Spirit of God It is utterly inconsistent with his Prescience and Omniscience But we are disappointed when things fall not out according as we justly expected they would in answer unto the means used by us for their Accomplishment And when the means that God useth towards us do not by reason of our Sin produce the Effect they are suited unto God proposeth Himself as under a Disappointment So he speaks of his Vineyard I tooked that it should bring forth Grapes and it brought forth wild Grapes Isa. 5. 2. Now Disappointment causeth Grief As when a Father hath used all means for the Education of a Child in any honest Way or Course and expended much of his Estate therein if he through Dissoluteness or Idleness fail his Expectation and Disappoint him it fills him with Grief They are great things which are done for us by the Spirit of God These all of them have their tendency unto an Increase in Holiness Light and Love Where they are not answered where there is not a suitable Effect there is that Disappointment that causeth Grief Especially is this so with respect unto some signal Mercies A Return in Holy Obedience is justly expected on their Account And where this is not is is a thing causing Grief This are we here minded of Grieve not the Spirit whereby ye are sealed unto the Day of Redemption So great a Kindness should have produced other Effects than those there mentioned by the Apostle 3. THE Concernment of the Holy Spirit in us concurr to his being said to be grieved by us For we are grieved by them in whom we are particularly concerned The Miscarriages of others we can pass over without any such trouble And there are three things that give us an especial Concernment in others 1 Relation as that of a Father and Husband a Brother This makes us to be concerned in and consequently to be grieved for the Miscarriages of them that are related unto us So is it with the Holy Spirit He hath undertaken the Office of a Comforter towards us and stands in that relation to us Hence he is so concerned in us as that he is said to be grieved with our Sins when he is not so at the Sins of them unto whom he stands not in especial Relation 2 Love gives Concernment and makes way for Grief upon occasion of it Those whom we love we are grieved for and by Others may provoke Indignation but they cause not Grief I mean on their own account for otherwise we ought to grieve for the Sins of all And what is the especial Love of the Holy Ghost towards us hath been declared FROM what hath been spoken it is evident what we are warned of what is enjoyned unto us when we are caution'd not to grieve the Holy Spirit and how we may do so For we do it 1 WHEN we are not influenced by his Love and Kindness to answer his Mind and Will in all Holy Obedience accompanied with Joy Love and Delight This he deserves at our Hands this
as he was thereby carried on through great Bodily Weakness Languishing and Pains besides manifold other Tryals and Discouragements to bring forth out of his Treasury like a Scribe well instructed unto the Kingdom of Heaven many useful and excellent Fruits of his Studies much beyond the Expectation and Hopes of those who saw how often and how long he was near unto the Grave But while he was thus indefatigably and restlesly laying out for the Service of Christ in this and succeeding Generations those Rich Talents with which he was furnished his Lord said unto him Well done thou good and faithful Servant enter thou into the Joy of thy Lord. No Man ever yet but Jesus Christ was able to finish all that was in his Heart to do for God On the removal of such accomplished and useful Persons I have sometimes relieved my self with this Thought that Christ lives in Heaven still and the Blessed Spirit from whom the Head and Heart of this Chosen Vessel were so Richly Replemshed liveth still Nath. Mather October 27. 1692. ERRATA PAge 3. line 19. for concera read content p. 7. l. 23. dele comma after external and put it after subsistence p. 11. l. 7. f. above r. about l. 18. f. comprize r. confine p. 12. l. 19. r. this is his p. 14. l. 2. r. that he should p. 15. l. 11. r. acted them l. 3. a fine f. expect r. expects p. 23. l. ult f. and r. end p. 32. l. 19. f. Discovery r. Recovery p. 35. l. 13. f. wherein r. when p. 37. l. 21. f. Things r. Thoughts l. ult f. Being r. Living p. 38. l. 25. f. Direction r. directs us p. 39. l. 13. à fine f. declaring r. declares p. 40. l. 7 8 10 13. dele the Interragatory Points p. 42. l. 15. f. this r. his p. 43. l. 24. f. instances r. instaences p. 55. l. 4. à fine f. Heb. 11. 13. r. Luke 11. 13. p. 83. l. 14. f. he had r. they had p. 86. l. 7. f. in r. is p. 89. l. 6. dele comma after Spirit p. 90. l. 18. f. And there was r. and that there was l. ult f. this Holy Spirits r. his Holy Spirit p. 91. l. 17. r. Arrhabone r. posuit l. 18. r. Arrhabo l. 21. f. quam r. quum f. tuerit r. fuerit l. 22. f. redditur r. reddatur p. 92. l. 10. f. Arrabon r. Arrhabon l. 12. r. Obinius penult f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 98. l. 5. f. natures r. names l. 14. f. longer r. long p. 99. l. 15. after called dele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 105. l. 5. f. significations r. signification p. 120. l. 14. f. they r. there CHAP. I. The Holy Ghost the Comforter of the Church by way of Office How He is the Churches Advocate Joh. 14. 16. 1 Joh. 2. 1 2. Joh. 16. 8 9 10 11. opened THAT which remains to compleat our Discourses concerning the Dispensation of the Holy Spirit is the Office and Work that he hath undertaken for the Consolation of the Church And THREE things are to be considered with respect unto this Head of the Grace of the Gospel 1. That the Holy Spirit is the Comforter of the Church by way of Especial Office 2. What is in that Office or wherein the Discharge of it doth consist 3. What are the Effects of it towards Believers IT must be granted that there is some Impropriety in that Expression by the way of Office An Office is not simply nor it may be properly spoken of a Divine Person who is absolutely so and nothing else But the like Impropriety is to be found in most of the Expressions which we use concerning God for who can speak of him aright or as he ought Only we have a safe Rule whereby to express our Conceptions even what He speaks of Himself And he hath taught us to learn the Work of the Holy Ghost towards us in this Matter by ascribing unto Him those things which belong unto an Office among Men. FOUR things are required unto the Constitution of an Office 1 An especial Trust. 2 An especial Mission or Commission 3 An especial Name 4 An especial Work All these are required unto an Office properly so called and where they are complyed withall by a voluntary susception in the Person designed thereunto an Office is compleatly constituted And we must enquire how these things in a Divine Manner do concur in the Work of the Holy Spirit as he is the Comforter of the Church FIRST He is intrusted with this Work and of his own Will hath taken it on Himself For when our Saviour was leaving of the World and had a full Prospect of all the Evils Troubles Dejections and Disconsolations which would befall his Disciples and knew full well that if they were left unto themselves they would faint and perish under them He gives them Assurance that the Work of their Consolation and Supportment was left entrusted and committed unto the Holy Spirit and that He would both take Care about it and perfect it accordingly THE Lord Christ when he left this World was very far from laying aside his Love unto and Care of his Disciples He hath given us the highest Assurance that he continueth for ever the same Care the same Love and Grace towards us he had and exercised when he layd down his Life for us See Heb. 4. 14 15 16. Cap. 7. 27. But inas much as there was a double Work yet to be performed in our behalf one towards God and the other in our selves He hath taken a two-fold way for the Performance of it That towards God he was to discharge immediately Himself in his Humane Nature For other Mediator between God and Man there neither is nor can be any This He doth by his Intercession Hence there was a necessity that as to his Humane Nature the Heavens should receive him unto the Time of the Restitution of all things as Acts 3. 21. There was so both with respect unto Himself and us THREE things with respect unto Himself made the Exaltation of his Humane Nature in Heaven to be necessary For 1. IT was to be a Pledge and Token of God's Acceptation of him and Approbation of what he had done in the World Joh. 16. 7 8. For what could more declare or evidence the Concern and Delight of God in what he had done and suffered than after he had been so ignominiously treated in the World to receive him visibly gloriously and triumphantly into Heaven He was manifested in the Flesh justified in the Spirit seen of Angels and in the issue received up into Glory 1 Tim. 3. 16. Herein God set the great Seal of Heaven unto his Work of Mediation and the Preaching of the Gospel which ensued thereon And a Testimony hereunto was that which filled his Enemies with Rage and Madness Act. 7. 55 56 57. His Resurrection confirmed his Doctrine
his infinite Power that he chooseth first to satisfie her in as that which all his actings towards her were founded in and resolved into without a due consideration whereof all that otherwise could be expected would not yield her Relief And this being fixed on their Minds he next proposeth unto them his Infinite Understanding and Wisdom there is no searching of his Understanding Conceive aright of his Infinite Power and then leave things unto his Sovereign unsearchable Wisdom for the Management of them as to Ways Degrees Times and Seasons An Apprehension of want of Love and Care in God towards them was that which immediately caused their Disconsolation but the Ground of it was in their Unbelief of his Infinite Power and Wisdom Wherefore in the Work of the Holy Ghost for the comforting of the Church his Infinite Power is peculiarly to be considered So the Apostle proposeth it unto the weakest Believers for their Supportment and that which should assure them of the Victory in their Conflict That greater is he that is in them than he that is in the World 1 John 4. 4. That Holy Spirit which is bestowed on them and dwelleth in them is greater more able and powerful than Sathan that attempts their Ruine in and by the World seeing he is of Power Omnipotent Things of our Disconsolation arise from the Impressions that Sathan makes upon our Minds and Consciences by Sin Temptation and Persecution For we find not in our selves such an Ability of Resistance as from whence we may have an Assurance of a Conquest This saith the Apostle you are to expect from the Power of the Holy Spirit which is infinitely above what-ever Sathan hath to make Opposition unto you or to bring any Disconsolation on you This will cast out all that Fear which hath Torment accompanying of it And however this may be disregarded by them who are filled with an Apprehension of their own Self-sufficiency as unto all the Ends of their Being and Obedience unto God as likewise that they have a never-failing Spring of Rational Considerations about them able to administer all necessary Relief and Comfort at all Times Yet those who are really sensible of their own Condition and that of other Believers if they understand what it is to be comforted with the Consolation of God and how remote they are from those Delusions which Men embrace under the Name of their Rational Considerations will grant that the Faith of Infinite Power is requisite unto any Solid Spiritual Comfort For 1. WHO can declare the Dejections Sorrows Fears Despondencies and Discouragements that Believers are obnoxious unto in the great Variety of their Natures Causes Effects and Occasions What Relief can be suited unto them but what is an Emanation from Infinite Power Yea such is the Spiritual Frame and Constitution of their Souls as that they will oft-times reject all means of Comfort that are not communicated by an Almighty Efficacy Hence God creates the Fruit of the Lips Peace Peace Isa. 57. 20. produceth Peace in the Souls of Men by a creating Act of his Power and Direction in the place before mentioned to look for it only from the infinite Excellency of his Nature None therefore was meet for this Work of being the Churches Comforter but the Spirit of God alone He only by his Almighty Power can remove all their Fears and support them under all their Dejections in all that Variety wherewith they are attempted and exercised Nothing but Omnipotence it self is suited to obviate those innumerable Disconsolations that we are obnoxious unto And those whose Souls are pressed in earnest with them and are driven from all the Reliefs which not only carnal Security and Stout-beartedness in Adversity do offer but also from all those lawful Diversions which the World can administer will understand that true Consolation is an Act of the exceeding Greatness of the Power of God and without which it will not be wrought 2. THE Means and Causes of their Disconsolation direct unto the same Spring of their Comfort Whatever the Power of Hell of Sin and the World separately or in Conjunction can effect it is all levelled against the Peace and Comfort of Believers Of how great Force and Efficacy they are in their Attempts to disturb and ruine them by what various ways and means they work unto that End would require great Enlargement of Discourse to declare And yet when we have used our utmost Diligence in an Enquiry after them we shall come short of a full Investigation of them yea it may be of what many Individual Persons find in their own Experience Wherefore with respect unto One Cause and Principle of Disconsolation God declaring that it is he who comforteth his People Isa. 51. 12 13 14 15. I even I am he that comforteth you Who art thou that thou shouldest be afraid of a man that shall die and of the Son of Man which shall be made as Grass And forgettest the Lord thy Maker that hath stretched forth the Heavens and laid the Foundations of the Earth And hast feared continually every day because of the Fury of the Oppressor as if he were ready to destroy And where is the Fury of the Oppressor The Captive Exile hasteneth that he may be loosed and that he should not die in the Pit nor that his Bread should fail But I am the Lord thy God that divided the Sea whose Waves roared the Lord of Hosts is his Name He sees it necessary to declare his Infinite Power and to express in sundry Instances the Effects thereof WHEREFORE if we take a View of what is the State and Condition of the Church in it self and in the World How weak is the Faith of most Believers How great their Fears How many their Discouragements As also with how great Temptations Calamities Oppositions Persecutions they are exercised How vigorously and sharply these things are set on upon their Spirits according unto all Advantages inward and outward that their Spiritual Adversaries can lay hold upon It will be manifest how necessary it was that their Consolation should be entrusted with him with whom Infinite Power doth always dwell And if our own inward or outward Peace seems to abate of the necessity of this Consideration it may not be amiss by the Exercise of Faith herein to lay in Provision for the future seeing we know not what may befall us in the World And should we live to see the Church in Storms as who knows but we may our principal Supportment will be that our Comforter is of Almighty Power wonderful in Counsel and excellent in Operation 4. THIS Dispensation of the Spirit is unchangeable Unto whomsoever he is given as a Comforter he abides with them for ever This our Saviour expresly declares in the first Promise he made of sending him as a Comforter in a peculiar manner John 14. 16. I will pray the Father and he shall give you another Comforter that he may abide with you for
withal that the World which in that Place is opposed unto them that do believe cannot receive him Chap. 14. 17. Other effectual Operations he hath upon the World for their Conviction and the Conversion of many of them But as a Spirit of Consolation He is neither promised unto them nor can they receive him until other gracious Acts of his have passed on their Souls Besides we shall see that all his Actings and Effects as a Comforter are confined unto them that believe and do all suppose Saving Faith as antecedent unto them And this is the great Fundamental Priviledge of true Believers whereby through the Grace of our Lord Jesus Christ they are exalted above all other Persons in this World And this will the more evidently appear when we shall consider those especial Operations Acts and Effects whereby Consolation is administred unto them That the Life of Man is the subject of innumerable Troubles is made evident and uncontroulable by Catholick Experience That Man is born to Trouble as the Sparks fly upward has been the constant Acknowledgment of all that have been wise in all Ages And those who have designed to drown the Sense of them in Security and Sensuality of Life have been ever looked on as greatly exorbitant from the Principles of Nature and Dictates of Reason voluntarily degenerating into the Condition of Creatures bruitish and irrational Others who will not forego the Priviledge of their Being have alwayes made it a principal Enquiry How or whence they might take and receive Relief and Comfort for their Supportment against their unavoidable Troubles Sorrows and Disconsolation Yea it is natural and necessary unto all men so to doe All men cannot but seek after Rest and Peace not only out of Choice but instinct of Nature Trouble and Sorrow being diametrically contrary unto it in its Being and tending unto its Dissolution Wherefore they all naturally seek for Consolation Hence the best and most usefull Part of the Old Philosophy consisted in the Prescription of the Wayes and Means of comforting and supporting the Minds of Men against things noxious and grievous to Nature with the Sorrowes which ensue thereon And the Topicks they had found out unto this Purpose were not to be despised where men are destitute of spiritual Light and supernatural Revelation Neither did the Wisdom or Reason of Man ever arise unto any thing more usefull in this World than to discover any rational Considerations that might allay the Sorrowes or relieve the minds of them that are disconsolate For things that are really grievous unto the Generality of Mankind do outweigh all the real Satisfaction which this Life and World can afford And to place either Satisfaction or Relief in the pursuit of sensual Lusts is bruitish But yet what did all the Spring and Well-Heads of Rational and Philosophical Consolation rise unto what Refreshment did their Streams afford The utmost they attained unto was but to confirm and make obstinate the Minds of men in a Fancy an Opinion or Perswasion contrary unto what they felt and had Experience of For what they contended for was but this that the Consideration of the common Lot of Mankind the unavoidableness of grieving accidents the shortness of humane Life the true Exercise of Reason upon more noble Objects with others of the like nature should satisfie men that the things which they endured were not evil or grievous But what doth all this amount unto in comparison of this Priviledge of Believers of this Provision made for them in all their Disconsolations by him in whom they do believe This is a Relief that never entred into the Heart of man to think of or conceive Nor can it be understood by any but those by whom it is enjoyed For the World as our Saviour testifies neither knoweth this Spirit nor can receive him And therefore what is spoken of him and this Work of his is looked on as a Fancy or the Shadow of a Dream And although the Sun of Righteousness be risen in this matter and shine on all that dwell in the Land of Goshen yet those that abide still in Egypt make use only of their Lanthorns But those who are really Partakers of this Priviledge do know in some measure what they do enjoy although they are not able to comprehend it in its Excellency nor value it in a due manner For how can the Heart of Man or our poor weak Understandings fully conceive this glorious Mystery of sending the Holy Ghost to be our Comforter Only they receive it by Faith and have Experience of it in its Effects There is in my Judgment an unspeakable Priviledge of those who are Believers antecedent unto their believing as they are Elect namely that Christ dyed in their stead alone But this is like the Wells which Isaac's Servant digged that the Philistines strove about as those which belonged unto them which though fresh usefull Springs in themselves caused them to be called Esek and Sitna Mighty strivings there are to break down the Inclosure of this Priviledge and lay it common unto all the World that is indeed Waste and useless For it is contended that the Lord Christ dyed equally for all and every one of Mankind for Believers and Unbelievers for those that are saved and those that are damned And to this purpose many pretences are pleaded to shew how the most of them for whom Christ dyed have no real Benefit by his Death nor is any thing required in them to evidence that they have an Interest therein But this Priviledge we now treat of is like the Well Rehoboth Isaac kept it unto himself and the Philistines strove not about it None contend that the Spirit is a Comforter unto any but Believers Therefore is it by the World despised and reproached because they have no Interest in it nor have the least Pretence to strive about it Did Believers therefore duely consider how they are advanced hereby through the Love and Care of Jesus Christ into an inexpressible Dignity above the residue of Mankind they would more rejoyce in it than in all that this World can supply them withall But we must proceed It appears from what hath been discoursed that this is not the first saving Work of the Holy Spirit on the Souls of Men. Regeneration and habitual Sanctification do always precede it He comforteth none but those whom he hath before sanctified Nor are any other but such capable of his Consolations There is nothing in them that can discern his acting or value what he doth of this kind And this is the true Reason why the whole Work of the Holy Spirit as a Comforter wherein consists the Accomplishment of the most glorious Promise that ever Christ made to his Church and the greatest Evidence of his continued Care thereof is so neglected yea despised amongst the generality of professed Christians A great Evidence of the apostatized State of Christianity They can have no concern in any Work of his but
in its proper Order If men be not first sanctified by him they can never be comforted by him And they will themselves prefer in their Troubles any natural or rational Reliefs before the best and highest of his Consolations For however they may be proposed unto them however they may be instructed in the Nature Wayes and Means of them yet they belong not unto them and why should they value that which is not theirs The World cannot receive him He worketh on the World for Conviction Joh. 16. 8. and on the Elect for Conversion Joh. 3. 8. But none can receive him as a Comforter but Believers Therefore is this whole Work of the Holy Spirit little taken notice of by the most and despised by many Yet is it never the less glorious in it self being fully declared in the Scripture nor the less usefull to the Church being testified unto by the Experience of them that truely believe THAT which remaineth for the full Declaration of this Office and Work of the Holy Ghost is the Consideration of those Acts of his which belong properly thereunto and of those Priviledges whereof Believers are made Partakers thereby And whereas many blessed Mysteries of Evangelical Truth are contained herein they would require much Time and Diligence in their Explanation But as to the most of them according unto the Measure of Light and Experience which I have attained I have prevented my self the handling of them in this place For I have spoken already unto most of them in two other Discourses the one concerning the Perseverance of True Believers and the other of our Communion with God and of the Holy Spirit in particular As therefore I shall be sparing in the Repetition of what is already in them proposed unto publick View so it is not much that I shall add thereunto Yet what is necessary unto our present Design must not be wholly omitted especially seeing I find that further Light and Evidence may be added unto our former Endeavours in this kind CHAP. IV. Inhabitation of the Spirit the first thing promised THE first thing which the Comforter is promised for unto Believers is that he should dwell in them which is their great Fundamental Priviledge and whereon all other do depend This therefore must in the first place be enquired into THE Inhabitation of the Spirit in Believers is among those things which we ought as to the Nature or Being of it firmly to believe but as to the Manner of it cannot fully conceive Nor can this be the least Impeachment of it's Truth unto any who assent unto the Gospel wherein we have sundry things proposed as Objects of our Faith which our Reason cannot comprehend We shall therefore assert no more in this matter but what the Scripture directly and expresly goeth before us in And where we have the express Letter of the Scripture for our Warrant we are eternally safe whilst we affix no Sence thereunto that is absolutely repugnant unto Reason or contrary unto more plain Testimonies in other places Wherefore to make plain what we intend herein the ensuing Observations must be premised FIRST This Personal Inhabitation of the Holy Spirit in Believers is distinct and different from his Essential Omnipresence whereby he is in all things Omnipresence is Essential Inhabitation is Personal Omnipresence is a necessary Property of his Nature and so not of him as a distinct Person in the Trinity but as God essentially one and the same in Being and Substance with the Father and the Son To be every where to fill all things to be present with them or indistant from them always equally existing in the Power of an Infinite Being is an inseparable Property of the Divine Nature as such But this Inhabitation is Personal or what belongs unto him distinctly as the Holy Ghost Besides it is voluntary and that which might not have been whence it is the Subject of a Free Promise of God and wholly depends on a Free Act of the Will of the Holy Spirit himself SECONDLY It is not a Presence by Vertue of a Metonymical Denomination or an Expression of the Cause for the Effect that is intended The meaning of this Promise The Spirit shall dwell in you is not He shall work graciously in you for this he can without any especial Presence Being essentially every where he can work where and how he pleaseth without any especial Presence But it is the Spirit himself that is promised and his Presence in an especial manner and an especial manner of that Presence he shall be in you and dwell in you as we shall see The only Enquiry in this matter is whether the Holy Spirit himself be promised unto Believers or only his Grace which we shall immediately enquire into THIRDLY The dwelling of the Person of the Holy Spirit in the Persons of Believers of what Nature soever it be doth not effect a Personal Union between them That which we call a Personal Union is the Union of Divers Natures in the same Person and there can be but one Person by Vertue of this Union Such is the Hypostatical Union in the Person of the Son of God It was our Nature he assumed and not the Person of any And it was impossible he should so assume any more but in one Individual Instance For if he could have assumed another Individual Being of our Nature then it must differ personally from that which he did assume For there is nothing that differs one Man from another but a distinct Personal Subsistence of each And it implies the highest Contradiction that the Son of God could be Hypostatically united unto more than one For if they are more than one they must be more Persons than one And many Persons cannot be Hypostatically united for that is to be one Person and no more There may be a manifold Union Mystical and Moral or divers of many Persons but a Personal Union there cannot be of any thing but of distinct Natures And as the Son of God could not assume many Persons so supposing that Humane Nature which he did unite to himself to have been a Person that is to have had a distinct Subsistence of it's own Antecedent unto it's Union and there could have been no Personal Union between it and the Son of God For the Son of God was a distinct Person and if the Humane Nature had been so too there would have been two Persons still and so no Personal Union Nor can it be said that although the Humane Nature of Christ was a Person in it self yet it ceased so to be upon its Union with the Divine and so two Persons were conjoyned and compounded into one For if ever Humane Nature have in any Instance a personal Subsistence of it's own it cannot be separated from it without the Destruction and Annihilation of the Individual For to suppose otherwise is to make it to continue what it was and not what it was for it is what it is distinct
Grace to wrest these Expressions unto a lower meaner figurative Signification And I am perswaded that it is contrary to the Faith of the Catholick Church of True Believers so to do For however some of them may not have exercised their Minds about the manner of the Abode of the Holy Spirit with the Church and some of them when they hear of his Personal Indwelling wherein they have not been duly instructed do fear it may be that indeed that cannot be which they cannot comprehend and that some Evil Consequence may ensue upon the Admittance of it although they cannot say what they are Yet it is with them all even an Article of Faith that the Holy Ghost dwelleth in the Church that is them that truly believe and herein have they an Apprehension of such a Personal Presence of his as they cannot conceive This therefore being so expresly so frequently affirmed in the Scripture and the Comfort of the Church which depends thereon being singular and eminent it is unto me an important Article of Evangelical Truth 3. ALTHOUGH all the principal Actings of the Holy Spirit in us and towards us as a Comforter do depend on this Head or flow from this Spring of his Inhabitation yet in the Confirmation of it's Truth I shall here name one or two by which it self is evidenced and it's Benefits unto the Church declared 1 THIS is the Spring of his gracious Operations in us So our Saviour himself declares it The Water that I shall give unto him shall be in him a Well of Water springing up into everlasting Life John 4. 14. The Water here promised is the Holy Spirit called the Gift of God Ver. 10. This is evident from that parallel place John 7. 38 39. where this Living Water is plainly declared to be the Holy Ghost And this Water which is given unto any is to be in him and there to abide which is but a Metaphorical Expression of the Inhabitation of the Spirit For it is to be in him as a Well as a Living Fountain which cannot be spoke of any gracious Habit whatever No Quality in our Minds can be a Spring of Living Water Besides all gracious Habits are Effects of the Operation of the Holy Spirit and therefore they are not the Well it self but belong unto the springing of it up in Living Waters So is the Spirit in his Indwelling distinguished from all his Evangelical Operations of Grace as the Well is distinct from the Streams that flow from it And as it is natural and easie for a Spring of Living Waters to bubble up and put forth refreshing Streams so it belongs unto the Consolation of Believers to know how easie it is unto the Holy Spirit how ready he is on the account of his gracious Inhabitation to carry on and perfect the Work of Grace Holiness and Sanctification in them And what Instruction they may take for their own Deportment towards him may be afterwards spoken unto So in many other places is his Presence with us which we have proved to be by the way of gracious Inhabitation proposed as the Cause and Spring of all his gracious Operations and so distinct from them So the Holy Ghost that is given us Sheds abroad the Love of God in our Hearts Rom. 5. 5. The Spirit of God that dwelleth in us shall quicken our mortal Bodies Rom. 8. 12. He beareth Witness with our Spirits that we are the Sons of God Rom. 8. 16. Which places have been elsewhere explained and vindicated 2 THIS is the hidden Spring and Cause of that inexpressible Distance and Difference that is between Believers and the rest of the World Our Apostle tells us that the Life of Believers is hid with Christ in God Col. 3. 3. A blessed Life they have whilst they are here dead to the World and as dead in the World A Life that will issue in eternal Glory But no such thing appears no Lustre of it is cast abroad into the Eyes of Men True saith the Apostle for it is hid with Christ in God It is so both in its Causes Nature Operations and Means of Preservation But by this hidden Life it is that they are differenced from the perishing World And it will not be denyed as I suppose that this Difference is real and great For those who believe do enjoy the especial Love and Favour of God whereas those who do not are under the Curse and the Wrath of God abideth on them They are alive unto God but these are dead in Trespasses and Sins And if Men will not believe that there is so inexpressible a difference between them in this World they will be forced to confess it at the last Day when the Decretory Sentences of Come ye Blessed and Go ye Cursed shall be openly denounced But for the most part there is no Visible Cause in the Eyes of the World of this inexpressible and eternal Difference between these two sorts of Persons For besides that for the most part the World doth judge amiss of all that Believers are and do and do rather through an inbred Enmity working by wicked and foolish Surmizes suppose them to be the worst rather than absolutely the best of Men There is not for the most part such a visible manifest difference in outward Actions and Duties on which alone a Judgment may be passed in Man's Day as to be a just Foundation of believing so unspeakable Difference between their Persons as is spoken of There is a difference in their Works which indeed ought to be far greater than it is and so a greater Testimony given to the Righteousness of God 1 John 3. 12. There is yet a greater difference in internal habitual Grace whereby the Minds of Believers are transformed initially into the Image of God Tit. 1. 15. But these things will not bear the Weight of this inconceivable Distance Principally therefore it depends hereon namely the Inhabitation of the Spirit in them that believe The great difference between the two Houses that Solomon built was that God dwelt in the one and he himself in the other Though any two Houses as unto their outward Fabrick make the same Appearance yet if the King dwell in the one and a Robber in the other the one may be a Pallace and the other a Den. It is this Inhabitation of the Spirit whereon all the Priviledges of Believers do immediately depend and all the Advantages which they have above the Men of the World And the difference which is made hereby or ensueth hereon is so inconceivably great as a sufficient Reason may thence be given of all the excellent things which are spoken of them who are Partakers of it CHAP. V. Particular Actings of the Holy Spirit as a Comforter How he is an Unction THE especial Actings of the Holy Spirit towards Believers as their Comforter with the Priviledges and Advantages which by them they are made Partakers of have been severally spoken unto by many and I have also
defection from it in Seasons of Temptation and Persecution 3. It so teacheth as to give withall an Approbation of and Love unto the things that are taught These are the next Principle and Cause of Practice or the doing of the things that we know which is the only Cement of all the Means of our security rendring them firm and stable The Mind may discern Spiritual Truths but if the Will and Affections be not wrought over to love them and delight in them we shall never conform our selves unto them in the diligent exercise and practice of what they do require And what we may do on the solitary Efficacy of Light and Conviction without the adherence of Love and Delight will neither be acceptable unto God nor shall we be permanent and stable therein All other means in the World without the Love and Practice of the Truth will be insufficient unto our Preservation in the Saving Profession of it And this is the Characteristical Note of the Teachings by this Unction It gives and communicates with it the Love of that Truth wherein we are instructed and delight in Obedience unto what it doth require Where these are not however raised our Minds may be or our Understandings enlarged in the apprehension of Objective Truths whatever sublime Notions or subtle Conceptions about them we may have though we could master and manage all the Speculations and Niceties of the Schools in their most pretended accuracy of Expression yet as to the Power and Benefit of Religion we should be but as sounding Brass and tinckling Symbals But when this Holy Spirit doth in and by his Teaching breathe into our Hearts an Holy Divine Love unto and Complacency in the things we are taught when he enables us to taste how gracious the Lord is in them rendring them sweeter unto us than the Honey or the Honey-comb when he makes them our Delight and Joy exciting and quickning the practical Principles of our Minds unto a compliance with them in holy Obedience then have we that Unction from the Holy One which will both sanctifie and secure our Souls unto the End And hereby may we know whether we have our selves received of this anointing Some would fain put it off unto what was peculiar unto the Times of the Apostles and would suppose another kind of Believers in those days than any are now in the World or need to be though what our Saviour prayed for them even for the Apostles themselves as to the Spirit of Grace and Consolation he prayed also for all them who should believe on him through their Word unto the End of the World But take away the Promise of the Spirit and the Priviledges thereon depending from Christians and in truth they cease so to be Some neglect it as if it were an empty Expression and either wholly insignificant or at best intended somewhat wherein they need not much concern themselves and whatever it be they doubt not but to secure the pretended Ends of it in their Preservation from Seduction by their own Skill and Resolutions On such Pretences are all the Mysteries of the Gospel by many despised and a Religion is formed wherein the Spirit of Christ hath no Concernment But these things are otherwise stated in the Minds of the true Disciples of Christ. They know and own of how great Importance it is to have a share in this Unction how much their Conformity unto Christ their Participation of him and the Evidence of their Union with him how much their Stability in Profession their Joy in believing their Love and Delight in Obedience with their Dignity in the sight of God and all his Holy Angels do depend thereon Neither do we look upon it as a thing obscure or unintelligible that which no Man can know whether he hath or no. For if it were so a thing so thin aerial and imperceptible as that no Spiritual Sense or Experience could be had of it the Apostle would not have referred all sorts and degrees of Believers Fathers Young Men and little Children unto it for their Relief and Encouragement in the times of Danger Wherefore it evidenceth it self in the way and manner of its Acting Operation and Teaching before declared And as by those Instances they satisfie themselves as unto what Experience they have of it so it is their Duty to pray continually for it's Encrease and further Manifestation of it's Power in them Yea it is their Duty to labour that their Prayers for it may be both fervent and effectual For the more express and eminent the Teachings of this Anointing in them are the more fresh and plentiful is their Unction the more will their Holiness and Consolation abound AND whereas this is that by which as it immediately proceeds from the Holy Spirit they have their peculiar Dedication unto God being made Kings and Priests unto him they are highly concerned to secure their Interest therein For it may be they are so far from being exalted promoted and dignified in the World by their Profession as that they are made thereby the Scorn of Men and the Out-casts of the People Those indeed whose Kingdom and Priesthood their Dignity and Honour in Christianity their Approximation unto God and Christ in a peculiar manner consist in Secular Titles Honour Power and Grandure as it is in the Papacy may content themselves with their Chrysme or greasie Unction of their outward Ceremonious Consecration without much Enquiry after or Concern in this Spiritual Anointing But those who get little or nothing in this World that is of the World by their Profession but Labour Pain Travail of Soul and Body with Scorns Reproaches and Persecutions had need look after that which gives them a Dignity and Honour in the sight of God and which brings in Satisfaction and Peace unto their own Souls And this is done by that Anointing alone whereby they are made Kings and Priests unto God having Honour before him and a free sacred Access unto him I shall only add that whereas we ascribe this Anointing in a pecnliar manner unto the Holy Ghost as the Comforter of the Church we may easily discern wherein the Consolation which we receive by it doth consist For who can express that Satisfaction Refreshment and Joy which the Mind is possessed with in those Spiritual effectual Teachings which give it a clear Apprehension of Saving Truth in its own Nature and Beauty and enlarge the Heart with Love unto it and Delight in it It is true that the greatest part of Believers are oft-times either at such a Loss as unto a clear Apprehension of their own Spiritual State or so unskilled in making a right Judgment of the Causes and Means of Divine Consolations or so confused in their own Experiences or so negligent in their Enquiries into these things or are so disordered by Temptations as that they receive not a refreshing Sence of those Comforts and Joys which are really inseparable from this anointing But still it
as to God himself as his Children unto Jesus Christ as his Members unto all Saints and Angels in the Families of God above and below and are called to many new Works Duties and Uses which before they knew nothing of They are brought into a new World erected by the New Creation and which way soever they look or turn themselves they say Old things are past away behold all things are become new So it is with every one that is made a New Creature in Christ Jesus 2 Cor. 5. 17. In this state and condition wherein a Man hath new Principles put within him new Relations contracted about him new Duties presented unto him and a new Deportment in all things required of him How shall he be able to behave himself aright and answer the condition and holy station wherein he is placed This no Man can do of himself for who is sufficient for these things Wherefore 2. IN this state God owns them and communicates unto them his Holy Spirit to fit them for their Relations to enable them unto their Duties to act their new Principles and every way to discharge the Work they are called unto even as their Head the Lord Christ was unto his God doth not now give unto them the Spirit of Fear but of Power of Love and of a sound Mind 2 Tim. 1. 7. And hereby doth God Seal them For 1. HEREBY he gives his Testimony unto them that they are his owned by him accepted with him his Sons or Children which is his Seal For if they were not so he would never have given his Holy Spirit unto them And herein consists the greatest Testimony that God doth give and the only Seal that he doth set unto any in this World That this is Gods Testimony and Seal the Apostle Peter proveth Acts 15. 8 9. For on the debate of that Question Whether God approved and accepted of the humble Believers although they observed not the Rites of Moses he confirmeth that he did with this Argument God saith he which knoweth their Hearts bare them Witness How did he do it How did he set his Seal to them as his Saith he By giving them the Holy Ghost even as he did unto us Hereby God gives Testimony unto them And lest any should suppose that it was only the Gifts and Miraculous Operations of the Holy Ghost which he had respect unto so as that this Sealing of God should consist therein alone he adds that his Gracious Operations also were no less an effect of this Witness which God gave unto them And put no difference between us and them purifying their Hearts by Faith This therefore is that whereby God giveth his Testimony unto Believers namely when he Seals them with his Spirit or by the Communication of the Holy Spirit unto them And this he doth in two Respects For 2. THIS is that whereby he giveth Believers Assurance of their Relation unto him of their Interest in him of his Love and Favour to them It hath been generally conceived that this Sealing with the Spirit is that which gives Assurance unto Believers and so indeed it doth although the way whereby it doth it hath not been rightly apprehended And therefore none have been able to declare the especial Nature of that Act of the Spirit whereby he Seals us whence such Assurance should ensue But it is indeed not any Act of the Spirit in us that is the Ground of our Assurance but the Communication of the Spirit unto us This the Apostle plainly testifieth 1 John 3. 24. Hereby we know that he abideth in us by the Spirit which he hath given us That God abideth in us and we in him is the subject matter of our Assurance This we know saith the Apostle which expresseth the highest Assurance we are capable of in this World And how do we know it Even by the Spirit which he hath given unto us But it may be the sence of these words may be that the Spirit which God gives us doth by some especial Work of his effect this Assurance in us and so it is not his being given unto us but some especial Work of his in us that is the Ground of our Assurance and consequently our Sealing I do not deny such an especial Work of the Spirit as shall be afterwards declared but I judge that it is the Communication of the Spirit himself unto us that is here intended For so the Apostle declares his sence to be Chap. 4. 13. Hereby know we that we dwell in God and he in us because he hath given us of his Spirit This is the great Evidence the great Ground of Assurance which we have that God hath taken us into a near and dear Relation unto himself because he hath given us of his Spirit that great and Heavenly Gift which he will impart unto no others And indeed on this one Hinge depends the whole Case of that Assurance which Believers are capable of If the Spirit of God dwell in us we are his But if any Man have not the Spirit of Christ he is none of his Rom. 8 9. Hereon alone depends the Determination of our especial Relation unto God By this therefore doth God Seal Believers and therein gives them Assurance of his Love And this is to be the sole Rule of your self-Examination whether you are Sealed of God or no. 3. HEREBY God evidenceth them unto the World which is another End of sealing He marks them so hereby for his own as that the World cannot but in general take notice of them For where God sets this Seal in the Communication of his Spirit it will so operate and produce such Effects as shall fall under the Observation of the World As it did in the Lord Christ so also will it do in Believers according unto their measure And there are two ways whereby Gods sealing doth evidence them unto the World The one is by the Effectual Operation of the Spirit communicated unto them both in Gifts and Graces Though the World is blinded with Prejudices and under the Power of a prevalent Enmity against spiritual things yet it cannot but discover what a Change is made in the most of those whom God thus sealeth and how by the Gifts and Graces of the Spirit which they hate they are differenced from other Men. And this is that which keeps up the difference and enmity that is in the World between the Seeds For Gods sealing of Believers with his Spirit evidenceth his especial Acceptance of them which fills the Hearts of them who are acted with the Spirit of Cain with Hatred and Revenge Hence many think that the respect which God had unto the Sacrifice of Abel was testified by some visible sign which Cain also might take notice of And there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kindling of his Sacrifice by Fire from Heaven which was the Type and Resemblance of the Holy Ghost as hath been shewed All other Causes of difference are capable
of a Composition but this about the Seal of God can never be composed And that which followeth from hence is that those who are thus sealed with the Spirit of God cannot but separate themselves from the most of the World whereby it is more evidenced unto whom they do belong 4. HEREBY God Seals Believers unto the day of Redemption or Everlasting Salvation For the Spirit thus given unto them is as we have shewed already to abide with them for ever as a Well of Water in them springing up into Everlasting Life John 7. THIS therefore is that Seal which God grants unto Believers even this Holy Spirit for the Ends mentioned which according unto their Measure and for this Work and End answers that great Seal of Heaven which God gave unto the Son by the Communication of the Spirit unto him in all its Divine Fulness authorizing and enabling him unto his whole Work and evidencing him to be called of God thereunto CHAP. VII The Spirit an Earnest And how AGAIN the Holy Spirit as thus Communicated unto us is said to be an Earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word in the Original is no where used in the New Testament but in this matter alone 2 Cor. 2. 22. Chap. 5. 5. Eph. 1. 14. The Latin Translator renders this Word by Pignus a Pledge But he is corrected therein by Hierom on Eph. 1. Pignus saith he Latinus Interpres pro arrabone possuit Non id ipsum autem Arrabo quod pignus sonat Arrabo enim futurae emptioni quaesi quoddam testimonium obligamentum datur Pignus vero hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mutua pecunia apponitur ut quam illa reddita tuerit reddenti debitum pignus a Creditore redditur And this Reason is generally admitted by Expositors For a Pledge is that which is committed to and left in the Hand of another to secure him that Money which is borrowed thereon shall be repaid and then the Pledge is to be received back again Hence it is necessary that a Pledge be more in value than the Money received because it is taken in security for repayment But an Earnest is a Part only of what is to be given or paid or some lesser thing that is given to secure somewhat that is more or greater in the same or another kind And this Difference must be admitted if we are obliged to the precise signification and common use of Pledges and Earnests among Men which we must enquire into The Word is supposed to be dervied from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latins make use of it also Arrabon and Arrha It is sometimes used in other Authors as Plutarch in Galba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prepossessed Oninius with great Summs of Money as an Earnest of what he would do afterwards Hesychius explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gift beforehand As to what I apprehend to be the Mind of the Holy Ghost in this Expression I shall declare it in the ensuing Observations FIRST It is not any Act or Work of the Holy Spirit on us or in us that is called his being an Earnest It is He Himself who is this Earnest This is exprest in every place where there is mention made of it 2 Cor. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Earnest of the Spirit that Earnest which is the Spirit or the Spirit as an Earnest as Austin reads the words Arrhabona Spiritum Chap. 5. 5. Who hath also given unto us the Earnest of the Spirit The giving of this Earnest is constantly assigned to be the Act of God the Father who according to the Promise of Christ would send the Comforter unto the Church And in the other place Ephes. 1. 14. it is expresly said that the Holy Spirit is the Earnest of our Inheritance Every where the Article is of the Masculine Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit is of the Neuter Some would have it to refer unto Christ v. 12. But as it is not unusual in Scripture that the Subjunctive Article and Relative should agree in Gender with the following Substantive as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Scripture speaking of the Holy Ghost though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of the Neuter Gender yet having respect unto the thing that is the Person of the Spirit it subjoins the pronoun of the Masculine Gender unto it as John 14. 26. Wherefore the Spirit himself is the Earnest as given unto us from the Father by the Son And this Act of God is expressed by giving or putting him into our Hearts 2 Cor. 1. 22. How he doth this hath been before declared both in general and with respect in particular unto his Inhabitation The meaning therefore of the words is that God gives unto us his Holy Spirit to dwell in us and to abide with us as an Earnest of our future Inheritance SECONDLY It is indifferent whether we use the Name of an Earnest or a Pledge in this Matter And although I chuse to retain that of an Earnest from the most usual Acceptation of the Word yet I do it not upon the Reason alledged for it which is taken from the especial Nature and Use of an Earnest in the Dealings of Men. For it is the End only of an Earnest whereon the Holy Ghost is so called which is the same with that of a Pledge and we are not to force the Similitude or Allusion any farther For precisely among Men an Earnest is the Confirmation of a Bargain and Contract made on equal Terms between Buvers and Sellers or Exchangers But there is no such Contract between God and us It is true there is a supposition of an Antecedent-Covenant but not as a Bargain or Contract between God and us The Covenant of God as it respects the Dispensation of the Spirit is a meer free gratuitous Promise and the stipulation of Obedience on our part is consequential thereunto Again he that giveth an Earnest in a Contract or Bargain doth not principally aim at his own Obligation to pay such or such a summ of Money or somewhat equivalent thereunto though he do that also but his principal Design is to secure unto himself that which he hath bargained for that it may be delivered up unto him at the time appointed But there is nothing of this Nature in the Earnest of the Spirit wherein God intends our Assurance only and not his own And sundry other things there are wherein the Comparison will not hold nor is to be urged because they are not intended THE general End of an Earnest or a Pledge is all that is alluded unto And this is to give security of somewhat that is future or to come And this may be done in a way of free Bounty as well as upon the strictest Contract As if a Man have a poor Friend or Relation he may of his own accord give unto him
a summ of Money and bid him take it as a Pledge or Earnest of what he will yet do for him So doth God in a way of Soveraign Grace and Bounty give his Holy Spirit unto Believers and withall lets them know that it is with a design to give them yet much more in his appointed season And here is he said to be an Earnest Other things that are observed from the Nature and Use of an Earnest in Civil Contracts and Bargains between Men belong not hereunto tho' many things are occasionally spoken and discoursed from them of Good Use unto Edification THIRDLY In two of the Places wherein mention is made of this matter the Spirit is said to be an Earnest but wherein or unto what End is not expressed 2 Cor. 1. 22. Chap. 5. 5. The third place affirms him to be an Earnest of our Inheritance Eph. 1. 14. What that is and how he is so may be briefly declared And 1. WE have already manifested that all our Participation of the Holy Spirit in any kind is upon the Account of Jesus Christ and we do receive him immediately as the Spirit of Christ. For to as many as receive Christ the Father gives Power to become the Sons of God John 1. 12. And because we are Sons he sends forth the Spirit of his Son into our Hearts Gal. 4. 6. And as we receive the Spirit from him and as his Spirit so he is given unto us to make us conformable unto him and to give us a Participation of his Gifts Graces and Priviledges 2. CHRIST himself in his own Person is the Heir of all things So he was appointed of God Heb. 1. 2. and therefore the whole Inheritance is absolutely his What this Inheritance is what is the Glory and Power that is contained therein I have at large declared in the Exposition of that Place 3. MAN by his Sin had universally forfeited his whole Right unto all the Ends of his Creation both on the Earth below and in Heaven above Death and Hell were become all that the whole Race of Mankind had either Right or Title unto But yet all the glorious things that God had provided were not to be cast away an Heir was to be provided for them Abraham when he was old and rich had no Child complained that his Steward a Servant was to be his Heir Gen. 15. 3 4. but God lets him know that he would provide another Heir for him of his own Seed When Man had lost his right unto the whole Inheritance of Heaven and Earth God did not so take the Forfeiture as to seize it all into the Hands of Justice and destroy it But he invested the whole Inheritance in his Son making him the Heir of all This he was meet for as being God's Eternal Son by Nature and hereof the Donation was free gratuitous and absolute And this Grant was confirmed unto him by his Unction with the Fulness of the Spirit But 4. THIS Inheritance as to our Interest therein lay under a Forfeiture and as unto us it must be redeemed and purchased or we can never be made Partakers of it Wherefore the Lord Christ who had a Right in his own Person unto the whole Inheritance by the Free Grant and Donation of the Father yet was to redeem it from under the Forfeiture and purchase the Possession of it for us Thence is it called the Purchased Possession How this Purchase was made what made it necessary by what means it was effected are declared in the Doctrine of our Redemption by Christ the Price which he paid and the Purchase that he made thereby And hereon the whole Inheritance is vested in the Lord Christ not only as unto his own Person and his Right unto the whole but he became the great Trustee for the whole Church and had their Interest in this Inheritance committed unto him also No Man therefore can have a right unto this Inheritance or to any part of it not unto the least share of God's Creation here below as a part of the rescued or purchased Inheritance but by Vertue of an Interest in Christ and Union with him Wherefore FOURTHLY The way whereby we come to have an Interest in Christ and thereby a right unto the Inheritance is by the Participation of the Spirit of Christ as the Apostle fully declares Rom. 8. 14 15 16 17. For it is by the Spirit of Adoption the Spirit of the Son that we are made Children Now saith the Apostle If we are Children then Heirs Heirs of God and joynt Heirs with Christ. Children are Heirs unto their Father And those who are Children of God are Heirs of that Inheritance which God hath provided for his Children Heirs of God And all the good things of Grace and Glory which Believers are made Partakers of in this World or that which is to come are called their Inheritance because they are the Effects of free gratuitous Adoption They are not things that themselves have purchased bargained for earned or merited but an Inheritance depending on and following solely upon their free gratuitous Adoption But how can they become Heirs of God seeing God hath absolutely appointed the Son alone to be Heir of all things Heb. 1. 2. He was the Heir unto whom the whole Inheritance belonged Why saith the Apostle by the Participation of the Spirit of Christ we are made joynt Heirs with Christ. The whole Inheritance as unto his own Personal Right was entirely his by the free Donation of the Father all Power in Heaven and Earth being given unto him But if he will take others into a joynt Right with him he must purchase it for them which he did accordingly FIFTHLY Hence it is manifest how the Holy Spirit becomes the Earnest of our Inheritance For by him that is by the Communication of him unto us we are made joynt-Heirs with Christ which gives us our Right and Title whereby our Natures are as it were inserted into the assured Conveyance of the great and full Inheritance of Grace and Glory In the giving of his Spirit unto us God making of us Coheirs with Christ we have the greatest and most assured Earnest and Pledge of our future Inheritance And he is to be thus an Earnest untill or unto the Redemption of the Purchased Possession For after that a Man hath a good and firm Title unto an Inheritance settled in him it may be a longer time before he can be admitted into an actual Possession of it and many Difficulties he may have in the mean time to conflict withall And it is so in this Case The Earnest of the Spirit given unto us whereby we become Coheirs with Christ whose Spirit we are made Partakers of secures the Title of the Inheritance in and unto our whole Persons But before we can come unto the full Possession of it not only have we many Spiritual Trials and Temptations to conflict withall in our Souls but our Bodies also are liable unto Death
and Corruption Wherefore whatever First-Fruits we may enjoy yet can we not enter into the actual Possession of the whole Inheritance untill not only our Souls are delivered from all Sins and Temptations but our Bodies also are rescued out of the Dust of the Grave This is the full Redemption of the Purchased Possession whence it is signally called the Redemption of the Body Rom. 8. 23. THUS as the Lord Christ himself was made Heir of all things by that Communication of the Spirit unto him whereby he was anointed unto his Office so the participation of the same Spirit from him and by him makes us Coheirs with him and so he is an Earnest given us of God of the future Inheritance It belongs not unto my present purpose to declare the Nature of that Inheritance whereof the Holy Spirit is the Earnest In brief it is the highest Participation with Christ in that Glory and Honour that our Natures are capable of AND in like manner we are said to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 23. That is the Spirit himself as the First Fruits of our Spiritual and Eternal Redemption God had appointed that the First Fruits which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Offering unto himself Hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth and is taken generally for that which is first in any kind Rom. 16. 5. 1 Cor. 15. 20. Jam. 1. 18. Rev. 14. 4. And the First Fruits of the Spirit must be either what he first worketh in us or all his Fruits in us with respect unto the full Harvest that is to come or the Spirit himself as the Beginning and Pledge of Future Glory And the latter of these is intended in this place For the Apostle discourseth about the Liberty of the whole Creation from that slate of Bondage whereunto all things were subjected by Sin With respect hereunto he saith that Believers themselves having not as yet obtained a full Deliverance as he had expressed it Chap. 7. 24. do groan after it's perfect Accomplishment But yet saith he we have the Beginning of it the First Fruits of it in the Communication of the Spirit unto us For where the Spirit of God is there is Liberty 2 Cor. 3. 17. For although we are not capable of the full and perfect Estate of the Liberty provided for the Children of God whilst we are in this World conflicting with the Remainders of Sin pressed and exercised with Temptations our Bodies also being subject unto Death and Corruption yet where the Spirit of God is where we have that First Fruit of the Fulness of our Redemption there is Liberty in the real Beginning of it and assured Consolation because it shall be consummated in the appointed Season THESE are some of the Spiritual Benefits and Priviledges which Believers enjoy by a Participation of the Holy Ghost as the promised Comforter of the Church These things he is unto them and as unto all other things belonging unto their Consolation he works them in them which we must in the next place enquire into Only something we may take notice of from what we have already insisted on As 1 That all Evangelical Priviledges whereof Believers are made Partakers in this World do center in the Person of the Holy Spirit He is the great Promise that Christ hath made unto his Disciples the great Legacy which he hath bequeathed unto them The Grant made unto him by the Father when he had done all his Will and fulfilled all Righteousness and exalted the Glory of his Holiness Wisdom and Grace was this of the Holy Spirit to be communicated by him unto the Church This he received of the Father as the Complement of his Reward wherein he saw of the Travail of his Soul and was satisfied This Spirit he now gives unto Believers and no Tongue can express the Benefits which they receive thereby Therein are they anointed and sealed therein do they receive the Earnest and First Fruits of Immortality and Glory In a Word therein are they taken into a Participation with Christ himself in all his Honour and Glory Hereby is their Condition rendred honourable safe comfortable and the whole Inheritance is unchangeably secured unto them In this one Priviledge therefore of receiving the Spirit are all others enwrapped For 2 No one way or thing or Similitude can express or represent the greatness of this Priviledge It is Anointing it is Seallng it is an Earnest and First Fruit every thing whereby the Love of God and the blessed Security of our Condition may be expressed or intimated unto us For what greater Pledge can we have of the Love and Favour of God What greater Dignity can we be made Partakers of What greater Assurance of a future blessed Condition than that God hath given us of his Holy Spirit And 3 Hence also is it manifest how abundantly willing he is that the Heirs of Promise should receive strong Consolation in all their Distresses when they fly for Refuge unto the Hope that is set before them The End of the First Part. A DISCOURSE OF Spiritual Gifts BEING The SECOND PART OF THE Work of the Holy Spirit IN WHICH These Particulars are distinctly handled in the following Chapters Chap. I. Spiritual Gifts their Names and Significations Chap. II. Differences between Spiritual Gifts and Saving Graces Chap. III. Of Gifts and Offices Extraordinary and First of Offices Chap. IV. Of Extraordinary Spiritual Gifts Chap. V. Of the Original Duration Use and End of Extraordinary Spiritual Gifts Chap. VI. Of Ordinary Gifts of the Spirit the Grant Institution Use Benefit and End of the Ministry Chap. VII Of Spiritual Gifts enabling the Ministry to the Exercise and Discharge of their Trust and Office Chap. VIII Of the Gifts of the Spirit with respect unto Doctrine Rule and Worship How attained and improved By the late Reverend JOHN OWEN D. D. London Printed for William Marshall at the Bible in Newgate Street 1693. OF Spiritual Gifts PART II. CHAP. I. Spiritual Gifts their Names and Significations § 1. THE Second part of the Dispensation of the Spirit in order unto the perfecting of the New Creation or the Edification of the Church consists in his communication of Spiritual Gifts unto the Members of it according as their places and stations therein do require By his Work of Saving Grace which in other Discourses we have given a large account of he makes all the Elect Living Stones and by his communication of Spiritual Gifts he fashions and builds those Stones into a Temple for the Living God to dwell in He spiritually unites them into one Mystical Body under the Lord Christ as an Head of Influence by Faith and Love and he unites them into an Organical Body under the Lord Christ as an Head of Rule by Gifts and Spiritual Abilities Their Nature is made one and the same by Grace their Use is various by Gifts Every one is a
Idea of it even the Lord Jesus Christ in his Ministry namely what he did what he spake how on all occasions his Condescention Meekness and Authority did manifest themselves until he be changed into the same Image and likeness by the Spirit of the Lord. The same is to be done in their place and Sphere towards the Apostles as the principal Followers of Christ and who do most lively represent his Graces and Wisdom unto us Their Writings and what is written of them are to be searched and studied unto this very end that considering how they behaved themselves in all Instances on all occasions in their Testimony and all Administrations of the Truth we may endeavour after a Conformity unto them in the Participation of the same Spirit with them It would be no small stay and Guidance unto us if on all occasions we would diligently search and consider what the Apostles did in such Circumstances or what they would have done in answer to what is recorded of their Spirit and Actings For although this Wisdom be a Gift of the Holy Spirit yet as we now consider it as it is continued in the Church it may be in part obtained and greatly improved in the due Use of the Means which are subservient thereunto provided that in all we depend solely on God for the giving of it who hath also prescribed these Means unto us for the same End § 8. 4. LET them who design a Participation of this Gift take heed it be not stifled with such vitious Habits of Mind as are expresly contrary unto it and destructive of it Such are Self-fulness or Confidence Hastiness of Spirit Promptness to speak and Slowness to hear which are the great Means which make many abound in their own Sense and Folly to be wise in their own Conceits and contemptible in the Judgment of all that are truly so Ability of Speech in time and season is an especial Gift of God and that eminently with respect unto the Spiritual things of the Gospel But a Profluency of Speech venting it self on all occasions and on no occasions making Men open their Mouths wide when indeed they should shut them and open their Ears and to pour out all that they know and what they do not know making them angry if they are not heard and impatient if they are contradicted is an unconquerable Fortification against all true Spiritual Wisdom § 9 5. LET those who would be Sharers herein follow after those Gifts and Graces which do accompany it promote it and are inseparable from it Such are Humility Meekness Patience Constancy with Boldness and Confidence in Profession without which we shall be Fools in every Trial. Wisdom indeed is none of all these but it is that which cannot be without them nor will it thrive in any Mind that is not cultivated by them And he who thinks it is not worth his Pains and Travail nor that it will quit Cost to seek after this Spiritual Wisdom by a constant Watchfulness against the opposite Vices mentioned and Attendance unto those concomitant Duties and Graces must be content to go without it This is the first Instance given by our Apostle of the Spiritual Gifts of the Primitive Times to one is given by the Spirit the Word of Wisdom § 10. TO another the Word of Knowledge by the same Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shewed before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote the thing it self the Word of Knowledge that is Knowledge But if any shall suppose that because this Knowledge was to be expressed unto the Church for it's Edification it is therefore called a Word of Knowledge as a Word of Exhortation or a Word of Consolation that is Exhortation and Consolation administred by Words I shall not contend to the contrary It is Knowledge that is the Gift peculiarly intended in this Second Place And we must enquire both how it is an especial Gift and of what sort it is And it should seem that it cannot have the Nature of an especial Gift seeing it is that which was common to all For so saith the Apostle speaking unto the whole Church of the Corinthians We know that we all have Knowledge 1 Cor. 8. 1. And not only so but also adds that this Knowledge is a thing which either in it's own Nature tends unto an ill Issue or is very apt to be abused thereunto For saith he Knowledge puffeth up for which cause he frequently reflects upon it in other places But yet we shall find that it is a peculiar Gift and in it self singularly useful However it may be abused as the best things may be yea are most liable thereunto The Knowledge mentioned in that place by the Apostle which he ascribes in common unto all the Church was only that which concerned things Sacrificed unto Idols and if we should extend it farther unto an Understanding of the Mystery of the Gospel which was in the Community of Believers yet is there place remaining for an Eminency therein by vertue of an especial Spiritual Gift And as to what he adds about Knowledge puffing up he expounds in the next Words if any Man thinketh that he knoweth any thing he knoweth nothing yet as he ought to know Ver. 2. It is not Men's Knowledge but the vain and proud Conceit of ignorant Men supposing themselves knowing and wise that so puffeth up and hindreth Edification § 11. WHEREFORE 1 By this Word of Knowledge not that Degree of it which is required in all Christians in all the Members of the Church is intended Such a Measure of Knowledge there is necessary both unto Faith and Confession Men can believe nothing of that whereof they know nothing nor can they confess with their Mouths what they apprehend not in their Minds But it is somewhat singular eminent and not common to all Neither 2 Doth that Eminency or Singularity consist in this that it is Saving and Sanctifying Knowledge which is intended That there is such a peculiar Knowledge whereby God shines into the Hearts of Believers with a Spiritual Saving Insight into Spiritual things transforming the Mind into the Likeness of them I have at large elsewhere declared For it is reckoned among Gifts whereas that other is a Saving Grace whose difference hath been declared before It is expressed by the Apostle 1 Cor. 13. 2. by understanding all mysteries and all knowledge that is having an Understanding in and the knowledge of all Mysteries This Knowledge he calleth a Gift which shall vanish away Ver. 8. and so not belonging absolutely unto that Grace which being a part of the Image of God in us shall go over into Eternity And Knowledge in Ver. 2. is taken for the thing known if I understand all Knowledge which is the same with all Mysteries Wherefore the Knowledge here intended is such a peculiar and especial Insight into the Mysteries of the Gospel as whereby those in whom it was were enabled to teach and instruct others Thus
wary or less able on any account to make a right Judgment between those who were really endowed with extraordinary Gifts of the Spirit and those who falsly pretended thereunto For these Persons received this Gift and were placed in the Church for this very End that they might guide and help them in making a right Judgment in this matter And whereas the Communication of these Gifts is ceased and consequently all Pretences unto them unless by some Persons Phrenetical and Enthusiastical whose Madness is manifest to all there is no need of the Continuance of this Gift of Discerning of Spirits that standing Infallible Rule of the Word and ordinary Assistance of the Spirit being every way sufficient for our Preservation in the Truth unless we give up our selves to the Conduct of corrupt Lusts Pride Self-conceit Carnal Interest Passions and Temptations which Ruine the Souls of Men. § 22. THE two Spiritual Gifts here remaining are Speaking with Tongues and their Interpretation The first Communication of this Gift of Tongues unto the Apostles is particularly described Acts 2. 1 2 3 4 c. And although they were at that time endued with all other Gifts of the Holy Ghost called Power from Above Acts 1. 8. yet was this Gift of Tongues signalized by the Visible Pledge of it the joynt Participation of the same Gift by all and the Notoriety of the matter thereon as in that place of the Acts is at large described And God seems to have laid the Foundation of Preaching the Gospel in this Gift for two Reasons 1 To signify that the Grace and Mercy of the Covenant was now no longer to be confined unto one Nation Language or People but to be extended unto all Nations Tongues and Languages of People under Heaven 2 To testifie by what means he would subdue the Souls and Consciences of Men unto the Obedience of Christ and the Gospel and by what means he would maintain his Kingdom in the World Now this was not by Force and Might by external Power or Armies but by the Preaching of the Word whereof the Tongue is the only Instrument And the outward Sign of this Gift in Tongues of Fire evidenced the Light and Efficacy wherewith the Holy Ghost designed to accompany the Dispensation of the Gospel Wherefore although this Gift began with the Apostles yet was it afterwards very much diffused unto the Generality of them that did believe See Acts 10. 46. Chap. 19. 6. 1 Cor. 14. And some few things we may observe concerning this Gift As 1 The especial matter that was expressed by this Gift seems to have been the Praises of God for his wonderful Works of Grace by Christ. Although I doubt not but that the Apostles were enabled by vertue of this Gift to declare the Gospel unto any People unto whom they came in their own Language yet ordinarily they did not Preach nor Instruct the People by Vertue of this Gift but only spake forth the Praises of God to the Admiration and Astonishment of them who were yet Strangers to the Faith So when they first received the Gift they were heard speaking the wonderful Works of God Acts 2. 11. And the Gentiles who first believed spake with Tongues and magnified God Acts 10. 46. 2 These Tongues were so given for a Sign unto them that believed not 1 Cor. 14. 22. that sometimes those that spake with Tongues understood not the Sence and Meaning of the Words delivered by themselves nor were they understood by the Church it self wherein they were uttered 1 Cor. 14. 6 7 8 9 10. c. But this I suppose was only sometimes and that it may be mostly when this Gift was unnecessarily used For I doubt not but the Apostles understood full well the things delivered by themselves in divers Tongues And all who had this Gift though they might not apprehend the meaning of what themselves spake and uttered yet were so absolutely in the Exercise of it under the Conduct of the Holy Spirit that they neither did nor could speak any thing by vertue thereof but what was according unto the Mind of God and tended unto his Praise 1 Cor. 14. 2. 14 17. 3 Although this Gift were excellent in it self and singularly effectual in the Propagation of the Gospel unto Unbelievers yet in the Assemblies of the Church it was of little or no Use but only with respect unto the things themselves that were uttered For as to the principal End of it to be a Sign unto Unbelievers it was finished and accomplished towards them so as they had no farther need nor use of it But now whereas many Unbelievers came occasionally into the Assemblies of the Church especially at some freer Seasons for whose Conviction the Holy Ghost would for a Season continue this Gift among Believers that the Church might not be disadvantaged thereby he added the other Gift here mentioned namely The Interpretation of Tongues He endowed either those Persons themselves who spake with Tongues or some others in the same Assembly with an Ability to interpret and declare to the Church the things that were spoken and uttered in that miraculous manner which is the last Gift here mentioned But the Nature Use and Abuse of these Gifts is so largely and distinctly spoken unto by the Apostle 1 Cor. 14. that as I need not insist on them so I cannot fully do it without an entire Exposition of that whole Chapter which the Nature of my Design will not permit CHAP. V. The Original Duration Use and End of Extraordinary Spiritual Gifts § 1. THIS Summary Account doth the Apostle give of these Extraordinary Gifts of the Holy Ghost which then flourished in the Church and were the Life of it's extraordinary Ministry It may be mention may occur of some such Gifts under other Names but they are such as may be reduced unto some one of those here expressed Wherefore this may be admitted as a perfect Catalogue of them and comprehensive of that Power from Above which the Lord Christ promised unto his Apostles and Disciples upon his Ascension into Heaven Acts 1. 8. For he ascended up far above all Heavens that he might fill all things Ephes. 4. 10. that is the Church with Officers and Gifts unto the Perfection of the Saints by the Work of the Ministry and the Edification of his Body Ver. 11. For being by the Right Hand of God exalted and having received of the Father the Promise of the Holy Ghost he shed forth or abundantly poured out these things whereof we speak Acts 2. 33. And as they were the great Evidence of his Acceptation with God and Exaltation seeing in them the Spirit convinced the World of Sin Righteousness and Judgment so they were the great means whereby he carried on his Work amongst Men as shall afterwards be declared § 2. THERE was no certain limited Time for the Cessation of these Gifts Those peculiar unto the Apostles were commensurate unto their Lives None after their Decease had
either Apostolical Office Power or Gifts The like may be said of Evangelists Nor have we any undoubted Testimony that any of those Gifts which were truly miraculous and every way above the Faculties of Men were communicated unto any after the Expiration of the Generation of them who conversed with Christ in the Flesh or those who received the Holy Ghost by their Ministry It is not unlikely but that God might on some occasions for a longer Season put forth his Power in some miraculous Operations and so he yet may do and perhaps doth sometimes But the Superstition and Folly of some ensuing Ages inventing and divulging innumerable Miracles false and foolish proved a most disadvantagious Prejudice unto the Gospel and a means to open a way unto Sathan to impose endless Delusions upon Christians For as true and real Miracles with becoming Circumstances were the great means that won and reconciled a Regard and Honour unto Christian Religion in the World so the Pretence of such as either were absolutely false or such as whose Occasions Ends Matter or Manner were unbecoming the Greatness and Holiness of him who is the true Author of all miraculous Operations is the greatest Dishonour unto Religion that any one can invent But although all these Gifts and Operations ceased in some respect some of them absolutely and some of them as to the immediate manner of Communication and Degree of Excellency yet so far as the Edification of the Church was concerned in them something that is Analogous unto them was and is continued He who gave some Apostles and some Prophets and some Evangelists gave also some Pastors and Teachers And as he furnished the former with extraordinary Gifts so as far as any thing of the like kind is needful for the continual Edification of the Church he bestows it on the latter also as shall be declared § 3. AND these Gifts of the Spirit added unto his Grace in real Holiness were the Glory Honour and Beauty of the Church of Old Men have but deceived themselves and others when they have seigned a Glory and Beauty of the Church in other things And whatever any think or say where these Gifts of the Holy Ghost which are the Ornaments of the Church her cloathing of wrought Gold and her Raiment of Needle-work being neglected and lost and they think to adorn her with the meritricious Paint of pompous Ceremonies with outward Grandeur Wealth and Power she is utterly fallen from her Chastity Purity and Integrity But it is evident that this is the state of many Churches in the World which are therefore worldly and carnal not Spiritual or Evangelical Power and Force and Wealth the Gifts in this Case of Another Spirit under various Pretences and Names are their Life and Glory indeed their Death and Shame I deny not but that it is lawful for Ministers of the Gospel to enjoy Earthly Possessions which they do attain by any commendable way among other Men. Neither are they required unless in extraordinary Cases to part with the Right and Use of their Temporal Goods because they are so Ministers of Christ though those who are so indeed will not deny but that they ought to use them in a peculiar manner unto the Glory of Christ and Honour of the Gospel beyond other Men. Neither shall I ever question that wherein the Scripture is so express namely That those who labour in the Word and Doctrine should have a convenient yea an Honourable Subsistence provided for them according to the best Ability of the Church for their Work 's sake It is in like manner also granted that the Lord Christ hath committed all that Power which with repect unto the Edification of the Church he will exercise in this World unto the Church it self as it cannot without a Virtual Renunciation of the Gospel and Faith in Christ Jesus as the Head and King of the Church be supposed that this Power is any other but Spiritual over the Souls and Consciences of Men. And therefore cannot this Power be exercised or be any ways made effectual but by vertue of the Spiritual Gifts we treat of But for Men to turn this Spiritual Power to be exercised only by vertue of Spiritual Gifts into an external coercive Power over the Persons Bodies Liberties and Lives of Men to be exercised by Law-Courts in Ways Forms Manners utterly Forreign to the Gospel and all Evangelical Administrations without the least Pretence unto or Appearance of the Exercise of the Gifts of the Holy Ghost therein yea and by Persons by whom they are hated and derided acting with Pride Scorn and Contempt of the Disciples of Christ and over them being utterly ignorant of the true Nature and Use of all Gospel Administrations this is to disorder the Church and in stead of an House of Spiritual Worship in some Instances to turn it into a Den of Thieves Where hereunto there are moreover annexed earthly Revenues containing all Food and Fuel of corrupt Lusts with all things satisfactory unto the Minds of Worldly Sensual Men as a meet Reward of these Carnal Administrations as it is at this Day in the Church of Rome there all Use of the Gifts of the Holy Ghost is excluded and the Church is brought into extream Desolacion And although these things are are as contrary to the Gospel as Darkness to Light yet the World for many Reasons not now to be insisted on being willing to be deceived in this matter it is generally apprehended that there is nothing so pernicious unto the Church so justly to be watched against and rooted out as a Dislike of their Horrible Apostasies in the Corrupt Depravation of all Evangelical Administrations This was not the State this was not the Condition of the Primitive Churches their Life consisted in the Grace of the Spirit and their Glory in his Gifts None of their Leaders once dreamed of that new kind of Beauty Glory and Power consisting in numberless Superstitious Ceremonies instead of Religious Worship Worldly Grandeur instead of Humility and Self-denyal and open Tyranny over the Consciences and Persons of Men in the room of Spiritual Authority effectual in the Power of Christ and by vertue of the Gifts of the Holy Ghost § 4. THERE are many sore Divisions at this Day in the World among and between the Professors of Christian Religion both about the Doctrine and Worship of the Gospel as also the Discipline thereof That these Divisions are evil in themselves and the Cause of great Evils Hinderances of the Gospel and all the Effects thereof in the World is acknowledged by all and it is a thing doubtless to be greatly lamented that the generality of them who are called Christians are departed from the great Rule of keeping the Unity of the Spirit in the Bond of Peace He who doth not pray always who is not ready with his utmost Endeavour to remedy this Evil to remove this great Obstruction of the Benefit of the Gospel is scarce
Advantages would fall to their share as most do who yet continue to Dream of such a Kingdom in this World immediately upon the Communication of these Gifts rejoiced that they were counted worthy of shame for the Name of Christ when they were Imprisoned Whipt and despitefully used Acts 4. 3 They had Boldness Courage and Constancy given unto them in the room of that pusillanimity and fear which before they had discovered This the Jews took notice of and were astonished at Acts 4. 13. And they had reason so to be if we consider the Power and Authority of that work wherein they were then assaulted with the Speech of Peter unto them ver 8 9 10 11 12. which he spake as filled with the Holy Ghost See also Acts 5. 28 29 30 31 32. And in the whole course of their Ministry throughout the World the like undaunted Courage Resolution and Constancy did always and in all things accompany them Wherefore these Gifts in the first place may be esteemed the Powers of the World to come in as much as by them those unto whom the work of Preaching the Gospel propagating the Mystery of it the Conversion of Nations the planting of Churches and in all the Erection of the Kingdom of Christ was committed were enabled by them unto the utmost Capacity of Humane Nature to discharge effect and accomplish the work committed unto them By vertue and in the strength of these Spiritual Abilities did they set upon the whole Kingdom of Sathan and Darkness in the World contending with the Gates of Hell and all the Powers of the Earth attempting the Wisdom of the Greeks and the Religion of the Jews with success against both They went not forth with Force and Arms or Carnal Power they threatned no Man menaced no Man with the Carnal Weapons of Force or Penalties they had no Baits or Allurements of Wealth Power or Honour to enveagle the Minds of Corrupt and Sensual Men but as was said in the Warranty and Power of these Spiritual Gifts they both attempted and accomplished this work And thing continue still in the same condition according unto their proportion Such as is the Furniture of Men with Spiritual Abilities and Gifts of the Holy Ghost such is their fitness for the work of the Ministry and no other And if any shall undertake this work without this Provision of Abilities for it they will neither ever be owned by Christ nor be of the least use in the Employment they take upon them A Ministry devoid of Spiritual Gifts is a sufficient evidence of a Church under a degenerating Apostasie But these things will be farther spoken unto afterwards § 8. SECONDLY By these Gifts were all their Administrations especially their Preaching the Gospel rendred effectual unto their proper end The Preaching of the Word which is the Sword of the Spirit was the great Instrument whereby they wrought out and accomplished their designed work in the Conviction and Conversion of the Souls of Men. It may therefore be enquired what it was that gave efficacy and success unto the Word as preached or dispensed by them Now this as it should seem must be either that the subject matter of it was so suited unto the Reasons and Understandings of Men as that they could not but admit of it upon its proposal or that the manner whereby they declared it was with such perswasive Artifices as were meet to prevail with the Minds of Men unto an Assent or to impose upon them against the best of their defences But the Apostle declares that it was utterly otherwise in both these regards For the matter of the Doctrine of the Gospel unto the Minds of Carnal Men such as all Men are until renewed by the Gospel it self is Folly and that which is every way meet to be despised 1 Cor. 1. And for the manner of its Declaration they did not therein neither would they use the enticing words of Humane Wisdom any Arts of Oratory or Dresses of Rhetorick or Eloquence lest the Effects which were wrought by the Word should have seemed in any measure to have proceeded from them 1 Cor. 2. 4 5. Wherefore not to mention that internal efficacious power of Grace which God secretly puts forth for the Conversion of his Elect the consideration whereof belongs not unto our present design and I say that it was by vertue of those Gifts that the Administration of the Gospel was so efficacious and successful For 1 From them proceeded that Authority over the Minds of Men wherewith the Word was accompanied When the Lord Christ was Anointed by the Spirit to Preach the Gospel it is said He taught as one having Authority and not as the Scribes Mat. 7. 29. Whatever was his outward Appearance in the Flesh the Word as Administred by him was attended with such an Authority over the Minds and Consciences of Men as they could not but be sensible of And so was it with the Primitive Dispensers of the Gospel by vertue of these Spiritual Gifts they preached the Word in the Demonstration of the Spirit and of Power 1 Cor. 2. 4. There was accompanying of their Preaching an Evidence or Demonstration of a Power and Authority that was from God and his Spirit Men could not but conclude that there was something in it which was over them or above them and which they must yield or submit unto as that which was not for them to contend withall It is true the Power of the Gospel was hid unto them that were to perish whose Minds the God of this World had effectually blinded lest the Light of the Glorious Gospel of Christ should shine into them 2 Cor. 4. 3 4. Whence it came to pass that the Word was rejected by many yet where-ever God was pleased to make it effectual it was by a Sense of a Divine Authority accompanying its Administration by vertue of those Spiritual Gifts And therefore our Apostle shews that when Men prophesied or declared the Mind of God from the Word by the Gift of Prophesie Unbelievers did fall down and Worshipping God reported that God was in them of a Truth 1 Cor. 14. 24 25. They were sensible of a Divine Authority which they could not stand before or withstand 2 From hence also proceeded that Life and Power for Conviction which the Word was accompanied with in their Dispensation of it It became shortly to be the Arrows of Christ which were sharp in the Hearts of Men. As Men found an Authority in the Dispensation of the Word so they felt and experienced an efficacy in the Truths Dispensed By it were their Minds enlightned their Consciences awakened their Minds convinced their Lives judged the secrets of their Hearts made manifest as 1 Cor. 14. 24 25. until they cryed out in Multitudes Men and Brethren what shall we do Hereby did the Lord Christ in his Kingdom and Majesty ride prosperously Conquering and to Conquer with the Word of Truth Meekness and Righteousness subduing the
Souls of Men unto his Obedience making them free ready willing in the Day of his Power These were the Forces and Weapons that he used in the establishing of his Kingdom which were mighty through God to the pulling down of strong holds casting down of Imaginations and every high thing that exalteth it self against the Knowledge of God and bringing into Captivity every Thought to the Obedience of Christ 2 Cor. 10. 4 5. So doth the Apostle describe the success of these Administrations as an absolute conquest wherein all Opposition is broken all strong Holds and Fortifications are demolished and the whole reduced unto due Obedience For by this means were all things effected all the strong holds of Sin in the Minds of Men in their natural Darkness Blindness and Obstinacy all the high Fortifications of prejudices and vain proud lofty imaginations raised in them by Sathan were all cast down by and before Gospel Administrations managed by Vertue and Authority of these Spiritual Gifts which the Lord Christ ordained to be the Powers of his Kingdom § 9. THIRDLY Those of them which consisted in miraculous operations were suited to fill the World with an Apprehension of a Divine Power accompanying the Word and them by whom it was administred And sundry things unto the furtherance of the Gospel depended hereon As 1 The World which was stupid asleep in Sin and Security satisfied with their Lusts and Idolatries regardless of any thing but present Enjoyments was awakened hereby to an Attendance unto and Enquiry into this new Doctrine that was proposed unto them They could not but take notice that there was something more than ordinary in that Sermon which they were summoned unto by a Miracle And this was the first and principal use of these miraculous Operations They awakened the dull stupid World unto a consideration of the Doctrine of the Gospel which otherwise they would have securely neglected and despised 2 They weaken'd and took off those mighty prejudices which their Minds were possessed with by Tradition and Secular Enjoyments what these prejudices were I shall not here declare I have done it elsewhere It is enough to observe that they were as great as many as effectual as Humane Nature in any Case is capable of But yet although they were sufficiently of proof against all other means of Conviction yet they could not but sink and weaken before the manifest evidence of present Divine Power such as these miraculous Operations were accompanied withall For although all the things which they cleaved unto and intended to do so inseparably were as they thought to be preferred above any thing that could be offered unto them yet when the Divine Power appeared against them they were not able to give them Defence Hence upon these Operations one of these two Effects ensued 1 Those that were shut up under their Obstinacy and Unbelief were filled with Tormenting Convictions and knew not what to do to relieve themselves The Evidence of Miracles they could not withstand and yet would not admit of what they tendred and confirmed whence they were filled with Disquietments and Perplexities So the Rulers of the Jews manifested themselves to have been upon the Curing of the Impotent Person at the Gate of the Temple What shall we do say they to these Men for that indeed a notable Miracle hath been done by them Acts 4. 16. 2 The Minds of others were exceedingly prepared for the Reception of the Truth the Advantages unto that purpose being too many to be here insisted on 3 They were a great means of taking off the Scandal of the Cross. That this was that which the World was principally offended at in the Gospel is sufficiently known Christ Crucified was to the Jews a Stumbling-block and unto the Greeks Foolishness Nothing could possibly be or have been a matter of so high offence unto the Jews as to offer them a Crucified Messiah whom they expected as a Glorious King to subdue all their Enemies nor ever will they receive him in the Mind wherein they are upon any other Terms And it seemed a part of the extreamest Folly unto the Grecians to propose such Great and Immortal Things in the Name of one that was himself Crucified as a Malefactor And a shame it was thought on all hands for any Wise Man to profess or own such a Religion as came from the Cross. But yet after all this blustering of Weakness and Folly when they saw this Doctrine of the Cross owned by God and witnessed unto by manifest Effects of Divine Power they could not but begin to think that Men need not be much ashamed of that which God so openly avowed And all these things made way to let in the Word into the Minds and Consciences of Men where by its own Efficacy it gave them satisfying Experience of its Truth and Power § 10. FROM these few Instances whereunto many of an alike Nature might be added it is manifest how these Spiritual Gifts were the Powers of the World to come the Means Weapons Arms that the Lord Christ made use of for the subduing of the World destruction of the Kingdom of Sathan and Darkness with the planting and establishment of his own Church on the Earth And as they were alone suited unto his Design so his Accomplishment of it by them is a glorious Evidence of his Divine Power and Wisdom as might easily be demonstrated Of Ordinary Gifts of the Spirit CHAP. VI. The Grant Institution Use Benefit End and Continuance of the Ministry § 1. THE consideration of those Ordinary Gifts of the Spirit which are annexed unto the Ordinary Powers and Duties of the Church doth in the next place lye before us And they are called Ordinary not as if they were absolutely common unto all or were not much to be esteemed or as if that were any way a diminishing Term But we call them so upon a double account 1 In distinction from those Gifts which being absolutely Extraordinary did exceed the whole Power and Faculties of the Souls of Men as Healings Tongues and Miracles For otherwise they are of the same Nature with most of those Gifts which were bestowed on the Apostles and Evangelists differing only in degree Every true Gospel Ministry hath now Gifts of the same kind with the Apostles in a degree and measure sufficient to their Work excepting those mentioned 2 Because of their continuance in the ordinary state of the Church which also they shall do unto the Consummation of all things Now my design is to treat peculiarly of the Gifts of the Holy Spirit But because there is a Gift of Christ which is the Foundation and Subject of them something must be spoken briefly unto that in the first place And this Gift of Christ is that of the Ministry of the Church the Nature of which Office I shall not consider at large but only speak unto it as it is a Gift of Christ. And this I shall do by some little illustration
of his Hand leaving him nothing to do in that which they called the Church But I suppose I need not handle this Principle as a thing in Dispute or Controversie If I greatly mistake not this presence of Christ in his Church by his Spirit is an Article of Faith unto the Catholick Church and such a Fundamental Truth as whoever denies it overthrows the whole Gospel And I have so confirmed it in our former Discourses concerning the Dispensation and Operations of the Holy Ghost as that I fear not nor expect any direct opposition thereunto But yet I acknowledge that some begin to talk as if they owned no other presence of Christ but by the Word and Sacraments Whatever else remains to be done lyes wholly in our selves It is acknowledged that the Lord Christ is present in and by his Word and Ordinances but if he be no otherwise present or be present only by their External Administration there will no more Church-State among Men ensue thereon than there is among the Jews who enjoy the Letter of the Old Testament and the Institutions of Moses But when Men rise up in express contradiction unto the Promises of Christ and the Faith of the Catholick Church in all Ages we shall not contend with them But § 4. 3 dly THIS presence of the Spirit is secured unto the Church by an Everlasting unchangeable Covenant Isa. 59. 21. As for me this is my Covenant with them saith the Lord my Spirit that is upon them and my Words which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy Seed nor out of the Mouth of thy Seeds Seed saith the Lord from henceforth and for ever This is God's Covenant with the Gospel Church to be erected then when the Redeemer should come out of Zion and unto them that turn from Transgression in Jacob ver 20. This is a part of the Covenant that God hath made in Christ the Redeemer And as the continuance of the Word unto the Church in all Ages is by this Promise secured without which it would cease and come to nothing seeing it is Built on the Foundation of the Apostles and Prophets Ephes. 2. 20. so is the presence of the Spirit in like manner secured unto it and that on the same Terms with the Word so as that if he be not present with it all Covenant Relation between God and it doth cease where this promise doth not take place there is no Church no Ordinance no acceptable Worship because no Covenant-Relation In brief then where there is no participation of the Promise of Christ to send the Spirit to abide with us always no Interest in that Covenant wherein God ingageth that his Spirit shall not depart from us for ever and so no presence of Christ to make the Word and Ordinances of Worship living useful effectual in their Administration unto their proper Ends there is no Church-State whatever outward Order there may be § 5. AND hereon 4thly is the Gospel called the Ministration of the Spirit and the Ministers of it the Ministers of the Spirit 2 Cor. 3. 6. Who hath also made us able Ministers of the New Testament not of the Letter but of the Spirit not the Ministration of Death but that of the Spirit which is Glorious ver 7 8. There never was nor ever shall be any but these two Ministrations in the Church that of the Letter and of Death and that of the Spirit and of Life If there be a Ministration in any Church it must belong to one of these and all Ministers must be so either of the Letter or of the Spirit If there be a Ministry pretended unto that is neither of the Letter nor of the Spirit it is Antichristian The Ministry which was Carnal of the Letter and Death was a true Ministry and in its place Glorious because it was appointed of God and was efficacious as unto its proper end That of the Gospel is of the Spirit and much more Glorious But if there be a Ministration that hath the outward form of either but indeed is neither of them it is no Ministration at all And where it is so there is really no Ministration but that of the Bible that is God by his Providence continuing the Bible among them maketh use of iâ—â—s he seeth good for the Conviction and Conversion of Sinners wherein there is a secret 〈◊〉 of the Spirit also We may thereâ—â—â—â—â—â—quire in what sence the Ministration of the 〈…〉 called the Ministry of the Spirit Now this cannot be because the Laws Institutions and Ordinances of its Worship were revealed by the Spirit for so were all the Ordinances and Institutions of the Old Testament as hath been proved before and yet the Ministration of them was the Ministration of the Letter and of Death in a worldly Sanctuary by Carnal Ordinances Wherefore it must be so called in one of these Respects Either 1 Because it is the peculiar Aid and Assistance of the Spirit whereby any are enabled to administer the Gospel and its Institutions of Worship according to the Mind of God unto the Edification of the Church In this sence Men are said to be made able Ministers of the New Testament that is Ministers able to Administer the Gospel in due order Thus in that Expression Ministers of the Spirit the Spirit denotes the Efficient Cause of the Ministry and he that quickeneth it ver 6 7. Or 2 It may be said to be the Ministration of the Spirit because in and by the Ministry of the Gospel the Spirit is in all Ages Administred and Communicated unto the Disciples of Christ unto all the ends for which he is promised So Gal. 3. 2. the Spirit is received by the Preaching of Faith Take it either way and the whole of what we plead for is confirmed That he alone enableth Men unto the Discharge of the Work of the Ministry by the Spiritual Gifts which he communicateth unto them is the first sence and expresly that which we contend for and if in and by the Ministration of the Gospel in all Ages the Spirit is Communicated and Administred unto Men then doth he abide with the Church for ever and for what Ends we must further enquire § 6. 5thly THE great End for which the Spirit is thus promised administred and communicated under the Gospel is the continuance and preservation of the Church in the World God hath promised unto the Lord Christ that his Kingdom in this World should endure unto all Generations with the course of the Sun and Moon Psal. 72. 5. and that of the Encrease of his Government there should be no End Isa. 9. 7. And the Lord Christ himself hath declared his preservation of his Church so as that the Gates of Hell should not prevail against it Mat. 16. It may therefore be enquired whereon the Infallible Accomplishment of these Promises and others innumerable unto the same End doth depend or what
from any outward Consideration streightened in the Declaration of those things which he ought to speak This Frame and Ability the Apostle expresseth in Himself 2 Cor. 6. 11. O ye Corinthians our Mouth is open unto you our Heart is enlarged A free enlarged Spirit attended with an Ability of Speech suited unto the matter in Hand with its occasions belong to this Gift 2 So also doth Boldness and Holy Confidence So we often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein this utterance doth much consist When the Spirit of God in the midst of Difficulties Oppositions and Discouragements strengtheneth the Minds of Ministers so as that they are not terrified with any Amazement but discharge their Work freely as considering whose Word and Message it is that they do deliver belongs to this Gift of Utterance 3 So also doth Gravity in Expression becoming the Sacred Majesty of Chriist and his Truths in the Delivery of them He that speaks is to speak as the Oracles of God 1 Pet. 4. 11. That is not only as to Truth preaching the Word of God and nothing else but doing it with that Gravity and Soundness of Speech which becomes them who speak the Oracles of God For as we are to deliver Sound Doctrine and nothing else Tit. 1. 9. so we are to use sound Speech that cannot be condemned Tit. 2. 7 8. 4 Hereunto also belongs that Authority which accompanieth the Delivery of the Word when preached in Demonstration of these Spiritual Abilities For all these things are necessary that the Hearers may receive the Word not as the Word of Man but as it is indeed the Word of God § 6. THESE are the principal Spiritual Gifts wherewith the Holy Ghost endows the Ministers of the Church with respect unto the effectual Dispensation of the Word or the Doctrine of the Gospel which is committed unto them And where they are communicated in any such degree as is necessary unto the due Discharge of that Office they will evidence themselves to the Consciences of them that do believe The Dispensation of the Word by vertue of them though under great Variety from the various Degrees wherein they are communicated and the different natural Abilities of them that do receive them will be sufficiently distinguished and remote from that empty wordy sapless way of discoursing Spiritual things which is the meer effect of the Wit Fancy Invention and Projection of Men destitute of the Saving Knowledge of our Lord Jesus Christ and the Mysteries of the Gospel § 7. THE second Head of Duties belonging unto the Ministerial Office respects the Worship of God By the Worship of God here I understand only that especial part thereof whereof himself is the immediate Object For absolutely the preaching and hearing of the Word is a part of Sacred Worship as that wherein we act the Obedience of Faith unto the Commands of God and submit our selves unto his Institution And indeed as unto those that hear it is God declaring himself by his Word that is the immediate Object of their Worship But the Dispensation of the Word which we have considered is the acting of Men upon the Authority and Command of God towards others But as was said by that part we enquire into I intend that alone whereof God himself was the immediate object Such are all the remaining Offices and Duties of the Church those only excepted which belong to it's Rule And this Worship hath various Acts according to the variety of Christ's Institutions and the Churches occasions Yet as to the manner of it's Performance it is comprized in Prayer For by Prayer we understand all Confessions Supplications Thanksgivings and Praises that are made unto God in the Church whether absolutely or in the Administration of other Ordinances as the Sacraments Wherefore in this Duty as comprehensive of all the Sacred Offices of publick Worship as the Glory of God is greatly concerned so it is the principal Act of Obedience in the Church This then as to the performance of it depends either on the natural Abilities of Men or on the Aids and Operation of the Holy Ghost By the natural Abilities of Men I understand not only what they are able of themselves in every Instance to perform but also what-ever Assistance they may make use of either of their own finding out or of others And by the Aids of the Holy Ghost I intend and especial Spiritual Gift bestowed on Men to this purpose Now to suppose that the whole Duty of the Church herein should consist in the Actings of Men in their own Strength and Power without any especial Assistance of the Holy Spirit is to exclude the consideration of him from those things with respect whereunto he is principally promised by our Lord Jesus Christ. But what concerneth this Gift of the Holy Ghost hath been at large handled by it self already and must not here be again insisted on Taking for granted what is therein sufficiently confirmed I shall only add that those who have not received this Gift are utterly unfit to undertake the Office of the Ministry wherein it is their Duty to go before the Churrh in the Administration of all Ordinances by vertue of these Abilities In things Civil or Secular it would be esteemed an intolerable Solecism to call and choose a Man to the Discharge of an Office or Duty whose Execntion depended solely on sach a peculiar Faculty or Skill as he who is so called hath no interest in or acquaintance with And it will one day appear to be so also in things Sacred and Religious yea much more § 8. THIRDLY The Rule of the Church belongeth unto the Ministers of it God hath established Rule in the Church Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. 1 Thess. 5. 12. Heb. 13. 17. I dispute not now of what sort this Ministry is nor whether the Rule belong unto one sort alone It is enough unto my present Design that it is committed by Christ unto the Ministers of the Church which are it's Guides Rulers and Overseers Nor shall I at present enquire into the particular Powers Acts and Duties of this Rule I have done it elsewhere I am only now to consider it so far as it's Exercise requireth an especial Ministerial Gift to be communicated by the Holy Ghost And in order thereunto the things ensuing must be premised 1 That this Rule is Spiritual and hath nothing in common with the Administration of the Powers of the World It hath I say no Agreement with Secular Power and it's Exercise unless it be in some natural Circumstances that inseparably attend Rulers and Ruled in any kind It belongs unto the Kingdom of Christ and the Administration of it which are not of this World And as this is well pleaded by some against those who would erect a Kingdom for him in the World and as far as I can understand of this World framed in their own Imaginations unto a fancied Interest of their own so it
he expects from us and where it is neglected because of his Concernment in us we are said to grieve him For he looks not only for our Obedience but also that it be filled up with Joy Love and Delight When we attend unto Duties with an unwilling willing Mind when we apply our selves unto any Acts of Obedience in a Bondage or Servile Frame we grieve him who hath deserved other things of us 3 WHEN we lose and forget the Sense and Impressions of signal Mercies received by him So the Apostle to give Efficacy unto his Prohibition adds the signal Benefit which we receive by him in that he Seals us to the Day of Redemption which what it is and wherein it doth consist hath been declared And hence it is evident that he speaks of the Holy Spirit as dwelling in Believers For as such he seals them Whereas therefore in and by Sin we forget the great Grace Kindness and Condescension of the Holy Spirit in his dwelling in us and by various ways communicating of the Love and Grace of God unto us we may be well said to grieve him And certainly this Consideration together with that of the vile Ingratitude and horrible Folly there is in neglecting and defiling his Dwelling-place with the Danger of his withdrawing from us on the continuance of our Provocation ought to be as effectual a Motive unto Universal Holiness and constant watchfulness therein as any can be proposed unto us 3 SOME Sins there are which in an especial manner above others do grieve the Holy Spirit These our Apostle expresly discourseth of 1 Cor. 3. 15 16 17 18 19 20. And by the Connection of the Words in this place he seems to make corrupt Communication which always hath a Tendency unto Corruption of Conversation to be a Sin of this Nature ver 29 30. SECONDLY That which we have rendred to vex him Isa. 63. 10. is but the heightning and aggravation of his being grieved by our Continuance and it may be Obstinacy in those ways whereby he is grieved For this is the Progress in these things If those whom we are concerned in as Children or other Relations do fall into Miscarriages and Sins we are first grieved by it This Grief in our selves is attended with Pity and Compassion towards them with an earnest Endeavour for their Recovery But if notwithstanding all our Endeavours and the Application of Means for their Reducement they continue to go on frowardly in their ways then are we vexed at them which includes an Addition of Anger and Indignation unto our former Sorrow or Grief Yet in this posture of things we cease not to attempt their Cure for a Season which if it succeed not but they continue in their Obstinacy then we resolve to treat with them no more but to leave them to themselves And not only so but upon our Satisfaction of their Resolution for a continuance in ways of Sin and Debauchery we deal with them as their Enemies and labour to bring them unto Punishment And for our better Understanding of the Nature of our Sin and Provocation this whole Scheme of things is ascribed unto the Holy Ghost with respect unto them How he is said to be grieved and on what occasion hath been declared Upon a continuance in those ways wherewith he is grieved he is said to be vexed that we may understand there is also Anger and Displeasure towards us yet he forsakes us not yet he takes not from us the Means of Grace and our Recovery But if we discover an Obstinacy in our ways and an untreatable Perverseness then he will cast us off and deal with us no more for our Recovery And wo unto us when he shall depart from us So when the Old World would not be brought to Repentance by the Dispensation of the Spirit of Christ in the Preaching of Noah 1 Pet. 3. 19 20. God said thereon that his Spirit should give over and not always contend with Man Gen. 6. 3. Now the Cessation of the Operations of the Spirit towards Men obstinate in ways of Sin after he hath been long grieved and vexed comprizeth three things 1 A subduction from them of the means of Grace either totally by the removal of their Light and Candlestick all ways of the Revelation of the Mind and Will of God unto them Rev. 2. 5. Or as unto the Efficacy of the Word towards them where the outward Dispensation of it is continued so that hearing they shall hear but not understand Isa. 6. 9. John 12. 40. For by the Word it is that he strives with the Souls and Minds of Men. 2 A forbearance of all Chastisement out of a gracious design to heal and recover them Isa. 1. 6. 3 A giving of them up unto themselves or leaving them unto their own ways which although it seems only a Consequent of the two former and to be included in them yet is there indeed in it a positive Act of the Anger and Displeasure of God which directly influenceth the Event of Things for they shall be so given up unto their own Hearts Lusts as to be bound in them as in Chains of Darkness unto following vengeance Rom. 1. 26 28. But this is not all he becomes at length a Professed Enemy unto such obstinate Sinners Isa. 63. 10. They rebelled and vexed his Holy Spirit therefore he was turned to be their Enemy and he sought against them This is the length of his proceeding against obstinate Sinners in this World And herein also three things are included 1 He comes upon them as an Enemy to spoil them This is the first thing that an Enemy doth when he comes to Fight against any he spoils them of what they have Have such Persons had any Light or Conviction any Gift or Spiritual Abilities the Holy Spirit being now become their Professed Enemy he spoils them of it all From him that hath not shall be taken away even that which he seemeth to have Seeing he neither had nor used his Gifts or Talent unto any saving End being now at an open Enmity with him who leut it him it shall be taken away 2 He will come upon them with Spiritual Judgments smiting them with Blindness of Mind and Obstinacy of Will filling them with Folly Giddiness and Madness in their ways of Sin which sometimes shall produce most doleful Effects in themselves and others 3 He will cast them out of his Territories if they have been Members of Churches he will order that they shall be cut off and cast out of them 4 He frequently gives them in this World a fore-taste of that Everlasting Vengeance which is prepared for them Such are those Horrours of Conscience and other terrible Effects of an utter Desperation which he Justly Righteously and Holily sends upon the Minds and Souls of some of them And these things will he do as to demonstrate the Greatness and Holiness of his Nature so also that all may know what it is to despise