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
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
with undeniable Efficacy but his Assumption into Heaven testified unto his Person with an astonishing Glory 2. IT was necessary with respect unto the Humane Nature it self that after all its Labours and Sufferings it might be crowned with Honour and Glory He was to suffer and enter into his Glory Luk. 24 26. Some dispute whether Christ in his Humane Nature merited any thing for himself or no but not to immix our selves in the Niceties of that Enquiry it is unquestionable that the highest Glory was due to him upon his accomplishment of the Work committed unto him in this World which he therefore lays claim to accordingly Joh. 17. 4 5. It was so 3. WITH respect unto the Glorious Administration of his Kingdom For as his Kingdom is not of this World so it is not only over this World or the whole Creation here below The Angels of Glory those Principalities and Powers above are subject unto him and belong unto his Dominion Eph. 1. 21. Phil. 2. 9 10. Among them attended with their ready Service and Obedience unto all his Commands doth he exercise the Powers of his glorious Kingdom And they would but degrade Him from his Glory without the least Advantage unto themselves who would have him forsake his high and glorious Throne in Heaven to come and reign among them on the Earth unless they suppose themselves more meet Attendants on his Regal Dignity than the Angels themselves who are mighty in Strength and Glory SECONDLY The Presence of the Humane Nature of Christ in Heaven was necessary with respect unto Us. The Remainder of his Work with God on our behalf was to be carried on by Intercession Heb. 7. 26 27. And whereas this Intercession consisteth in the Vertual Representation of his Oblation or of himself as a Lamb slain in Sacrifice it could not be done without his continual Appearing in the Presence of God Heb. 9. 24. The other Part of the Work of Christ respects the Church or Believers as its immediate Object So in particular doth his comforting and supporting of them This is that Work which in a peculiar manner is committed and entrusted unto the Holy Spirit after the Departure of the Humane Nature of Christ into Heaven But two things are to be observed concerning it 1. That whereas this whole Work consisteth in the Communication of Spiritual Light Grace and Joy to the Souls of Believers it was no less the immediate Work of the Holy Ghost whilst the Lord Christ was upon the Earth than it is now he is absent in Heaven Only during the time of his Conversation here below in the days of his Flesh his holy Disciples looked on him as the only Spring and Foundation of all their Consolation their only Support Guide and Protector as they had just Cause to do They had yet no insight into the Mystery of the Dispensation of the Spirit nor was he yet so given or poured out as to evidence himself and his Operation unto their Souls Wherefore they looked on themselves as utterly undone when their Lord and Master began to acquaint them with his leaving of them No sooner did he tell them of it but Sorrow filled their Hearts Joh. 16. 6. Wherefore he immediately lets them know that this great Work of relieving them from all their Sorrows and Fears of dispelling their Disconsolations and supporting them under their Trouble was committed to the Holy Ghost and would by him be performed in so eminent a manner as that his Departure from them would be unto their Advantage Ver. 7. Wherefore the Holy Spirit did not then first begin really and effectually to be the Comforter of Believers upon the Departure of Christ from his Disciples but he is then first promised so to be upon a double Account 1. Of the Fall Declaration and Manifestation of it So things are often said in the Scripture then to be when they do appear and are made manifest An eminent lustance hereof we have in this Case John 7. 38 39. The Disciples had hitherto looked for all immediately from Christ in the Flesh the Dispensation of the Spirit being hid from them But now this also was to be manifested unto them Hence the Apostle affirms that though we have known Christ after the flesh yet henceforth we know him no more 2 Cor. 1. 16. That is so as to look for Grace and Consolation immediately from him in the Flesh as it is evident the Apostles did before they were instructed in this unknown Office of the Holy Ghost 2. Of the full Exhibition and eminent Communication of Him unto this End This in every kind was reserved for the Exaltation of Christ when he received the Promise of the Spirit from the Father and poured it out upon his Disciples 2. THE Lord Christ doth not hereby cease to be the Comforter of his Church For what he doth by his Spirit he doth by himself He is with us unto the end of the World by his Spirit being with us and he dwelleth in us by the Spirit dwelling in us and whatever else is done by the Spirit is done by him And it is so upon a Three-fold Account For 1 The Lord Christ as Mediator is God and Man in One Person and the Divine Nature is to be consider'd in all his Mediatory Operations For he who worketh them is God and he worketh them all as God-Man whence they are Theandrical And this is proposed unto us in the greatest Acts of his Humiliation which the Divine Nature in it self is not formally capable of So God redeemed his Church with his own Blood Acts 20. 28. Inasmuch as he who was in the form of God and thought it no Robbery to be equal with God humbled himself and became obedient unto Death the Death of the Cross Phil. 2. 6 7 8. Now in this respect the Lord Christ and the Holy Spirit are one in Nature Essence Will and Power As he said of the Father I and my Father are one John 10. 30. So it is with the Spirit he and the Spirit are One. Hence all the Works of the Holy Spirit are his also as his Works were the Works of the Father and the Works of the Father were his All the Operations of the Holy Trinity as to things external unto their Divine Subsistence being individed So is the Work of the Holy Spirit in the Consolation of the Church his Work also 2 BECAUSE the Holy Spirit in this Condescention unto Office acts for Christ and in his Name So the Son acted for and in the Name of the Father where he every where ascribed what he did unto the Father in a peculiar manner The Word saith he which you hear is not mine but the Fathers which sent me John 14. 24. It is his originally and eminently because as spoken by the Lord Christ he was said by him to speak it So are those Acts of the Spirit whereby he comforteth Believers the Acts of Christ because the Spirit speaketh and acteth for
of his Disciples with their Relief therein that he is promised under this Name by our Saviour I will not saith he leave you Orphans Chap. 14. 18. Though I go away from you yet I will not leave you in a desolate and disconsolate Condition How shall that be prevented in his Absence who was the Life and Spring of all their Comforts Saith he I will pray the Father and he shall give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 16. that is Another to be your Comforter So he renews again his Promise of sending him under this Name because Sorrow had filled their Hearts upon the Apprehension of his Departure Chap. 16. 7 8. Wherefore he is principally considered as a Comforter And as we shall see further afterwards this his principal Work most suited unto his Nature as he is the Spirit of Peace Love and Joy For he who is the Eternal Essential Love of the Divine Being as existing in the distinct Persons of the Trinity is most meet to communicate a Sense of Divine Love with Delight and Joy unto the Souls of Believers Hereby he sets up the Kingdom of God in them which is Righteousness and Peace and Joy in the Holy Ghost Rom. 14. 17. And in nothing doth he so evidence his Presence in the Hearts and Spirits of any as by the Disposal of them unto Spiritual Love and Joy For shedding abroad the Love of God in our Hearts as Rom. 5. 5. He produceth a Principle and Frame of Divine Love in our Souls and fills us with Joy unspeakable and full of Glory The Attribution therefore of this Name unto him the Comforter evidenceth that he performs this Work in the way of an Office NEITHER 2 Is the signification of an Advocate to be omitted seeing what he doth as such tendeth also to the Consolation of the Church And we must first observe that the Holy Spirit is not our Advocate with God This belongs alone unto Jesus Christ and is a part of his Office He is said indeed to make Intercession with Groans that cannot be uttered Rom. 8. 26. But this he doth not immediately nor in his own Person He no otherwise maketh Intercession for us but by enabling us to make Intercession according unto the Mind of God For to make Intercession formally is utterly inconsistent with the Divine Nature and his Person who hath no other Natare but that which is Divine He is therefore incapable of being our Advocate with God The Lord Christ is so alone and that on the Account of his precedent Propitiation made for us But he is an Advocate for the Church in with and against the World Such an Advocate is one that undertaketh the Protection and Defence of another as to any Cause wherein he is engaged The Cause wherein the Disciples of Christ are engaged in and against the World is the Truth of the Gospel the Power and Kingdom of their Lord and Master This they testify unto this is opposed by the World and this under various Forms Appearances and Pretences is that which they suffer Reproaches and Persecutions for in every Generation In this Cause the Holy Spirit is their Advocate justifying Jesus Christ and the Gospel against the World AND this he doth three ways 1 By suggesting unto and furnishing the Witnesses of Christ with Pleas and Arguments to the Conviction of Gainsayers So it is promised that should do Mat. 10. 18 19 20. And ye shall be brought before Governours and Kings for my sake for a Testimony against them and the Gentiles But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak For it is not ye that speak but the Spirit of your Father which speaketh in you They were to be given up that is delivered up as Malefactors unto Kings and Rulers for their Faith in Christ and the Testimony they gave unto Him In this Condition the best of Men are apt to be solicitous about their Answers and the Plea they are to make in the Defence of themselves and their Cause Our Saviour therefore gives them Encouragement not only from the Truth and Goodness of their Cause but also from the Ability they should have in pleading for it unto the Conviction or Confusion of their Adversaries And this he tells them should come to pass not by any Power or Faculty in themselves but by the Aid and Supply they should receive from this Advocate who in them would speak by them This was that Mouth and Wisdom which he promised unto them which all their Adversaries should not be able to gainsay or resist Luke 21. 15. A present Supply of Courage Boldness and Liberty of Speech above and beyond their Natural Temper and Abilities immediately upon their receiving of the Holy Ghost And their very Enemies saw the Effects of it unto their Astonishment Upon the Plea they made before the Council at Jerusalem it is said That when they saw the Boldness of Peter and John and perceived that they were ignorant and unlearned Men they marvailed Acts 4. 13. They saw their outward Condition that they were poor and of the meanest of the People yet carried it with Courage and Boldness before this great Sanhedrim with whose Authority and unusual Appearance in Grandure all Persons of that sort were wont to be abashed and tremble at them They found them ignorant and unlearned in that Skill and Learning which the World admired yet plead their Cause unto their Confusion They could not therefore but discern and acknowledge that there was a Divine Power present with them which acted above themselves their State their natural or acquired Abilities This was the Work of this Advocate in them who had undertaken the Defence of their Cause So when Paul pleaded the same Cause before Agrippa and Felix one of them confessed his Conviction and the other trembled in his Judgment-Seat NEITHER hath he been wanting unto the Defence of the same Cause in the same manner in succeeding Generations All the Story of the Church is filled with Instances of Persons mean in their outward Condition timerous by Nature and unaccustomed unto Dangers unlearned and low in their Natural Abilities who in the Face of Rulers and Potentates in the sight of Prisons Tortures Fires provided for their Destruction have pleaded the Cause of the Gospel with Courage and Success unto the Astonishment and Confusion of their Adversaries Neither shall any Disciple of Christ in the same case want the like Assistance in some due Measure and Proportion who expect it from him in a way of believing and depends upon it Examples we have hereof every Day in Persons acted above their own natural Temper and Ablities unto their own Admiration For being conscious unto themselves of their own Fears Despondencies and Disabilities it is a Surprizal unto them to find how all their Fears have disappeared and their Minds have been enlarged when they have been called
his Office so to do CHAP. II. General Adjuncts or Properties of the Office of a Comforter as exercised by the Holy Spirit TO evidence yet further the Nature of this Office and Work we may consider and enquire into the general Adjuncts of it as exercised by the Holy Spirit And they are Four FIRST Infinite Condescention This is among those Mysteries of the Divine Dispensation which we may admire but cannot comprehend And it is the Property of Faith alone to act and live upon incomprehensible Objects What Reason cannot comprehend it will neglect as that which it hath no concernment in nor can have Benefit by Faith is most satisfied and cherished with what is infinite and inconceivable as resting absolutely in Divine Revelation Such is this Condescention of the Holy Ghost He is by Nature over all God blessed for ever And it is a Condescention in the Divine Excellency to concern it self in a particular manner in any Creature whatever God humbleth himself to behold the things that are done in Heaven and in Earth Psal. 113. 5 6. How much more doth he do so in submitting himself unto the Discharge of an Office in the behalf of poor Worms here below THIS I confess is most astonishing and attended with the most incomprehensible Rays of Divine Wisdom and Goodness in the Condescention of the Son For he carried the Term of it unto the lowest and most abject Condition that a rational intelligent Nature is capable of So is it represented by the Apostle Phil. 2. 6 7 8. For he not only took our Nature into Personal Union with himself but became in it in his outward Condition as a Servant yea as a Worm and no Man a Reproach of Men and despised of the People and became subject to Death the Ignominious shameful Death of the Cross. Hence this Dispensation of God was filled up with Infinite Wisdom Goodness and Grace How this Exinanition of the Son of God was compensated with the Glory that did ensue we shall rejoyce in the Contemplation of unto all Eternity And then shall the Character of all Divine Excellencies be more gloriously conspicuous on this Condescention of the Son of God than ever they were on the Works of the whole Creation when this Goodly Fabrick of Heaven and Earth was brought by Divine Power and Wisdom through Darkness and Confusion out of nothing THE Condescention of the Holy Spirit unto his Work and Office is not indeed of the same kind as to the Terminus ad quem or the Object of it He assumes not our Nature he exposeth not himself unto the Injuries of an outward State and Condition But yet it is such as is more to be the Object of our Faith in Adoration than of our Reason in Disquisition Consider the thing in it self how one Person in the Holy Trinity subsisting in the Unity of the same Divine Nature should undertake to execute the Love and Grace of the other Persons and in their Names What do we understand of it This Holy Oeconomy in the distinct and subordinate Actings of the Divine Persons in these external Works is known only unto is understood only by themselves Our Wisdom it is to acquiesce in express Divine Revelation Nor have they scarcely more dangerously erred by whom these things are denyed than those have done who by a proud and conceited Subtilty of Mind pretend unto a Conception of them which they express in Words and Terms as they say precise and accurate indeed foolish and curious whether of other Men's coyning or their own finding out Faith keeps the Soul at an Holy Distance from these infinite Depths of the Divine Wisdom where it profits more by Reverence and Holy Fear than any can do by their utmost Attempt to draw nigh unto that inaccessable Light wherein these Glories of the Divine Nature do dwell BUT we may more steddily consider this Condescention with respect unto its Object the Holy Spirit thereby becomes a Comforter unto us poor miserable Worms of the Earth And what Heart can conceive the Glory of this Grace What Tongue can express it Especially will its Eminency appear if we consider the Ways and Means whereby he doth so comfort us and the Opposition from us which he meets withal therein whereof we must treat afterwards SECONDLY Unspeakable Love accompanieth the Susception and Discharge of this Office and that working by Tenderness and Compassion The Holy Spirit is said to be the Divine Eternal mutual Love of the Father and the Son And although I know that much Wariness is to be used in the Declaration of those Mysteries nor are Expressions concerning them to be ventured on not warranted by the Letter of the Scripture yet I judge that this Notion doth excellently express if not the distinct manner of Subsistence yet the mutual internal Operation of the Persons of the Blessed Trinity For we have no Term for nor Notion of that inessable Complacence and eternal Rest which is therein beyond this of Love Hence it is said that God is Love 1 John 4. 8 16. It doth not seem to be an essential Property of the Nature of God only that the Apostle doth intend For it is proposed unto us as a Motive unto mutual Love among our selves And this consists not simply in the Habit or Affection of Love but in the Actings of it in all its Fruits and Duties For so is God Love as that the Internal Actings of the Holy Persons which are in and by the Spirit are all the ineffable Actings of Love wherein the Nature of the Holy Spirit is expressed unto us The Apostle prays for the Presence of the Spirit with the Corinthians under the Name of the God of Love and Peace 2 Epist. 13. 11. And the Communication of the whole Love of God unto us is committed unto the Spirit for the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us Rom. 5. And hence the same Apostle distinctly mentioneth the Love of the Spirit conjoyning it with all the Effects of the Mediation of Christ Rom. 15. 30. I beseech you Brethren for the Lord Jesus Christ his sake and for the Love of the Spirit I do so on the Account of the respect you have unto Christ and all that he hath done for you which is a Motive irresistible unto Believers I do it also for the Love of the Spirit all that Love which he acts and communicates unto you Wherefore in all the Actings of the Holy Ghost towards us and especially in this of his Susception of an Office in the behalf of the Church which is the Foundation of them all his Love is principally to be considered and that he chuseth this way of acting and working towards us to express his peculiar personal Character as he is the Eternal Love of the Father and the Son And among all his Actings towards us which are all Acts of Love this is most conspicuous in those wherein he is a
Comforter WHEREFORE because this is of great use unto us as that which ought to have and which will have if duly apprehended a great Influence on our Faith and Obedience and is moreover the Spring of all the Consolations we receive by and from him we shall give a little Evidence unto it namely that the Love of the Spirit is principally to be considered in this Office and the Discharge of it For whatever Good we receive from any one whatever Benefit or present Relief we have thereby we can receive no Comfort or Consolation in it unless we are perswaded that it proceeds from Love and what doth so be it never so small hath Refreshment and Satisfaction in it unto every ingenious Nature It is Love alone that is the Salt of every Kindness or Benefit and which takes out of it every thing that may be noxious or hurtful Without an apprehension hereof and satisfaction herein multiplied beneficial Effects produce no internal Satisfaction in them that do receive them nor put any real Ingagement on their Minds Prov. 23. 6 7 8. It is therefore of Concernment unto us to secure this Ground of all our Consolation in the full Assurance of Faith that there was infinite Love in the Susception of this Office by the Holy Ghost And it is evident that so it was 1. FROM the Nature of the Work it self For the Consolation or comforting of any who stand in need thereof is an immediate Effect of Love with its inseparable Properties of Pity and Compassion Especially it must be so where no Advantage redounds unto the Comforter but the whole of what is done respects entirely the Good and Relief of them that are comforted For what other Affection of Mind can be the Principle hereof from whence it may proceed Persons may be relieved under Oppression by Justice under Want by Bounty but to comfort and refresh the Minds of any is a peculiar Act of sincere Love and Compassion So therefore must this Work of the Holy Ghost be esteemed to be I do not intend only that his Love is eminent and discernable in it but that it proceeds solely from Love And without a Faith hereof we cannot have the Benefit of this Divine Dispensation nor will any Comforts that we receive be firm or stable But when this is once graciously fixed in our Minds that there is not one Drop of Comfort or Spiritual Refreshment administred by the Holy Ghost but that it proceeds from his Infinite Love then are they disposed into that Frame which is needful to comply with him in his Operations And in particular all the Acts wherein the Discharge of this Office doth consist are all of them Acts of the highest Love of that which is Infinite as we shall see in the Consideration of them 2. THE manner of the Performance of this Work is so expressed as to evince and expresly demonstrate that it is a Work of Love So is it declared where he is promissed unto the Church for this Work Isa. 66. 13. As one whom his Mother comforteth so will I comfort you and ye shall be comforted in Jerusalem He whom his Mother comforteth is supposed to be in some kind of Distress Nor indeed is there any of any kind that may befall a Child whose Mother is kind and tender but she will be ready to administer unto him all the Consolation that she is able And how or in what manner will such a Mother discharge this Duty it is better conceived than it can be expressed We are not in things natural able to take in a Conception of greater Love Care and Tenderness than is in a tender Mother who comforts her Children in Distress And hereby doth the Prophet graphically represent unto our Minds the manner whereby the Holy Ghost dischargeth this Office towards us Neither can a Child contract greater Guilt or manifest a more depraved Habit of Mind than to be regardless of the Affections of a Mother endeavouring its Consolation Such Children may indeed sometimes through the Bitterness of their Spirits by their Pains and Distempers be surprized into Frowardness and a present Regardlesness of the Mothers Kindness and Compassion which they know full well how to bear withall But if they continue to have no Sense of it if it make no Impression upon them they are of a prostigate Constitution And so it may be sometimes with Believers they may by Surprizals into Spiritual Frowardness by Weakness by unaccountable Despondencies be regardless of Divine Influences of Consolation But all these things the great Comforter will bear with and overcome See Isa. 57. 16 17 18 19 20. For thus saith the high and lofty One that inhabiteth Eternity whose Name is Holy I dwell in the high and holy place with him also that is of a contrite and humble Spirit to revive the Spirit of the humble and to revive the Heart of the contrite ones For I will not contend for ever neither will I be always wroth For the Spirit should fail before me and the Souls which I have made For the Iniquity of his Covetousness was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his Heart I have seen his ways and will heal him I will lead him also and restore Comforts unto him and to his Mourners I create the Fruit of the Lips Peace Peace to him that is far off and to him that is near saith the Lord and I will heal him Where Persons are under Sorrows and Disconsolations upon the Account of Pains and Sickness or the like in a Design of Comfort towards them it will yet be needful sometimes to make use of Means and Remedies that may be painful and vexatious And these may be apt to irritate and provoke poor wayward Patients Yet is not a Mother discouraged hereby but proceeds on in her way untill the Cure be effected and Consolation administred So doth God by his Spirit deal with his Church His Design is to revive the Spirit of the humble and to revive the Heart of the contrite ones Ver. 15. And he gives this Reason of it namely That if he should not act in infinite Love and Condescention towards them but deal with them after their Deservings they would utterly be consumed the Spirit would fail before him and the Souls which he had made Ver. 16. However in the pursuit of this Work he must use some sharp Remedies that were needful for the curing of their Distempers and their Spiritual Discovery Because of their Iniquity the Iniquity of their Covetousness which was the principal Disease they laboured under he was wroth and smote them and hid his Face from them because his so doing was necessary to their Cure Ver. 17. And how do they behave themselves under this Dealing of God with them They grow prevish and froward under his Hand chusing rather to continue in their Disease than to be thus healed by him they went on frowardly
in the way of their Hearts Ver. 17. How therefore doth this Holy Comforter now deal with them Doth he give them up unto their Frowardness Doth he leave and forsake them under their Distemper No a tender Mother will not so deal with her Children He manageth his Work with that infinite Love Tenderness and Compassion as that he will overcome all their frowardness and cease not untill he hath effectually administred Consolation unto them Ver. 18. I have seen saith he all these his ways all his frowardness and miscarriages and yet saith he I will heal him I will not for all this be diverted from my Work and the pursuit of my design before I have done I will lead him into a right frame and restore Comforts unto him And that there may be no failure herein I will do it by a creating act of Power Ver. 19. I create the fruit of the lips Peace Peace This is the Method of the Holy Ghost in administring Consolation unto the Church openly evidencing that Love and Compassion from whence it doth proceed And without this Method should no One Soul be ever spiritually refreshed under its Dejections For we are apt to behave our selves frowardly more or less under the Work of the Holy Ghost towards us Infinite Love and Compassion alone working by Patience and Long-suffering can carry it on unto Perfection But if we are not only froward under particular Occasions Temptations and Surprizals clouding our present View of the Holy Spirit in his Work but are also habitually careless and negligent about it and do never labour to come unto satisfaction in it but always indulge unto the peevishness and frowardness of Unbelief it argues a most depraved unthankful frame of Heart wherein the Soul of God cannot be well pleased 3. It is an Evidence that his Work proceedeth from and is wholly managed in Love in that we are cautioned not to grieve him Eph. 4. 30. And a double Evidence of the Greatness of his Love herein is tendred unto us in that Caution 1. In that those alone are subject to be grieved by us who act in Love towards us If we comply not with the Will and Rule of others they may be provoked vexed instigated unto Wrath against us But those alone who love us are grieved at our miscarriages A severe Schoolmaster may be more provoked with the fault of his Scholar than the Father is but the Father is grieved with it when the other is not Whereas therefore the Holy Spirit is not subject or liable unto the Affection of Grief as it is a Passion in us we are cautioned not to grieve him namely to teach us with what Love and Compassion with what tenderness and holy Delight he performs his Work in us and towards us 2. It is so in that he hath undertaken the Work of Comforting them who are so apt and prone to grieve him as for the most part we are The great Work of the Lord Christ was to dye for us But that which puts an Eminence on his Love is that he dyed for us whilest we were yet his Enemies Sinners and Ungodly Rom. 5. 6 7 8. And as the Work of the Holy Ghost is to comfort us so a Lustre is put upon it by this that he comforts those who are very prone to grieve himself For although it may be we will not through a peculiar Affection hurt molest or grieve them again by whom we are grieved yet who is it that will set himself to comfort those that grieve him and that when so they do But even herein the Holy Ghost commendeth his Love unto us that even whilest we grieve him by his Consolations he recovers us from those ways wherewith he is grieved This therefore is to be fixed as an important Principle in this part of the Mystery of God That the principal Foundation of the Susception of this Office of a Comforter by the Holy Spirit is his own peculiar and ineffable Love For both the Efficacy of our Consolation and the Life of our Obedience do depend hereon For when we know that every acting of the Spirit of God towards us every gracious Impression from him on our Understandings Wills or Affections are all of them in pursuit of that infinite peculiar Love whence it was that he took upon him the Office of a Comforter they cannot but all of them influence our Hearts with spiritual Refreshments And wherein Faith is defective in this matter that it doth not exercise it self in the Consideration of this Love of the Holy Ghost we shall never arrive unto solid abiding strong Consolation And as for those by whom all these things are despised and derided it is no straight unto me whether I should renounce the Gospel or reject them from an Interest in Christianity for the Approbation of both is inconsistent Moreover it is evident how great a Motive hence ariseth unto cheerfull watchfull universal Obedience For all the Actings of Sin or Unbelief in us are in the first Place Re-actions unto those of the Holy Ghost in us and upon us By them is he resisted in his Perswasions quenched in his Motions and himself grieved If there be any holy Ingenuity in us it will excite a vigilant Diligence not to be overtaken with such wickednesses against unspeakable Love He will walk both safely and fruitfully whose Soul is kept under a Sense of the Love of the Holy Spirit herein Thirdly Infinite Power is also needfull unto and accordingly evident in the Discharge of this Office This we have fixed that the Holy Ghost is and ever was the Comforter of the Church Whatever therefore is spoken thereof belongs peculiarly unto him And it is expressed as proceeding from and accompanyed with Infinite Power as also the Consideration of Persons and Things declare it necessary that so it should be Thus we have the Churches Complaint in a deep Disconsolation My way is hid from the Lord and my Judgment is passed over from my God Isa. 48. 27. It is not so much her Affliction and Miseries as an Apprehension that God regarded her not therein which causeth her Dejection And when this is added unto any pressing Trouble whether Internal or External it doth fully constitute a State of spiritual Disconsolation For when Faith can take a Prospect of the Love Care and concernment of God in us and our Condition however grievous things may be at present unto us yet can we not be comfortless And what is it that in the Consolation which God intendeth his Church he would have them to consider in himself as an assured Ground of Relief and Refreshment This he declares himself in the following Verses Ver. 28 29 30 31. Hast thou not known hast thou not heard that the Everlasting God the Creator of the Ends of the Earth fainteth not nor is weary c. The Church seemeth not at all to doubt of his Power but of his Love Care and Faithfulness towards her But it is
ever The Moment of this Promise lyeth in his unchangeable Continuance with the Church There was indeed a present occasion rendring necessary this Declaration of the unchangeableness of his Abode For in all this Discourse our Saviour was preparing the Hearts of his Disciples for his Departure from them which was now at hand And whereas he lays the whole of the Relief which in that Case He would afford unto them upon his sending of the Holy Ghost he takes care not only to prevent an Objection which might arise in their Minds about this Dispensation of the Spirit but also in so doing to secure the Faith and Consolation of the Church in all Ages For as he himself who had been their immediate visible Comforter during the whole Time of his Ministry among them was now departing from them and that so as that the Heavens were to receive him until the time of the Restitution of all things they might be apt to fear that this Comforter who was now promised unto them might continue also only for a Season whereby they should be reduced unto a new Loss and Sorrow To assure their Minds herein our Lord Jesus Christ lets them know that this other Comforter should not only always continue with them unto the ends of their Lives Work and Ministry but abide with the Church absolutely unto the Consummation of all things He is now given in an Eternal and Unchangeable Covenant Isa. 59. 21. and he can no more depart from the Church than the everlasting sure Covenant of God can be abolished BUT it may be objected by such as really enquire into the Promises of Christ and after their Accomplishment for the Establishment of their Faith whence it is that if the Comforter abide always with the Church that so great a number of Believers do in all Ages spend it may be the greatest part of their Lives in Troubles and Disconsolation having no experience of the Presence of the Holy Ghost with them as a Comforter But this Objection is not of Force to weaken our Faith as unto the Accomplishment of this Promise For 1. There is in the Promise it self a Supposition of Troubles and Disconsolations thereon to befall the Church in all Ages For with respect unto them it is that the Comforter is promised to be sent And they do but dream who fancy such a State of the Church in this World as wherein it should be accompanied with such an Assurance of all inward and outward Satisfaction as scarce to stand in need of this Office or Work of the Holy Ghost Yea the Promise of this abiding with us for ever as a Comforter is an infallible Prediction that Believers in all Ages shall meet with Troubles Sorrows and Disconsolation 2. THE Accomplishment of Christ's Promises doth not depend as to its Truth upon our Experience at least not on what Men sensibly feel in themselves under their Distresses much less on what they express with some mixture of Unbelief So we observed before from that place of the Prophet concerning the Church Isa. 41. 27. that her way was hidden from the Lord and her Judgment passed over from her God As she complained also The Lord hath forsaken me and my Lord hath forgotten me Chap. 49. 14. But yet in both places God convinceth her of her Mistake and that indeed her Complaint was but a Fruit of Unbelief And so it is usual in great Distresses when Persons are so swallowed up with Sorrow or overwhelmed with Anguish that they are not sensible of the Work of the Holy Ghost in their Consolation 3. HE is a Comforter unto all Believers at all Times and on all Occasions wherein they really stand in need of Spiritual Consolation But yet if we intend to have Experience of his Work herein to have the Advantage of it or Benefit by it there are sundry things required of our selves in a way of Duty If we are negligent herein it is no wonder if we are at a loss for those Comforts which he is willing to administer Unless we understand aright the Nature of Spiritual Consolations and value them both as sufficient and satisfactory we are not like to enjoy them at least not to be made sensible of them Many under their Troubles suppose there is no Comfort but in their removal and know not of any Relief in their Sorrow but in the taking away of their Cause At best they value any outward Relief before Internal Supports and Refreshments Such Persons can never receive the Consolation of the Holy Spirit unto any refreshing Experience To look for all our Comforts from him to value those things wherein his Consolations do consist above all earthly Enjoyments to wait upon him in the use of all Means for the receiving of his Instances of Love and Grace to be fervent in Prayer for his Presence with us and the manifestation of his Grace are required in all those towards whom he dischargeth this Office And whilst we are found in these ways of Holy Obedience and Dependence we shall find him a Comforter and that for ever THESE things are observable in the Office of the Holy Ghost in general as he is the Comforter of the Church and the manner of his Discharge thereof What is further considerable unto the Guidance of our Faith and the Participation of Consolation with respect hereunto will be evident in the Declaration of the Particulars that belong thereunto CHAP. III. Unto whom the Holy Spirit is promised and given as a Comforter or the Object of his Acting in this Office WE have considered the Promise of Christ to send the Holy Spirit to be the Comforter of the Church and unto that end to abide with them for ever The Nature also of that Office and Work in general which hereon he undertakes and dischargeth with the Properties of them have been declared Our next Enquiry is unto whom this Promise is made and towards whom it is infallibly fulfilled How and unto what Ends in what Order as unto his Effects and Operations the Holy Spirit is promised unto any Persons and received by them hath been already declared in our former Discourses Lib. 4. Chap. 3. We shall therefore here only declare in particular who he is promised unto and received by as a Comforter And this is to all and only unto Believers those who are actually so All his Operations required unto the making of them so to be are antecedent hereunto For the Promise of him unto this End where-ever it is recorded is made directly unto them and unto them it is confined Immediately it was given unto the Apostles but it was not given unto them as Apostles but as Believers and Disciples of Christ with a particular respect unto the Difficulties and Causes of Disconsolation which they were under or should meet withall upon the Account of their being so See the Promises unto this purpose expresly John 14. 16 17 26. Chap. 15. 26. Chap. 16. 7 8. And it is declared
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
the Lord God is upon me because the Lord hath anointed me His Unction consisted principally in the Communication of the Spirit unto him For he proves that the Spirit of the Lord was upon him because he was anointed And this gives us a general Rule that the anointing with material Oyl under the Old Testament did presigure and represent the Effusion of the Spirit under the New which now answers all the Ends of those Typical Institutions Hence the Gospel in opposition unto them all in the Letter outwardly visibly and materially is called the Ministration of the Spirit 2 Cor. 3. 6 8. So is the Unction of Christ expressed Isa. 11. 2. The Spirit of the Lord shall rest upon him the Spirit of Wisdom and Understanding the Spirit of Counsel and Might the Spirit of Knowledge and of the Fear of the Lord. 4. WHEREAS the Unction of Christ did consist in the full Communication of the Spirit unto him not by Measure in all his Graces and Gifts needful unto his Humane Nature or his Work though it be essentially one entire Work yet was it carried on by several Degrees and Distinctions of Time For 1 He was anointed by the Spirit in his Incarnation in the Womb Luke 1. 35. the Nature of which Work we have at large before explained 2 He was so at his Baptism and Entrance into his Publick Ministry when he was anointed to Preach the Gospel as Isa. 61. 1. And the Holy Ghost descended on him in the shape of a Dove Matth. 3. 17. The first part of his Unction more peculiarly respected a Fulness of the Grace the latter of the Gifts of the Spirit 3 He was peculiarly anointed unto his Death and Sacrifice in that Divine Act of his whereby he sanctify'd himself thereunto John 17. 19. which hath also been before declared 4. He was at his Ascension when he received of the Father the Promise of the Spirit pouring him forth on his Disciples Acts 2. 23. And in this latter instance he was anointed with the Oyl of Gladness which includes his glorious Exaltation also For this was absolutely peculiar unto him whence he is said to be so anointed above his Fellows For although in some other parts of this anointing he hath them who partake of them by and from him in their Measure yet in this of receiving the Spirit with a Power of Communicating him unto others herein he is singular nor was ever any other Person sharer with him therein in the least degree See the Exposition on Heb. 1. 8 9. Now although there be an inconceivable difference and distance between the Unction of Christ and that of Believers yet is his the only Rule of the Interpretation of theirs as to the kind thereof And 5. BELIEVERS have their Unction immediately from Christ. So is it in the Text You have an Unction from the Holy One. So is He called Acts 3. 14. Rev. 3. 7. These things saith He that is Holy He Himself was anointed as the most Holy Dan. 9. 24. And it is his Spirit which Believers do receive Eph. 3. 16. Phil. 1. 19. It is said That he who anointeth us is God 2 Cor. 1. 21. And I do take God there Personally for the Father as the same Name is in the verse foregoing For all the Promises of God in him that is in Christ are yea and in Him Amen Wherefore the Father is the Original Supream Cause of our Anointing but the Lord Christ the Holy One is the immediate Efficient Cause thereof This Himself expresseth when he affirms that he will send the Spirit from the Father The Supream Donation is from the Father the immediate Collation from the Son 6. IT is therefore manifest that the anointing of Believers consisteth in the Communication of the Holy Spirit unto them from and by Jesus Christ. It is not the Spirit that doth anoint us but he is the Unction wherewith we are anointed by the Holy One. This the Analogy unto the Unction of Christ makes undeniable for as he was anointed so are they in the same kind of Unction though in a degree inferior unto him For they have nothing but a Measure and Portion from his Fulness as he pleaseth Eph. 4. 7. Our Unction therefore is the Communication of the Holy Spirit and nothing else He is that Unction which is given unto us and abideth with us But this Communication of the Spirit is general and respects all his Operations It doth not yet appear wherein the especial Nature of it doth consist and whence this Communication of him is thus expressed by an Unction And this can be no otherwise learned but from the Effects ascribed unto him as he is an Unction and the Relation with the Resemblance that is therein unto the Unction of Christ. It is therefore some particular Grace and Priviledge which is intended in this Unction 2 Cor. 1. 21. It is mentioned only neutrally without the Ascription of any Effects unto it so that therein we cannot learn its especial Nature But there are two Effects elsewhere ascribed unto it The first is Teaching with a saving permanent knowledge of the Truth thereby produced in our Minds This is fully expressed 1 John 2. 20 27. You have an Unction from the Holy One aend you know all things that is all those things of the Fundamental Essential Truths of the Gospel all you need to know that you may obey God truely and be saved infallibly This you have by this Unction For this anointing which you have received abideth in you and teacheth you all things And we may observe that it is spoken of in an especial manner with respect unto our Permanency and Establishment in the Truth against prevalent Seducers and Seductions so it is joined with establishing in that other Place 2 Cor. 1. 21. WHEREFORE in the first Place this anointing with the Holy Ghost is the Communication of him unto us with respect unto that gracious Work of his in the Spiritual saving Illumination of our Minds teaching us to know the Truth and to adhere firmly unto it in Love and Obedience This is that which is peculiarly ascribed unto it and we have no way to know the Nature of it but by its Effects THE Anointing then of Believers with the Spirit consists in the Collation of him upon them to this End that he may graciously instruct them in the Truths of the Gospel by the saving Illumination of their Minds causing their Souls firmly to cleave unto them with Joy and Delight and transforming them in the whole inward Man into the Image and Likeness of it Hence it is called the anointing of our Eyes with Eye-salve that we may see Rev. 3. 18. So doth it answer that Unction of the Lord Christ with the Spirit which made him quick of Understanding in the fear of the Lord Isa. 11. 3. Let these things therefore be fixed in the first place namely that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Unction which Believers receive from the
Holy One is the Spirit himself and that his first peculiar especial Effect as an Unction is his teaching of us the Truths and Mysteries of the Gospel by saving Illumination in the manner before described HEREUNTO also is referred what is said of Believers being made Kings and Priests Rev. 1. 5. For there is an Allusion therein unto the Anointing of those sorts of Persons under the Old Testament Whatever was Typical therein was fully accomplished in the Unction of Christ unto his Office wherein he was the Soveraign King Priest and Prophet of the Church Wherefore by a Participation in his Unction they are said to be made Kings and Priests or a Royal Priesthood as it is 1 Pet. 2. 9. and this participation of his Unction consists in the Communication of the same Spirit unto them wherewith he was anointed Whereas therefore these Titles denote the Dignity of Believers in their especial Relation unto God by this Unction they are peculiarly dedicated and consecrated unto him IT is manifest therefore first that this Unction we receive from the Holy One is the Holy Spirit which he hath promised unto all that believe in him and then that we have these two things by Vertue thereof 1. Spiritual Instruction by Saving Illumination in the Mind of God and the Mysteries of the Gospel 2. An especial Dedication unto God in the way of a Spiritual Priviledge WHAT remains is to enquire 1. What Benefit or Advantage we have by this Unction 2. How this belongs unto our Consolation seeing the Holy Spirit is thus bestowed on us as he is promised to be the Comforter of the Church AS unto the first Head it is hereon that our stability in Believing doth depend For it is pleaded unto this purpose in a peculiar manner by the Apostle 1 John 2. 20 27. It was the Unction from the Holy One which then kept Believers from being carried from the Faith by the Craft of Seducers Hereby he makes Men according unto their measure of quick Understanding in the fear of the Lord. Nor will any thing else give Assurance in this Case Temptations may come as a Storm or Tempest which will quickly drive Men from their greatest fleshly Confidences Hence oftentimes those who are forwardest to say Though all Men should forsake the Truth yet would not they so do are the forwardest upon Trials so to do Neither will Mens Skill Cunning or Disputing Abilities secure them from being at one time or other inveigled with fair Pretences or intangled with the cunning sleights of them who lye in wait to deceive Nor will the best defences of Flesh and Blood stand firmly and unshaken against powerful Allurements on the one hand and fierce Persecutions on the other the present Artillery of the Patrons and Promoters of Apostacy None of these things doth the Apostle prescribe or recommend unto Believers as an effectual means of their Preservation when a Trial of their stability in the Truth shall befall them But this Unction he assures them will not fail neither shall they fail because of it AND to this End we may consider 1. The Nature of the Teaching which we have by this Anointing The Anointing teacheth you It is not meerly an External Doctrinal Instruction but an Internal Effectual Operation of the Holy Ghost Herein doth God give unto us the Spirit of Wisdom and Revelation in the knowledge of him that the Eyes of our Understanding being enlightned we may know what is the hope of his Calling Eph. 1. 17 18. He maketh use indeed of the Outward Means of Instruction by the Word and teacheth nothing but what is revealed therein But he gives us an Understanding that we may know him that is true and openeth our Eyes that we may clearly and spiritually see the wondrous things that are in his Law And there are no Teachings like unto his None so abiding none so effectual When Spiritual things through this anointing are discovered in a Spiritual manner then do they take up an immoveable Possession in the Minds of Men. As God will destroy every oppressing yoke because of the anointing of Christ Isa. 10. 27. so will he break every Snare of Seduction by the anointing of Christians So it is promised that under the Gospel Wisdom and Knowledge shall be the stability of the Times Isa. 33. 6. Nothing will give stability in all Seasons but the Wisdom and Knowledge which are the Effects of this Teaching when God gives us the Spirit of Wisdom and Revelation in the knowledge of him 2. WHAT it is that it teacheth and that is all things The same anointing teacheth you all things So was the Promise that he should teach us all things and bring all things to our Remembrance that Christ hath said unto us John 14. 26. and guide us into all Truth Chap. 16. 13. It is not all things absolutely that is intended for they are restrained unto those of one certain kind even the things which Christ had spoken that is such as belonged unto the Kingdom of God Neither are they all of them absolutely intended especially as to the Degrees of the Knowledge of them For in this Life we know but in part and see all things darkly as in a Glass But it is all things and all Truth with respect unto the End of this Promise and Teaching In the Promise the whole Life of Faith with Joy and Consolation thereon is the End designed All things necessary thereunto this Unction teacheth us And in the other place of the Apostle it respects the great Fundamental Truths of the Gospel which the Seducers opposed from whose Seduction this Unction doth secure Believers Wherefore it teacheth all that are made partakers of it all that Truth all those things all that Christ hath spoken that are necessary unto these Ends that they may live unto God in the Consolation of Faith and be delivered from all Attempts to draw them into Error THE Degrees of this Knowledge which are exceeding various both with respect unto the clearness and evidence of Conception and the extent of the things known depend on the various Measures whereby the Spirit acteth according unto his own Will and the different use of the external Means of Knowledge which we do enjoy But what is necessary unto the Ends mentioned none shall come short of who enjoy this anointing And where its Teachings are complyed withall in a way of Duty where we obstruct them not by Prejudices and Sloth where we give up our selves unto their directive Efficacy in a diligent impartial Attendance unto the Word whereby alone we are to be taught we shall not fail of that knowledge in the whole Counsel of God and all the Parts of it which he will accept and bless And this gives stability unto Believers when Trials and Temptations about the Truth do befall them and the want hereof in the uncured Darkness of their Minds and Ignorance of the Doctrine of the Gospel is that which betrays Multitudes into a
is in it self that Spring from whence their secret Refreshments and Supportments do arise And there is none of them but upon Guidance and Instruction are able to conceive how their chiefest Joys and Comforts even those whereby they are supported in and against all their Troubles are resolved into that Spiritual Understanding which they have into the Mysteries of the Will Love and Grace of God in Christ with that ineffable Complacency and Satisfaction which they find in them whereby their Wills are engaged into an unconquerable Constancy in their Choice And there is no small Consolation in a due Apprehension of that Spiritual Dignity which ensues hereon For when they meet with the greatest Troubles and the most contemptuous Scorns in this World a due Apprehension of their Acceptance with God as being made Kings and Priests unto him yield them a Refreshment which the World knows nothing of and which themselves are not able to express CHAP. VI. The Spirit a Seal and How SECONDLY Another Effect of the Holy Spirit as the Comforter of the Church is that by him Believers are sealed 2 Cor. 1. 21 22. He who anointed us is God who hath also sealed us And how this is done the same Apostle declares Eph. 1. 13. In whom also after ye believed ye were sealed with that Holy Spirit of Promise And Chap. 4. 30. And grieve not the Holy Spirit of God whereby ye are sealed to the Day of Redemption In the first place it is expresly said that we are sealed with the Spirit whereby the Spirit himself is expressed as this Seal and not any of his especial Operations as he is also directly said himself to be the Pledge of our Inheritance In the latter the Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom in and by the receiving of whom ye are sealed Wherefore no especial Act of the Spirit but only an especial Effect of his Communication unto us seems to be intended hereby THE common Exposition of this Sealing is taken from the Nature and Use of Sealing among Men. The Summ whereof is this Sealing may be considered as a Natural or Moral Action that is either with respect unto the Act of it as an Act or with respect unto its Use and End In the first way it is the Communication of the Character or Image that is on the Seal unto the thing that is Sealed or that the Impression of the Seal is set unto In answer hereunto the Sealing of the Spirit should consist in the Communication of his own Spiritual Nature and Likeness unto the Souls of Believers So this Sealing should materially be the same with our Sanctification The End and Use of Sealing among Men is two-fold 1 To give Security unto the Performance of Deeds Grants Promises Testaments and Wills or the like engaging Signification of our Minds And in answer hereunto we may be said to be Sealed when the Promises of God are confirmed and established unto our Souls and we are secured of them by the Holy Ghost But the Truth is this were to Seal the Promises of God and not Believers But it is Persons and not Promises that are said to be Sealed 2 It is for the safe-keeping or Preservation of that which a Seal is set upon So things precious and highly valuable are sealed up that they may be kept safe and inviolable So on the other hand when Job expressed his Apprehension that God would keep an everlasting Remembrance of his Sin that it should not be lost or out of the way he saith his Transgression was sealed up in a Bag Chap. 14. 17. And so it is that Power which the Holy Ghost puts forth in the Preservation of Believers which is intended And in this respect they are said to be Sealed unto the Day of Redemption THESE things have been spoken unto and enlarged on by many so that there is no need again to insist upon them And what is commonly delivered unto this purpose is good and useful in the Substance of it and I have on several occasions long since my self made use of them But upon renewed Thoughts and Consideration I cannot fully acquiesce in them For 1 I am not satisfied that there is such an Allusion herein unto the use of Sealing among Men as is pretended And if there be it will fall out as we see it hath done that there being so many Considerations of Seals and Sealing it will be hard to determine on any one Particular which is principally intended And if you take in more as the manner of the most is to take in all they can think of it will be unavoidable that Acts and Effects of various kinds will be assigned unto the Holy Ghost under the Term of Sealing and so we shall never come to know what is that one determinate Act and Priviledge which is intended therein 2 All things which are usually assigned as those wherein this Sealing doth consist are Acts or Effects of the Holy Ghost upon us whereby he Seals us whereas it is not said that the Holy Spirit Seals us but that we are Sealed with him He is God's Seal unto us ALL our Spiritual Priviledges as they are immediately communicated unto us by Christ so they consist wholly in a Participation of that Head Spring and Fulness of them which is in him And as they proceed from our Union with him so their principal End is Conformity unto him And in him in whom all things are conspicuous we may learn the Nature of those things which in lesser measure and much Darkness in our selves we are made Partakers of So do we learn our Unction in his So must we enquire into the Nature of our being Sealed by the Spirit in his Sealing also For as it is said that he who hath sealed us is God 2 Cor. 1. 21 22. so of him it is said emphatically For him hath God the Father Sealed Joh. 6. 27. And if we can learn aright how God the Father sealed Christ we shall learn how we are sealed in a Participation of the same Priviledge I confess there are variety of Apprehensions concerning the Act of God whereby Christ was sealed or what it is that is intended thereby Maldonate on the Place reckons up Ten several Expositions of the Words among the Fathers and yet embraceth no one of them It is not suited unto my Design to examine or refute the Expositions of others whereof a large and plain Field doth here open it self unto us I shall only give an Account of what I conceive to be the Mind of the Holy Ghost in that Expression And we may observe FIRST That this is not spoken of Christ with respect unto his Divine Nature He is indeed said to be the Character of the Person of the Father in his Divine Person as the Son because there are in him communicated unto him from the Father all the Essential Properties of the Divine Nature as the thing Sealed receiveth the Character or Image of the Seal
But this Communication is by Eternal Generation and not by Sealing But it is an external transient Act of God the Father on the Humane Nature with respect unto the Discharge of his Office For it is given as the Reason why he should be complied withal and believed in in that Work Labour for that Bread which the Son of Man shall give unto you for him hath God the Father Sealed It is the Ground whereon he perswades them to Faith and Obedience unto himself SECONDLY It is not spoken of him with an especial respect unto his Kingly Office as some conceive For this Sealing of Christ they would have to be his Designation of God unto his Kingdom in opposition unto what is affirmed Ver. 15. That the People designed to come and make him a King by Force For that is only an occasional Expression of the Sence of the People the principal Subject treated on is of a Nobler Nature But whereas the People did flock after him on the account of a Temporal Benefit received by him in that they were fed filled and satisfied with the Loaves which he had miraculously encreased Ver. 26. He takes occasion from thence to propose unto them the Spiritual Mercies that he had to tender unto them And this he doth in answer unto the Bread that he had eat under the Name of Meat and Bread enduring to everlasting Life which he would give unto them Under this Name and Notion of Meat he did comprize all the Spiritual Nourishment in his Doctrine Person Mediation and Grace that he had prepared for them But on what Grounds should they look for these things from him how might it appear that he was Authorized and enabled thereunto In answer unto that Enquiry he gives this Account of himself For him hath God the Father Sealed namely unto this End THIRDLY Wherefore the Sealing of God unto this End and Purpose must have two Properties and two Ends also annexed unto it 1 There is in it a Communication of Authority and Ability For the Enquiry is how he could give them that Meat which endured unto everlasting Life As afterwards they ask expresly How can this Man give us his Flesh to eat Ver. 52. To this it is answered That God the Father had Sealed him that is He it was who was enabled of God the Father to give and dispense the Spiritual Food of the Souls of Men. This therefore is evidently included in this Sealing 2 It must have Evidence in it also that is somewhat whereby it may be evinced that he was thus authorized and enabled by God the Father For whatever Authority or Ability any one may have unto any End none is obliged to make Application unto him for it or depend upon him therein unless it be evidenced that he hath that Authority and Ability This the Jews immediately enquired after What Sign say they dost thou then that we may see and believe thee What dost thou work Ver. 30. How shall it be demonstrated unto us that thou art authorized and enabled to give us the Spiritual Food of our Souls This also belonged unto his Sealing for therein there was such an express Representation of Divine Power communicated unto him as evidently manifested that he was appointed of God unto this Work These two Properties therefore must be found in this Sealing of the Lord Christ with respect unto the End here mentioned namely that he might be the Promuscondus or principal Dispenser of the Spiritual Food of the Souls of Men. FOURTHLY It being God's Seal it must also have two Ends designed in it 1 God's owning of him to be his Him hath God the Father Sealed unto this End that all may know and take notice of his Owning and Approbation of him He would have him not looked on as one among the rest of them that dispensed Spiritual things but as him whom he had singled out and peculiarly marked for himself And therefore this he publickly and gloriously testified at the Entrance and again a little before the fininishing of his Ministry For upon his Baptism there came a Voice from Heaven saying This is my beloved Son in whom I am well pleased Matth. 3. 17. which was nothing but a publick Declaration that this was He whom God had Sealed and so owned in a peculiar manner And this Testimony was afterwards renewed again at his Transfiguration in the Mount Matth. 17. 5. Behold a Voice out of the Cloud which said This is my Beloved Son in whom I am well-pleased hear ye him This is he whom I have Sealed And this Testimony is pleaded by the Apostle Peter us that whereinto their Faith in him as the Sealed One of God was resolved 2 Pet. 1. 17 18. 2 To manifest that God would take Care of him and preserve him in his Work unto the End Isa. 42. FIFTHLY Wherefore this Sealing of the Son is the Communication of the Holy Spirit in all Fulness unto him authorizing him unto and acting his Divine Power in all the Acts and Duties of his Office so as to evidence the Presence of God with him and Approbation of him as the only Person that was to distribute the Spiritual Food of their Souls unto Men. For the Holy Spirit by his powerful Operations in him and by him did evince and manifest that he was called and appointed of God to this Work owned by him and accepted with him which was God's Sealing of him Hence the Sin of them who despised this Seal of God was unpardonable For God neither will nor can give greater Testimony unto his Approbation of any Person than by the Great Seal of his Spirit And this was given unto Christ in all the Fulness of it He was declared to be the Son of God according to the Spirit of Holiness Rom. 1. 4. and justified in the Spirit or by his Power evidencing that God was with him 1 Tim. 3. 16. Thus did God Seal the Head of the Church with the Holy Spirit and thence undoubtedly may we best learn how the Members are sealed with the same Spirit seeing we have all our Measures out of his Fulness and our Conformity unto him in the design of all gracious Communications unto us SIXTHLY Wherefore Gods Sealing of Believers with the Holy Spirit is his gracious Communication of the Holy Ghost unto them so to act his Divine Power in them as to enable them unto all the Duties of their Holy Calling evidencing them to be accepted with him both unto themselves and others and asserting their Preservation unto Eternal Salvation The Effects of this Sealing are gracious Operations of the Holy Spirit in and upon Believers but the Sealing it self is the Communication of the Spirit unto them They are Sealed with the Spirit And farther to evidence the Nature of it with the Truth of our Declaration of this Priviledge we may observe 1. THAT when any Persons are so effectually called as to become true Believers they are brought into many new Relations
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
thereof when the Healing may not ensue it is to turn an Ordinance into a Lie For if a Recovery follow Ten times on this anointing if it once fall out otherwise the Institution is rendred a Lie a False Testimony and the other Recoveries manifested to have had no dependance on the Observation of it For these Reasons I judge that this Gift of Healing though belonging unto miraculous Operations in general is every where reckoned as a distinct Gift by it self And from that place of James I am apt to think that this Gift was communicated in an especial manner unto the Elders of Churches even that were ordinary and sixed it being of so great Use and such singular Comfort unto them that were poor and persecuted which was the Condition of many Churches and their Members in those Days § 18. MIRACLES ensue in the fifth place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effectual Working of mighty Powers or powerful Works For the Signification of this Word here rendred Miracles the Reader may consult our Exposition on Heb. 2. 4. I shall not thence transcribe what is already declared nor is any thing necessary to be added thereunto Concerning this Gift of Miracles we have also spoken before in general so that we shall not much further here insist upon it neither is it necessary that we should here treat of the Nature End and Use of Miracles in general which in part also hath been done before Wherefore I shall only observe some few things as to the Gift it self and the Use of it in the Church which alone are our present Concernment And 1 As we before observed this Gift did not consist in any Inherent Power or Faculty of the Mind so as that those who had received it should have an Ability of their own to work or effect such Miracles when and as they saw good As this is disclaimed by the Apostles Acts 3. 12. so a Supposition of it would overthrow the very Nature of Miracles for a Miracle is an immediate Effect of Divine Power exceeding all created Abilities and what is not so though it may be strange or wonderful is no Miracle Only Jesus Christ had in his own Person a Power of working Miracles when and where and how he pleased because God was with him or the Fulness of the Godhead dwelt in him Bodily 2 Unto the working of every Miracle in particular there was a pcculiar Act of Faith required in them that wrought it This is that Faith which is called the Faith of Miracles Have all Faith so that I could remove Mountains 1 Cor. 13. 2. Now this Faith was not a strong fixing of the Imagination that such a thing should be done as some have blasphemously dreamed nor was it a Faith resting meerly on the Promises of the Word making particular Application of them unto Times Seasons and Occasions wherein it no way differs from the Ordinary Grace of Faith But this was the true Nature of it that as it was in general resolved into the Fromises of the Word and Power of Christ declared therein that such and such things should be wrought in general so it had always a peculiar immediate Revelation for it's Warranty and Security in the working of any Miracle And without such an immediate Revilation or Divine Impulse and Impression all Attempts of miracuious Operations are vain and means only for Sathan to infinuate his Delusions by § 19 No Man therefore could work any Miracle nor attempt in Faith so to do without an immediate Revelation that Divine Power should be therein exerted and put forth in it's Operation Yet do I not suppose that it was necessary that this Inspiration and Revelation should in order of time precede the acting of this Faith though it did the operation of the Miracle it self Yea the Inspiration it self consisted in the Elevation of Faith to apprehend Divine Power in such a Case for such an end which the Holy Ghost granted not to any but when he designed so to work Thus Paul at once acted Faith apprehended Divine Power and at the same time struck Elymas the Sorcerer Blind by a Miraculous Operation Acts 13. 9 10 11 12. Being filled with the Holy Ghost vor 9. That is having received an Impression and Warranty from him he put forth that act of Faith at whose presence the Holy Spirit would effect that miraculous Operation which he believed Wherefore this was the Nature of this Gift some Persons were by the Holy Ghost Endowed with that especial Faith which was prepared to receive Impressions and Intimations of his putting forth his Power in this or that Miraculous operation Those who had this Faith could not work Miracles when and where and how they pleased only they could infallibly signifie what the Holy Ghost would do and so were the outward Instruments of the Execution of his Power § 20. 3. ALTHOUGH the Apostles had all Gift of the Spirit in an Eminent Degree and Manner above all others as Paul saith I thank my God I speak with Tongues more than you all yet it appears that there were some other Persons distinct from them who had this Gift of working Miracles in a peculiar manner For it is not only here reckoned as a peculiar distinct Gift of the Holy Ghost but also the Persons who had received it are reckoned as distinct from the Apostles and other Officers of the Church 1 Cor. 12. 28 29. Not that I think this Gift did constitute them Officers in the Church enabling them to Exercise Power in Gospel Administrations therein only they were Brethren of the Church made Eminent by a participation of this Gift for the end whereunto it was ordained By these Persons Ministry did the Holy Spirit on such occasions as seemed meet to his Infinite Wisdom effect miraculous Operations besides what was done in the same kind by the Apostles and Evangelists all the World over § 21. 4. THE use of this Gift in the Church at that time and season was manifold For the Principles which Believers proceeded on and the Doctrines they professed were new and strange to the World and such as had mighty prejudices raised against them in the Minds of Men. The Persons by whom they were maintained and asserted were generally as to their outward condition poor and contemptible in the World The Churches themselves as to their Members few in number encompassed with multitudes of Scoffers and persecuting Idolaters themselves also newly converted and many of them but weak in the Faith In this state of things this Gift of Miracles was exceeding useful and necessary unto the propagation of the Gospel the vindication of the Truth and the Establishment of them that did believe For 1. By Miracles occasionally wrought the people round about who yet believed not were called in as it were unto a due consideration of what was done and what was designed thereby Thus when the noise was first spread abroad of the Apostles speaking with Tongaes the multitude came
time And this Direction manifests that the Gift was extraordinary and is now ceased though there be a continuance of ordinary Gifts of the same kind and to the same end in the Church as we shall see afterwards ver 30. Fourthly By the observation of this order the Apostle shews that all the Prophets might exercise their Gift unto the Instruction and Consolation of the Church in a proper Season such as their frequent Assemblies would afford them ver 31. And whereas it may be objected that these things coming in an extraordinary immediate manner from the Holy Ghost it was not in the power of them who recieved them to confine them unto the order prescribed which would seem to limit the Holy Spirit in his operations whereas they were all to speak as the Spirit gave them Ability and Utterance let what would ensue the Apostle assures them by a general Principle that no such thing would follow on a due use and exercise of this Gift For God saith he is not the Author of Confusion but of Peace as in all Churches of the Saints ver 33. As if he should have said If such a course should be taken that any one should speak and prophesie as he pretended himself to be moved by the Spirit and to have none to judge of what he said all Confusion Tumult and Disorder would ensue thereon But God is the Author of no such thing gives no such Gifts appoints no such exercise of them as would tend thereunto But how shall this be prevented seeing these things are extraordinary and not in our own power yea saith he the Spirit of the Prophets is subject to the Prophets ver 32. By the Spirit of the Prophets that their Spiritual Gift and Ability for its exercise is intended none do question And whereas the Apostle had taught two things concerning the Exercise of this Gift 1 That it ought to be Orderly to avoid Confusion 2 That what proceedeth from it ought to be judged by others he manifests that both these may be observed because the Spirit of the Prophets is subject to the Prophets that is both their Spiritual Gift is so in their own Power as that they might dispose themselves unto its Exercise with Choice and Judgment so as to preserve Order and Peace not being acted as with an Enthusiastical Afflation and carried out of eheir own Power this Gift in it's Exercise was subject unto their own Judgment Choice and Understanding so what they expressed by vertue of their Spiritual Gift was subject to be judged of by the other Prophets that were in the Church Thus was the Peace and Order of the Church to be preserved and the Edefication of it to be promoted § 25. Discerning of Spirits is the next Gift of the Spirit here enumerated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To another the Discernings of Spirits the Ability and Faculty of Judging of Spirits The Dijudication of Spirits This Gift I have upon another occasion formerly given an Account of and therefore shall here but briefly touch upon it All Gospel-Administrations were in those Days avowedly executed by Vertue of Spiritual Gifts No Man then durst set his Hand unto this Work but such as either really had or highly pretended unto a Participation of the Holy Ghost For the Administration of the Gospel is the Dispensation of the Spirit This therefore was pleaded by all in the preaching of the Word whether in private Assemblies or publickly to the World But it came also then to pass as it did in all Ages of the Church that where God gave unto any the extraordinary Gifts of his Spirit for the Reformation or Edification of the Church there Sathan suborned some to make a Pretence thereunto unto it's Trouble and Destruction So was it under the Old Testament and so was it foretold that it should be under the New So the Apostle Peter having declared the Nature and Excellency Use and Certainty of that Prophesie which was of old 2 Pet. 1. 19 20 21. adds thereunto But there were false Prophets also among the People Chap. 2. 1. That is when God granted that signal Priviledge unto the Church of the Immediate Revelation of his Will unto them by the Inspiration of the Holy Ghost which constituted Men true Prophets of the Lord Sathan stirred up others to pretend unto the same Spirit of Prophesie for his own malicious Ends whereby there were false Prophets also among the People But it may be it will be otherwise now under the Gospel Church State No saith he There shall be false Teachers among you that is Persons pretending to the same Spiritual Gift that the Apostles and Evangelists had yet bringing in thereby damnable Heresies Now all their damnable Opininions they Fathered upon immediate Revelations of the Spirit This gave occasion to the Holy Apostle John to give that Caution with his Reason of it which is expressed 1 John 4. 1 2 3. which Words we have opened before And this false Pretence unto extraordinary Spiritual Gifts the Church was tried and pestred withall so long as there was any occasion to give it Countenance namely whilst such Gifts were really continued unto any therein What way then had God Ordained for the Preservation and Safety of the Church that it should not be imposed upon by any of these Delusions I answer There was a Standing Rule in the Church whereby whatsoever was or could be offered Doctrinally unto it might certainly and infallibly be tryed judged and determined on And this was the Rule of the written Word according to that everlasting Ordinance To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Isa. 8. 20. This in all Ages was sufficient for the Preservation of the Church from all Errors and Heresies or damnable Doctrines which it never fell into nor shall do so but in the sinful Neglect and Contempt hereof Moreover the Apostle further directs the Application of this Rule unto present occasions by advising us to fix on some Fundamental Principles which are likely to be opposed and if they are not owned and avowed to avoid such Teachers whatever Spiritual Gift they pretend unto 1 John 4. 2 3. 2 John 9 10 11. But yet because many in those Days were weak in the Faith and might be surprized with such Pretences God had graciously provided and bestowed the Gift here mentioned on some it may be in every Church namely of Discerning of Spirits They could by Vertue of the Extraordinary Gift and Aid therein of the Holy Ghost make a true Judgment of the Spirits that Men pretended to act and to be acted by whether they were of God or no. And this was of singular Use and Benefit unto the Church in those Days For as Spiritual Gifts abounded so did a Pretence unto them which was always accompanied with pernicious Designs Herein therefore did God grand Relief for them who were either less skilful or less
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
allow in these Days such uncouth and bold Principles are continually advanced among us yet I suppose it will not in Words at least be denied by many but that Ministers have or ought to have Gifts for the due Discharge of their Office To some indeed the very Name and Word is a Derision because it is a Name and Notion peculiar to the Scripture Nothing is more contemptible unto them than the very mention of the Gifts of the Holy Ghost at present I deal not with such directly though what we shall prove will be sufficient for their Rebuke though not for their Conviction Wherefore our Enquiry is Whether the Spirit of God doth effectually collate on the Ministers of the Gospel Spiritual Gifts enabling them to perform and effect Evangelical Administrations according to the Power committed unto them and duly required of them unto the Glory of Christ and Edification of the Church It is moreover enquired whether the Endowmen of Men with these Spiritual Gifts in a Degree and Measure suited unto publick Edification be not that which doth materially constitute them Ministers of the Gospel as being Antecedently necessary unto their Call unto their Office These things I say are to be Enquired into because in opposition unto the first it is affirmed that these supposed Gifts are nothing but meer Natural Abilities attained by Diligence and improved by Exercise without any especial respect unto the working of the Holy Ghost at least otherwise than what is necessary unto the attaining of Skill and Ability in any Humane Art or Science which is the ordinary Blessing of God on Man's Honest Endeavours And to the other it is opposed that a Lawful ordinary outward Call is sufficient to constitute any Man a Lawful Minister whether he have received any such Gifts as those enquired after or no. Wherefore the substance of what we have to declare and confirm is that there is an especial Dispensation and Work of the Holy Ghost in providing able Ministers of the New Testament for the Edification of the Church wherein the Continuance of the Ministry and Being of the Church as to its outward Order doth depend and that herein he doth exert his Power and exercise his Authority in the Communication of Spiritual Gifts unto Men without a participation whereof no Man hath de jure any Lot or Portion in this Ministration Herein consists no small part of that Work of the Spirit which belongs unto his promised Dispensation in all Ages which to deny is to renounce all Faith in the Promise of Christ all regard unto his continued Love and Care towards the Church in the World or at least the principal pleadable Testimony given thereunto and under pretence of exalting and preserving the Church totally to overthrow it Now the Evidence which we shall give unto this Truth is contained in the ensuing Assertions with their Confirmation § 2. THE Lord Jesus Christ hath faithfully promised to be present with his Church unto the end of the World It is his Temple and his Tabernacle wherein he will dwell and walk continually And this presence of Christ is that which makes the Church to be what it is a Congregation Essentially distinct from all other Societies and Assemblies of Men. Let Men be formed into what Order you please according unto any outward Rules and Measures that are either given in the Scripture or found out by themselves let them derive Power and Authority by what Claim soever they shall think fit yet if Christ be not present with them they are no Church nor can all the Powers under Heaven make them so to be And where any Church loseth the especial presence of Christ it ceaseth so to be It is I suppose confessed with and among whom Christ is thus present or it may be easily proved See his Promises to this purpose Mat. 18. 20. Revel 21. 3. And those Churches do exceedingly mistake their Interest who are sollicitous about other things but make little Enquiry after the Evidences of the presence of Christ among them Some walk as if they supposed they had him sure enough as it were immured in their Walls whilst they keep up the Name of a Church and an outward Order that pleaseth and advantageth themselves But outward Order be it what it will is so far from being the only Evidence of the presence of Christ in a Church that where it is alone or when it is principally required it is none at all And therefore whereas Preaching of the Word and the right Administration of the Sacraments are assigned as the Notes of a true Church if the outward Acts and Order of them only be regarded there is nothing of Evidence unto this purpose in them § 3. 2dly THIS promised presence of Christ is by his Spirit This I have safficiently proved formerly so that here I shall be brief in its rehearsal though it be the next Foundation of what we have farther to offer in this Case We speak not of the Essential presence of Christ with respect unto the Immensity of his Divine Nature whereby he is equally present in or equally indistant from all places manifesting his Glory when where and how he pleaseth Nor doth it respect his Humane Nature for when he promised this his presence he told his Disciples that therein he must leave and depart from them John 16. 5 6 7 8. whereon they were filled with Sorrow and 〈◊〉 until they knew how he would make good the Promise of his Presence with them and who or that it was that should unto their Advantage supply his Bodily Absence And this he did in his viâ—â—â—â— Ascension when he was taken up and a Cloud 〈…〉 Him out of their sight Acts 1. 9. when also 〈…〉 given in charge unto them not to expect His return untill his coming unto Judgment ver 11. And accordingly Peter tells us That the Heavens 〈◊〉 receive him unto the time of the Restitution of all 〈◊〉 Acts 3. 21. when he will appear again in the Glory of his Father Mat. 16. 27. even 〈…〉 Glory which the Father gave him upon his 〈◊〉 2 Pet. 1. 17. joined unto that Glory which he had with him before the World was John 17. 5. In and upon this his Departure from them he taught his Disciples how they should understand his Promise of being present and abiding with them unto the End of the World And this was by sending of his Holy Spirit in his Name Place and Stead to do all to them and for them which he had yet to do with them and for them See John 14. 16 17 18 26 27 28. Chap. 15. 26. Chap. 16. 7 8 9 10 11 12 13 14. And other Vicar in the Church Christ hath none nor doth stand in need of any nor can any Mortal Man supply that Charge and Office Nor was any such ever thought of in the World untill Men grew weary of the Conduct and Rule of the Holy Spirit by various ways taking his Work out
Prophesie c. It is indifferent as to our present purpose whether the Apostle treat here of Offices or of Duties only The things ensuing which are plain and obvious in the Text are sufficient unto the confirmation of what we plead for 1 It is the ordinary state of the Church its Continuance being planted its Preservation and Edification that the Apostle discourseth about wherefore what he speaks is necessary unto the Church in all Ages and Conditions To suppose a Church devoid of the Gifts here mentioned is to overthrow the whole Nature and End of a Gospel Church 2 That the Principle of all Administrations in the Church-state described is Gifts received from Jesus Christ by his Spirit For declaring the way whereby the Church may be Edified he laveth the Foundation of it in this that to every one of us is Grace given according to the measure of the Gift of Christ. For the Apostle exhorts those unto whom he speaks to attend unto those Duties whereby the Church may be Edified and that by vertue of the Gifts which they had received All the whole Duty of any one in the Church lyes in this that he act according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is made partaker of And what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as also by whom they are bestowed hath been already fully declared 3. That these Gifts give not only Ability for Duty but Rule and Measure unto all Works of Service that are to be performed in the Church Every one is to act therein according to his Gift and no otherwise To say that this state of the Church is now ceased and that another state is introduced wherein all Gospel Administrations may be managed without Spiritual Gifts or not by virtue of them is to say that which de facto is true in most places but whether the true Nature of the Church is not overthrown thereby is left unto consideration 1 Pet. 4. 10 11. is a parallel Testimony hereunto and many others to the same purpose might be pleaded together with that which is the Foundation of this whole Discourse Ephes. 4. 5 6 7 8 9 10 11 c. Only let it be remembred that in this whole Discourse by Gifts I do understand those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Spiritual Largesses which are neither absolutely Natural Endowments nor attainable by our own Industry and Diligence § 9. 7thly THESE Gifts as they are bestowed unto that End so they are indispensibly necessary unto Gospel Administrations For as we have proved they are Spiritual and not Legal or Carnal and Spiritual Administrations cannot be exercised in a due manner without Spiritual Gifts Yea one Reason why they are Spiritual and so called is because they cannot be performed without the Aid and Assistance of the Holy Spirit in and by these Gifts of his Had the Lord Christ appointed Administrations of another Nature such as were every way suited unto the Reason of Men and to be exercised by the Powers thereof there had been no need of these Spiritual Gifts For the Spirit of a Man knoweth the things of a Man and will both guide and act him therein And whereas these Admistrations are in their Nature Use Signification and Efficacy Spiritual it is by Spiritual Gifts alone that they may be managed Hence these things do live and die together Where the one is not there neither will the other be Thus when many perhaps the most who were outwardly called unto Office in the Church began to be Carnal in their Hearts and Lives and to neglect the use of these Gifts neither applying themselves unto the attaining of them nor endeavouring to excite or encrease what they had received by Diligence or constant Exercise refusing to Trade with the Talent committed unto them they quickly began to wax weary of Spiritual Administrations also Hereon in compliance with many corrupt Affections they betook themselves unto an outward Carnal Ceremonious Worship and Administration of Ordinances which they might discharge and perform without the least Aid or Assistance of the Holy Ghost or Supply of Spiritual Gifts So in the neglect of these Gifts and the loss of them which ensued thereon lay the beginning of the Apostasie of the Christian Church as to its outward Profession which was quickly compleated by the neglect of the Grace of the Spirit whereby it lost both Truth and Holiness Nor could it be otherwise For as we have proved the outward Form and Being of the Church as to its visible Profession depends on the receipt and use of them On their decay therefore the Church must decay as to its Profession and in their loss is its Ruin And we have an instance in the Church of Rome what Various Extravagant and Endless Inventions the Minds of Men will put them upon to keep up a shew of Worship when by the loss of Spiritual Gifts Spiritual Administrations are lost also This is that which their innumerable Forms Modes sets of Rites and Ceremonies seasons of Worship are invented to supply but to no purpose at all but only the aggravation of their Sin and Folly § 10. IN the last place we plead the Event even in the days wherein we live For the Holy Ghost doth continue to dispense Spiritual Gifts for Gospel Administrations in great variety unto those Ministers of the Gospel who are called unto their Office according unto his Mind and Will The opposition that is made hereunto by Profane Scoffers is not to be valued The Experience of those who are Humble and Wise who fearing God do enquire into those things is appealed unto Have they not an Experiment of this Administration Do they not find the presence of the Spirit himself by his various Gifts in them by whom Spiritual things are Administred unto them Have they not a proof of Christ speaking in them by the Assistance of his Spirit making the Word mighty unto all its proper Ends And as the thing it self so variety of his Dispensations manifest themselves also unto the Experience of Believers Who see not how different are the Gifts of Men the Holy Ghost dividing unto every one as he will And the Experience which they have themselves who have received these Gifts of the especial Assistance which they receive in the Exercise of them may also be pleaded Indeed the Profaneness of a contrary apprehension is intolerable among such as profess themselves to be Christians For any to boast themselves they are sufficient of themselves for the Stewardly Dispensation of the Mysteries of the Gospel by their own Endowments Natural or Acquired and the Exercise of them without a participation of any peculiar Spiritual Gift from the Holy Ghost is a presumption which contains in it a Renunciation of all or any Interest in the Promises of Christ made unto the Church or the continuance of his presence therein Let Men be never so well perswaded of their own Abilities let them Pride themselves in their Performances in Reflection of
Applauses from Persons unacquainted with the Mystery of these things let them frame to themselves such a Work of the Ministry as whose Discharge stands in little or no need of these Gifts yet it will at length appear that where the Gifts of the Holy Ghost are excluded from their Administration the Lord Christ is so and the Spirit himself is so and all true Edification of the Church is so and so are all the real Concerns of the Gospel And so have we as I hope confirmed the second part of the Work of the Holy Ghost with respect unto Spiritual Gifts namely his continuance to distribute and communicate unto the Church to the End of the World according unto the Powers and Duties which he hath erected in it or required of it CHAP. VIII Of the Gifts of the Spirit with respect unto Doctrine Rule and Worship how attained and improved § 1. THERE remain yet two things to be spoken unto with respect unto the Gifts which the Holy Ghost bestows on the Ministers of the Gospel to qualifie them unto their Office and to enable them unto their Work And these are 1 What they are 2. How they are to be attained and improved In our Enquiry after the first or what are the Gifts whereby Men are fitted and enabled for the Ministry we wholly set aside the consideration of all those gracious qualifications of Faith Love Zeal Compassión Careful tender Watchfulness and the like whereon the Holy Use of their Ministry doth depend For our Enquiry is only after those Gifts whereon depends the very Being of the Ministry There may be a true Ministry in some cases where there is no sanctifying Grace but where there are no Spiritual Gifts there is no Ministry at all They are in General Abilities for the due management of the Spiritual Administrations of the Gospel in its Doctrine Worship and Discipline unto the Edification of the Church It is not easie nay it they be unto us it is not possible to enumerate in particular all the various Gifts which the Holy Ghost endows the Ministers of the Gospel withall â—â—ereas all the Concerns of the Church may be referred unto these three Heads of Doctrine Worship and Rule we may enquire what are the principal Spiritual Gifts of the Holy Ghost with respect unto them distinctly § 2. THE first great Duty of the Ministry with reference unto the Church is the Dispensation of the Doctrine of the Gospel unto it for its Edification As this is the Duty of the Church continually to attend unto Acts 2. 42. so it is the principal Work of the Ministry the Foundation of all other Duties which the Apostles themselves gave themselves unto in an especial manner Acts 6. 4. Hence is it given in charge unto all Ministers of the Gospel Acts 20. 28. 1 Pet. 5. 2. 1 Tim. 1. 3. chap. 5. 17. chap. 4. 13 14 16. 2 Tim. 4. 1 2 3. For this is the principal means appointed by Christ for the Edification of his Church that whereby Spiritual Life is begotten and preserved Where this Work is neglected or carelesly attended unto there the whole Work of the Ministry is despised And with respect unto this Ministerial Duty there are three Spiritual Gifts that the Holy Ghost endoweth Men withall which must be considered § 3. THE first is Wisdom or Knowledge or Understanding in the Mysteries of the Gospel the Revelation of the Mystery of God in Christ with his Mind and Will towards us therein These things may be distinguished and they seem to be so in the Scripture sometimes I put them together as all of them denote that Acquaintance with and Comprehension of the Doctrine of the Gospel which is indispensibly necessary unto them who are called to Preach it unto the Church This some imagine an easie matter to be attained at least that there is no more nor the use of any other means required thereunto than what is necessary to the Acquisition of Skill in any other Art or Science And it were well if some otherwise concerned in Point of Duty would but lay out so much of their Strength and Time in the obtaining of this Knowledge as they do about other things which will not turn much unto their account But the Cursory Perusal of a few Books is thought sufficient to make any Man wise enough to be a Minister And not a few undertake ordinarily to be Teachers of others who would scarcely be admitted as tolerable Disciples in a well ordered Church But there belongeth more unto this Wisdom Knowledge and Understanding than most Men are aware of Were the Nature of it duely considered and withall the Necessity of it unto the Ministry of the Gospel probably some would not so rush on that Work as they do which they have no provision of Ability for the performance of It is in brief such a comprehension of the Scope and End of the Scripture of the Revelation of God therein such an Acquaintance with the Systeme of particular Doctrinal Truths in their Rise Tendency and Use such an Habit of Mind in judging of Spiritual Things and comparing them one with another such a distinct insight into the Springs and Course of the Mystery of the Love Grace and Will of God in Christ as enables them in whom it is to declare the Counsel of God to make known the Way of Life of Faith and Obedience unto others and to instruct them in their whole Duty to God and Man thereon This the Apostle calls his Knowledge in the Mystery of Christ which he manifested in his Writings Ephes. 3. 4. For as the Gospel the Dispensation and Declaration whereof is committed unto the Ministers of the Church is the Wisdom of God in a Mystery 1 Cor. 2. 7. so their Principal Duty is to become so wise and understanding in that Mystery as that they may be able to declare it unto others without which they have no Ministry committed unto them by Jesus Christ. See Ephes. 1. 9. Chap. 3. 3 6 19. Col. 4. 3. The sole Enquiry is Whence we may have this Wisdom seeing it is abundantly evident that we have it not of our selves That in general it is from God that it is to be asked of him the Scripture every where declares See Col. 1. 9. Chap. 2. 2. 2 Tim. 2. 7. Jam. 1. 5. 1 John 5. 20. And in particular it is plainly affirmed to be the especial Gift of the Holy Ghost He gives the Word of Wisdom 1 Cor. 12. 8. which place hath been opened before And it is the first Ministerial Gift that he bestows on any Where this is not in some measure to look for a Ministry is to look for the Living among the Dead And they will deceive their own Souls in the End as they do those of others in the mean time who on any other grounds do undertake to be Preachers of the Gospel But I shall not here divert unto the full description of this Spiritual Gift
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
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
fulness of him that filleth all in all Ephes. 1. 22 23. But this Church falls under a double Consideration First as it is Believing Secondly as it is Professing In the first respect absolutely it is invisible and as such is the peculiar subject of Saving Grace This is that Church which Christ loved and gave himself for it that he might sanctifie and cleanse it and present it unto himself a Glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without Blemish Eph. 5. 26 27. This is the work of Saving Grace and by a participation thereof do Men become Members of this Church and not otherwise And hereby is the professing Church quickened and enabled unto Profession in an acceptable manner â—or the Elect receive Grace unto this end in this World that they may glorifie Christ and the Gospel in the Exercise of it Col. 1. 6. John 15. 8. But Gifts are bestowed on the professing Church to render it visible in such a way as whereby God is glorified Grace gives an invisible Life to the Church Gifts give it a visible Profession For hence doth the Church become Organical and disposed into that Order which is Beautiful and Comely Where any Church is Organized meerly by outward Rules perhaps of their own devising and makes Profession only in an attendance unto outward Order not following the leading of the Spirit in the Communication of his Gifts both as to Order and Discharge of the Duties of Profession it is but the Image of a Church wanting an animating Principle and Form That Profession which renders a Church visible according to the Mind of Christ is the orderly Exercise of the spiritual Gifts bestowed on it in a Conversation evidencing the invisible Principle of Saving Grace Now these Gifts are conferred on the Church in order unto the Edification of it self in Love Ephes. 4 16. as also the propagation of its Profession in the World as shall be declared afterwards Wherefore both of these sorts have in general the same end or are given by Christ unto the same purpose namely the Good and Benefit of the Church as they are respectively suited to promote them § 6. It may also be added that they agree herein that they have both the same respect unto the Bounty of Christ. Hence every Grace is a Gift that which is given and freely bestowed on them that have it Mat. 13. 11. Phil. 1. 29. And although on the other side every Gift be not a Grace yet proceeding from gracious Favour and Bounty they are so called Rom. 12. 6. Ephes. 4. 7. How in their due Exercise they are mutually helpful and assistant unto each other shall be declared afterwards § 7. SECONDLY We may consider wherein wherein the Difference lyes or doth consist which is between 〈◊〉 spiritual Gifts and sanctifying Graces And this may be seen in sundry Instances As 1. SAVING Graces are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fruit or Fruits of the Spirit Gal. 5. 22. Ephes. 5. 9. Phil. 1. 11. Now Fruits proceed from an abiding Root and flock of whose Nature they do partake There must be a good Tree to bring forth good Fruit Mat. 12. 33. No external Watering or Applications unto the Earth will cause it to bring forth useful Fruits unless they are Roots from which they spring and are educed The Holy Spirit is as the Root unto these Fruits the Root which bears them and which they do not bear as Rom. 11. 18. Therefore in order of Nature is he given unto Men before the production of any of these Fruits Thereby are they ingrafted into the Olive are made such Branches in Christ the true Vine as derive Vital Juice Nourishment and Fructifying Vertue from him even by the Spirit So is he a Well of Water springing up unto Everlasting Life John 4. 14. He is a Spring in Believers and all saving Graces are but Waters arising from that Living overflowing Spring From him a Root or Spring as an internal Vertue Power or Principle do all these Fruits come To this end doth he dwell in them and abide with them according to the promise of our Lord Jesus Christ John 14. 17. Rom. 8. 11. 1 Cor. 3. 16. whereby the Lord Christ effecteth his purpose in ordaining his Disciples to bring forth Fruit that should remain John 15. 16. In the place of his Holy Residence he worketh these Effects freely according to his own will And there is nothing that hath the true Nature of saving Grace but what is so a Fruit of the Spirit We have not first these Graces and then by vertue of them receive the Spirit for whence should we have them of our selves but the Spirit bestowed on us worketh them in us and gives them a Spiritual Divine Nature in conformity unto his own § 8. With Gifts singly considered it is Otherwise They are indeed Works and Effects but not properly Fruits of the Spirit nor are any where so called They are effects of his operation upon Men not Fruits of his working in them And therefore many receive these Gifts who never receive the Spirit as to the principal ends for which he is promised They receive him not to sanctifie and make them Temples unto God though Metonymically with respect unto his outward Effects they may be said to be made partakers of him This renders them of a different Nature and kind from Saving Graces For whereas there is an Agreement and Coincidence between them in the respects before mentioned and whereas the Seat and Subject of them that is of Gifts absolutely and principally of Graces also is the Mind the difference of their Nature proceeds from the different manner of their Communication from the Holy Spirit § 9. Secondly Saving Grace proceeds from or is the effect and fruit of Electing Love This I have proved before in our Enquiry into the Nature of Holiness See it directly asserted Ephes. 1. 3 4. 2 Thes. 2. 13. Acts 2 41. Chap. 13. 48. Whom God graciously chuseth and designeth unto Eternal Life them he prepares for it by the Communication of the Means which are necessary unto that end Rom. 8. 28 29 30. Hereof Sanctification or the Communication of saving Grace is comprehensive for we are chosen unto Salvation through the Sanctification of the Spirit 2 Thes. 2. 13. For this is that whereby we are made meet for the Inheritance of the Saints in Light Col. 1. 12. The End of God in Election is the Sonship and Salvation of the Elect unto the praise of the Glory of his Grace Ephes. 1. 5 6. And this cannot be unless his Image be renewed in them in Holiness or Saving Graces These therefore he works in them in pursuit of his Eternal purpose therein But Gifts on the other hand which are no more but so and where they are solitary or alone are only the Effects of a temporary Election Thus God chuseth some Men into some Office in the Church or unto some