The spirit of the Lord shall rest upon him the spirit of wisdome and understanding the spirit of councell and might the spirit of knowledge and of the feare of the Lord c. Many of the endowments of Christ from the Spirit wherewith he was abundantly anointed are here recounted Principally those of Wisdome Councell and Understanding are insisted on on the Account whereof all the Treasures of Wisdome and Knowledge are said to be in him Col. 2. 3. and though this be but some part of the furniture of Jesus Christ for the discharge of his Office yet it is such as where our anoynting to the same purpose is mentioned it is said peculiarly on the effecting of such Qualifications as these so John 2. 22 and 27. the work of the anoynting is to teach us The Spirit therein is a Spirit of Wisdome and understanding of Councell Knowledge and quick understanding in the feare of the Lord. So was the great promise of the Comforter that he should teach us Joh. 14. 26. that he should guide us into all truth Chap. 16. 13. This of teaching us the mind and will of God in the manner wherein we are taught it by the Spirit our Comforter is an eminent part of our unction by him which only I shall instance in Give me leave to say there is a threefold teaching by the spirit 1. A teaching by the Spirit of Conviction and illumination so the Spirit teacheth the world that is many in it by the Preaching of the Word as he is promised to doe Joh. 16. 8. 2. A teaching by the spirit of Sanctification opening blind eyes giving a new understanding shining into our hearts to give us a knowledge of the Glory of God in the face of Jesus Christ enableing us to receive Spirituall things in a Spirituall light 1 Cor. 2. 8. giving a saving knowledge of the mistery of the Gospell and this in severall degrees is common to all Believers 3. A teaching by the Spirit of Consolation making sweet usefull and joyfull to the soule the discoveries that are made of the mind and Will of God in the light of the Spirit of Sanctification Here the oyle of the Spirit is called the Oyle of gladnesse That which beings Joy and Gladnesse with it And the name of Christ hereby discovered is a sweet oyntment powred forth that causeth Soules to runne after him with joy and delight Cant. 1. 2. We see it by daily experience that very many have little tast and sweetnesse and relish in their Soules of those Truths which yet they savingly know and believe But when we are taught by this unction oh how sweet is every thing we know of God As we may see in the place of Iohn where mention is made of the teaching of this unction it respects peculiarly the Spirit teaching of us the Love of God in Christ the shining of his Countenance which as David speaks puts Gladnesse into our hearts Psal. 4. 6 7. We have this then by the Spirit he teacheth us of the Love of God in Christ he makes every Gospell Truth as wine well refined § 25 to our Soules and the good things of it to be a feast of fatt things gives us Joy and gladnesse of heart with all that wee know of God which is the great preservative of the Soule to keep it close to Truth The Apostle speaks of our teaching by this unction as the meanes whereby we are preserved from seduction Indeed to know any Truth in the Power sweetnesse Joy Gladnesse of it is that great security of the soules constancy in the preservation and retaining of it They will readily change Truth for Error who find no more sweetnesse in the one then in the other I must crave the Readers pardon for my briefe passing over these great things of the Gospell my present designe is rather to enumerate then to unfold them This one work of the Holy Ghost might it be pursued would require a fuller discourse then I can allot unto the whole matter in hand All the priviledges we enjoy all the Dignity and honour we are invested withall our whole dedication unto God our Nobility and Royalty our interest in all Church advantages and approaches to God in worship our separation from the world the name whereby we are called the liberty we enjoy all flow from this head are all branches of this effect of the Holy Ghost I have mentioned only our teaching by this unction a Teaching that brings joy and gladnesse with it by giving the heart a sense of the Truth wherein we are instructed When we find any of the good Truths of the Gospell come home to our soules with life vigour and power giving us gladnesse of heart transforming us into the image and likenesse of it the Holy Ghost is then at his work is powring out of his oyle We have Adoption also by the Spirit hence he is called the Spirit of Adoption that is either he who is given to Adopted ones § 26 to secure them of it to beget in their hearts a sense and Perswasion of the Fathers Adopting Love or else to give them the priviledge it selfe as is intimated Joh. 1. 12. Neither is that opposite hereunto which we have Gal. 4 6. for God may send the spirit of supplication into our hearts because we are Sons and yet Adopted by his spirit But of this elsewhere He is also called the Spirit of Supplication under which notion he is promised Zach. 12. 10. and how he affects that in us is § 27 declared Rom. 8. 26. 27. and Gal 4. 6. and we are thence said to pray in the Holy Ghost Our prayers may be considered 1. Two waies First as a spirituall Duty required of us by God and so they are wrought in us by the Spirit of Sanctification which helps us to performe all our duties by exalting all the faculties of the Soule for the Spirituall discharge of their respective offices in them 2. As a meanes of retaining Communion with God whereby we sweetly ease our hearts in the bosome of the Father and receive in refreshing tasts of his Love The Soule is never more raysed with the Love of God then when by the Spirit taken into intimate communion with him in the discharge of this duty and therein it belongs to the Spirit of Consolation to the Spirit promised as a Comforter And this is the next thing to be considered in our Communion with the Holy Ghost namely what are the peculiar Effects which he worketh in us and towards us being so bestowed on us as was declared and working in the way and manner insisted on Now these are His bringing the promises of Christ to remembrance glorifying him in our hearts shedding abroad the love of God in us witnessing with us as to our spirituall estate and condition sealing us to the day of redemption being the earnest of our Inheritance anoynting us with priviledges as to their consolation confirming our Adoption and being present
in Daniell that was most eminent for glory and duration is termed an head of gold Dan. 2. 38. And these two things are eminent in the Kingdome and Authority of Christ. 1. It is a glorious Kingdome He is full of Glory and Majesty and in his Majesty he rides prosperously Ps. 45. 3 4. His Glory is great in the salvation of God Honour and Majesty are laid upon him He is made blessed for ever and ever Psal. 21. 5 6. I might insist on Particulars and shew that there is not any thing that may render a Kingdome or Government Glorious but it is in this of Christ in all its Excellencies It is an heavenly a spirituall an universall and an unshaken Kingdome all which render it glorious but of this somewhat before 2. It is durable yea Eternall solid gold his Throne is for ever § 30 and ever Ps. 45. 6. of the increase of his Government there is no end upon the throne of David and upon his Kingdome to order and establish it with Judgement and Justice from hence forth even for ever Isa. 9. 7. his Kingdome is an everlasting Kingdome Dan 7. 27. a Kingdome that shall never be destroyed ch 2. 44. for he must raigne untill all his enimies be subdued This is that Head of Gold the Splendor and Eternity of his Government And if you take the Head in a naturall sense either the Glory of his Deity is here attended to or the fulnesse and Excellency of his Wisdome which the Head is the seat of The Allegory is not to be streightned whilest we keep to the Analogie of faith 2. For the Ornaments of his head his locks they are said to be § 31 bushy or curled black as a raven His curled locks are black as a raven is added by way of illustration of the blacknesse not with any Allusion to the nature of the Raven Take the Head spoken of in a politicall sense his Locks or haire said to be curled as seeming to be intangled but really falling in perfect order and beauty as bushy locks are his Thoughts and Counsells and wayes in the Administration of his Kingdome They are black or darke because of their depth and unsearchablenesse as God is said to dwell in thick darknesse and curled or bushy because of their exact interweavings from his infinite Wisdome His thoughts are many as the haires of the head seeming to be perplexed and intangled but really set in all comely order as curled bushy haire deepe and unsearchable and dreadfull to his enimies and full of beauty and comelinesse to his beloved Such are I say the thoughts of his heart the Counsells of his wisdome in Reference to the Administrations of his Kingdome darke perplexed involved to a carnall eye in themselves and to his Saints deepe manifold ordered in all things comely desireable In a naturall sense black and curled locks denote comelinesse § 32 and vigor of youth the strength and power of Christ in the execution of his Counsells in all his wayes appears Glorious and lovely The next thing described in him is his Eyes v. 12. his eyes are as the eyes of Doves by the rivers of waters washed with milk and fitly set § 33 The Reason of this Allusion is obvious Doves are tender birds not birds of prey and of all others they have the most bright shining and piercing eye their delight also in streams of water is known Their being washed in milk or clear white crystall water adds to their beauty and they are here said to be fitly sett that is in due proportion for beauty and lustre as a pretious stone in the foyle or fulnesse of a ring as the word signifies Eyes being for sight discerning knowledge and acquaintance § 34 with the things that are to be seen the knowledge the understanding the discerning Spirit of Christ Jesus are here intended In the Allusion used fower things are ascribed to them 1. Tendernesse 2. Purity 3. Discerning and 4 Glory 1. The Tendernesse and Compassion of Christ towards his Church is here intended He looks on it with the eyes of § 35 gallesse Doves with tendernesse and carefull compassion without Anger wrath fury or thoughts of revenge So is the eye interpreted Deut. 11. 12. the eyes of the Lord thy God are upon that land Why so it is a Land that the Lord thy God careth for careth for it in mercy so are the Eyes of Christ on us as the eyes of one that in tendernesse careth for us that layes out his Wisdome knowledge and understanding in all tender Love in our behalfe He is the stone that foundation stone of the Church whereon are seven eyer Zech. 3 9. wherein there is a perfection of wisdome knowledge care and kindnesse for its guidance 2 d Purity as washed Doves eyes for purity This may be taken either subjectively for the Excellency and immixed cleannesse § 36 and purity of his sight and knowledge in himselfe or Objectively for his delighting to behold purity in others He is of purer eyes then to behold iniquity Hab. 1. 15. he hath no pleasure in wickednesse the foolish shall not stand in his sight Ps. 5. 4 5. if the Righteous soule of Lot was vexed with seeing the filthy deeds of wicked men 2 Pet. 2. 8. who yet had eyes of flesh in which there was a mixture of impurity how much more doe the pure eyes of our deare Lord Jesus abominate all the filthinesse of sinners but herein lyes the Excellency of his Love to us that he takes care to take away our filth and staines that he may delight in us and seeing we are so defiled that it could no otherwise be done he will doe it by his own blood Eph. 5. 25 26 27. Even as Christ also loved the 〈◊〉 â—â—d gave himselfe for it that he might sanctify and cleanse it with the 〈◊〉 of water by the word that he might present it to himselfe a glorious Church not having spot or wrinckle or any such thing but that it should be holy without blemish The End of this undertaking is that the Church might be thus gloriously presented unto himselfe because he is of purer eyes then to behold it with Joy and delight in any other condition He leaves not his Spouse untill he sayes of her thou art all faire my Love there is no spot in thee Cant. 4. 7. partly he takes away our Spotts and staines by the renewing of the Holy Ghost and wholly adornes us with his own Righteousnesse and that because of the purity of his own eyes which cannot behold iniquity that he might present us to himselfe holy 3. Discerning he sees us doves quickly clearly throughly to the bottome of that which he looks upon Hence in another § 37 place it is said that his eyes are as a flame of fire Revel 1. 14. and why so that the Churches might know that he is He which searcheth the reines and heart Rev. 2. 23. he hath discerning eyes nothing is hid
8. to know our selves in reference unto these three is a main part of true and sound wisdome for they all respect the supernaturall and immortall End whereunto we are appointed and there is none of these that we can attaine unto but only in Christ. 1. In respect of sinne there is a sence and knowledge of sin left in the Consciences of all men by nature To tell them what is good and evill in many things to approve and disapprove of what they doe in reference to a Judgement to come they need not goe farther then themselves Rom. 2. 14 15. But this is obscure and relates mostly to greater sinnes and is in summe that which the Apostle gives us Rom. 1. 32. they know the Judgement of God that they which doe such things are worthy of Death This he placeth among the common Presumptions and notions that are received by mankind namely that it is Righteous with God that they who doe such things are worthy of Death And if that be true which is commonly received that no Nation is so barbarous or rude but it retaineth some sense of a Deity then this also is true that there is no Nation but hath a sense of sinne and the displeasure of God for it For this is the very first notion of God in the World that he is the Rewarder of good and evill hence were all the Sacrifices purgings expiations which were so generally spread over the face of the Earth but this was and is but very dark in respect of that knowledge of sinne with its appurtenances which is to be obtained A further knowledge of sinne upon all Accounts whatever § 24 is given by the Law that Law which was added because of transgressions This revives doctrinally all that sense of good and evill which was at first implanted in man and it is a glasse whereinto whosoever is able spiritually to look may see sinne in all its uglinesse and deformity The truth is look upon the Law in its Purity Holinesse Compasse and Perfection its manner of delivery with dread terrour thunder Earthquakes fire the sanction of it in death curse wrath and it makes a wonderfull discovery of sinne upon every account its pollution guilt and exceeding sinfullnesse are seen by it But yet all this doth not suffice to give a man a true and thorough conviction of sin Not but that the Glasse is cleare but of our selves we have not eyes to look into it the Rule is streight but we cannot apply it and therefore Christ sends his Spirit to convince the World of sinne Joh 16 8. who though as to some ends and purposes he makes use of the Law yet the work of conviction which alone is an usefull knowledge of sinne is his peculiar work And so the discovery of sinne may also be said to be by Christ to be part of the Wisdome that is hid in him But yet there is a twofold regard besides this of his sending his Spirit to convince us wherein this wisdome appears to be hid in him 1. Because there are some neere concernments of sinne which are more clearly held out in the Lord Christs being made sinne for us then any other way 2. In that there is no knowledge to be had of sinne so as to give it a spirituall and saving improvement but only in him 1. For the First There are Fower things in sinne that clearly § 25 shine out in the Crosse of Christ. 1. The Desert of it 2. Mans Impotency by reason of it 3. The Death of it 4. A new end put to it 1. The desert of sinne doth clearly shine in the Crosse of Christ upon a twofold account 1. Of the Person suffering for it 2. Of the Penalty he underwent 1. Of the person suffering for it This the Scripture oftentimes very emphatically sets forth and layes great weight upon Joh. 3. 16. God so loved the World as that he sent his only begotten sonne It was his only sonne that God sent into the World to suffer for sinne Rom. 8 32. he spared not his only sonne but gave him up to death for us all To see a Slave beaten and corrected it argues a fault committed but yet perhaps the demerit of it was not very great The correction of a Sonne argues a great provocation that of an only sonne the greatest imaginable Never was sinne seen to be more abominably sinfull and full of provocation then when the burthen of it was upon the shoulders of the son of God God having made his sonne the sonne of his Love his only begotten full of Grace and Truth sinne for us to manifest his indignation against it and how utterly impossible it is that he should let the least sinne goe unpunished he lays hand on him and spares him not If sinne be imputed to the deare sonne of his bosome as upon his own voluntary assumption of it it was for he said to his Father Lo I come to doe thy will and all our iniquities did meet on him he will not spare him any thing of the due desert of it Is it not most cleare from hence even from the blood of the Crosse of Christ that such is the demerit of sinne that it is altogether impossible that God should passe by any the least unpunished if he would have done it for any he would have done it in reference to his only Sonne but he spared him not Moreover God is not at all delighted with nor desirous of the blood the teares the cryes the unexpressible torments and sufferings of the sonne of his Love for he delights not in the anguish of any he doth not i afflict willingly nor grieve the Children of Men much lesse the sonne of his bosome only he required that his Law be fulfilled his Justice satisfied his wrath atton'd for sinne and nothing lesse then all this would bring it about If the debt of sinne might have been compounded for at a cheaper rate it had never been held up at the price of the blood of Christ. Here then Soule take a view of the desert of sinne behold it farre more evident then in all the threatnings and curses of the Law I thought indeed mayst thou say from thence that sinne being found on such a poore worme as I am was worthy of death but that it should have this effect if charged on the sonne of God that I never once imagined 2. Consider also further what he suffered For though he § 26 was so excellent an one yet perhaps it was but a light Affliction and triall that he underwent especially considering the strength he had to beare it Why what ever it were it made this fellow of the Lord of Hosts this Lion of the Tribe of Judah this mighty one the wisdome and power of God to tremble sweat cry pray wrestle and that with strong supplications Some of the Popish devotionists tell us
soule an Offering for sinne he shall prolong his dayes and the Pleasure of the Lord shall prosper in his hand He shall see of the Travaile of his soule and be satisfied by his knowledge shall my righteous Servant justifye many for he shall beare their Iniquityes Isa. chap. 53. v. 10 11. And with this fullnesse he hath also Authority for the Communication of it Iohn 5. 25 26. Math. 28. 18. 3. The Spirit doth it by the way of immediate Efficacy Rom. chap. 8. v. 11. But if the Spirit of him that raised up Jesus from the dead dwel in you he that raised up Christ from the dead shall also quicken your mortall bodys by his spirit that dwelleth in you Here are all three comprized with their distinct concurrence unto our Quickning Here is the Fathers Authoritative Quickning he raised Christ from the dead and he shall Quicken you and the Son 's Mediatory Quickning for it is done in the death of Christ and the Spirits immediate Efficacy he shall doe it by the Spirit that dwelleth in you He that desires to see this whole matter farther explayned may consult what I have elsewhere written on this subject And thus is the distinct Communion whereof we treat both proved and demonstrated CHAP. III. Of the Peculiar and distinct Communion which the Saints have with the Father Observations for the clearing of the whole premised Our peculiar Communion with the Father is in Love 1 Iohn 4. 7 8. 2 Cor. 13. 13. Iohn 16 26 27. Rom. 5. 5. John 3. 16. John 14. 23. Titus 3. 4. opened to this purpose What is required of Believers to hold communion with the Father in Love His Love received by Faith Returnes of Love to him Gods Love to us and ours to him wherein they agree Wherein they differ HAving proved that there is such a distinct Communion in § 1 respect of Father Son and Spirit as whereof we speake it remaines that it be farther cleared up by an Induction of Instances to manifest what and wherein the Saints peculiarly hold this Communion with the severall Persons respectively which also I shall doe after the premising some observations necessary to be previously considered as was promised for the clearing of what hath been spoken And they are these that follow 1. When I assigne any thing as peculiar wherein we distinctly § 2 hold Communion with any person I doe not exclude the other persons from Communion with the soule in the very same thing Only this I say principally immediately and by the way of eminency we have in such a thing or in such a way Communion with some one Person and therein with the others secundarily and by the way of consequence on that foundation For the Person as the Person of any one of them is not the prime object of divine worship but as it is identifyed with the nature or Essence of God Now the workes that outwardly are of God called Trinitatis ad extra which are commonly said to be common and undivided are either wholly so and in all respects as all workes of Common Providence or else being common in respect of their Acts they are distinguished in respect of that principle or next and immediate rise in the manner of operation so Creation is appropriated to the Father Redemption to the Sonne in which sense we speake of these things 2. There is a concurence of the Actings and operations of § 3 the whole Deity in that dispensation wherein each person concurres to the worke of our Salvation unto every Act of our Communion with each singular person Look by what act soever we hold Communion with any Person there is an influence from every Person to the putting forth of that Act. As suppose it to be the act of Faith It is bestowed on us by the Father It is not of our selves it is the gift of God Eph. chap. 2. v. 8. It is the Father that revealeth the Gospell and Christ therein Math. chap. 11. v. 25. And it is purchased for us by the Son It is given unto you for Christs sake to believe on him Phil chap 1. v 29. In him are we blessed with Spirituall blessings Ephes chap. 1. v. 3. He bestows on us and increaseth Faith in us Luk. 17. 5. And it is wrought in us by the Spirit He administers that exceeding greatnesse of his power which he exerciseth towards them who believe according to the working of this mighty power which he wrought in God when he raised him up from the dead Ephes 1. 19. 20. Rom 8. 11. 3. When I assigne any particularthing wherein we hold Communion with any Person I doe not doe it exclusively unto other § 4 Mediums of communion but only by the way of inducing a speciall and eminent Instance for the proof and manifestation of the former Generall Assertion Otherwise there is no Grace or duty wherein we have not Communion with God in the way described In every thing wherein we are made partakers of the divine nature there is a communication and receiving between God and us So neare are we unto him in Christ. 4. By asserting this distinct Communion which merely respects that order in the dispensation of Grace which God is § 5 pleased to hold out in the Gospell I intend not in the least to shut up all Communion with God under these precincts his ways being exceeding broad containing a perfection whereof there is no end nor to prejudice that holy fellowship we have with the whole Deity in our walking before him in Covenant obedience which also God assisting I shall handle hereafter These few observations being premised I come now to declare § 6 what it is wherein peculiarly and eminently the Saints have Communion with the Father And this is LOVE Free undeserved and eternall Love This the Father peculiarly fixes upon the Saints this they are immediately to eye in him to receive of him and to make such Returnes thereof as he is delighted withall This is the great discovery of the Gospell For whereas the Father as the Fountaine of the Deity is not known any other way but as full of wrath anger and indignation against sinne nor can the Sons of men have any other thoughts of him Rom. 1. 18. Esa. 33. 15 16. Hab. 1. 13. Psal. 5. 4 5 6. Ephes. 2. 3. Here he is now revealed peculiarly as Love as full of it unto us the manifestation whereof is the peculiar worke of the Gospell Tit. 3. 4. § 7 1. 1 John chap. 4. v. 8. God is Love That the name of God is here taken personally and for the person of the Father not Essentially is evident from v. 9. where he is distinguished from his only begotten Son whom he sends into the world Now saith he the Father is Love that is not only of an infinitely gracious tender Compassionate and Loving nature according as he hath proclaimed himselfe Exod. chap. 34. v. 6 7. but also one that eminently and
Unctions and presse the Allegory in setting out the Excellencys of the Word in allusions to them But I only insist on generalls This is that which the holy Ghost here intends the Word of Christ is sweet Savoury precious unto Believers and they see him to be excellent desireable beautifull in the Precepts Promises Exhortations and the most bitter threats thereof The Spouse addes his hands are as gold Rings set with Beryll the word beryll in the originall is Tarshish which the Septuagint § 43 have retained not restraining it to any peculiar precious stone the onyx say some the Chrysolite say others any precious stone shining with a sea green colour for the word signifies the sea also Gold Rings set with precious glistering stones are both valuable and desireable for profit and ornament so are the hands of Christ that is all his works the Effects by the Cause All his workes are Glorious they are all fruits of Wisedome Love and Bounty and his belly is as bright Ivory over laid with Saphyres the smoothnesse and brightnesse of Ivory the preciousnesse and heavenly Colour of the Saphires are here called in to give some lustre to the excellency of Christ to these is his belly or rather his bowells which takes in the Heart also compared It is the inward bowells and not the outward bulke that is signified Now to shew that by Bowells in the Scripture ascribed either to God or man Affections are intended is needlesse The tender love unspeakable affections and kindnesse of Christ to his Church and people is thus set out What a beautifull sight is it to the eye to see pure pollished Ivory set up and down with heaps of precious Saphires how much more Glorious are the tender Affections Mercys and Compassion of the Lord Jesus unto Believers Vers. 15 The strength of his kingdome the faithfullnesse and § 44 stabillity of his Promises the height and Glory of his person in his Dominion the sweetnesse and excellency of Communion with him is set forth in these words His legs are Pillars of Marble set upon sockets of fine Gold his countenance is as Lebanon excellent as the Cedars his mouth is most sweet When the Spouse hath gon thus farre in the description of him she concludes all in this generall Assertion he is wholly § 35 desireable altogether to be desired or beloved As if she should have said I have thus reckoned up some of the perfections of the Creatures things of most value price usefullnesse Beauty Glory here belowe and Compared some of the Excellencys of my beloved unto them In this way of Allegory I can carry things no higher I find nothing better or more desireable to shaddow out and to present his lovelinesse and desireablenesse but alasse all this comes short of his perfections beauty and comlinesse he is all wholly to be desired to be beloved Lovely in his person in the glorious Alsufficiency of his Deity Gracious purity and holinesse of his Humanity Authority and Majesty Love and Power Lovely in his birth and Incarnation when he was rich for our sakes becomming poore taking part of flesh and blood because we partook of the same being made of a woman that for us he might be made under the Law ever for our sakes Lovely in the whole Course of his life and the more then Angellicall holinesse and obedience which in the depth of poverty and perfection he exercised therein doing good receiving evill blessing and being cursed reviled reproached all his dayes Lovely in his Death yea therein most lovely to sinners never more glorious and desireable then when he came broken dead from the Crosse then had he carryed all our sinnes into a land of forgetfullnesse then had he made peace and reconcilliation for us then had he procured life and immortallity for us Lovely in his whole employment in his great undertaking in his Life Death Resurrection Ascenion being a Mediatour between God and us to recover the glory of Gods Justice and to save our soules to bring us to an enjoyment of God who were set at such an infinite distance from him by sinne Lovely in the glory and majesty wherewith he is Crowned now he is set down at the right hand of Majesty on high where though he be terrible to his enemyes yet he is full of Mercy Love and Compassion towards his beloved ones Lovely in all those supplyes of Grace and Consolations in all the dispensations of his holy Spirit whereof his Saints are made partakers Lovely in all the tender Care Power and wisedome which he exercises in the protection safeguarding and delivery of his Church and people in the midst of all the oppositions and persecutions whereunto they are exposed Lovely in all his Ordinances and the whole of that spiritually glorious Worship which he hath appointed to his people whereby they draw nigh and have Communion with him his Father Lovely and glorious in the vengeance he taketh and will finally execute upon the stubborne enemyes of himselfe and his people Lovely in the pardon he hath purchased and doth dispence in the Reconciliation he hath established in the Grace he Communicates in the Consolations he doth administer in the peace and Joy he gives his Saints in his assured preservation of them unto Glory What shall I say there is noe end of his excellencys and desireablenesse he is altogether Lovely this is our Beloved and this is our Friend oh Daughters of Jerusalem DIGRESSION II. All Solid Wisedome laide up in Christ. True wisedome wherein it consists Knowledge of God in Christ only to be obtained What of God may be known by his workes Some propertyes of God not discovered but in Christ only Love Mercy others not fully but in him as Vindictive Justice Patience Wisedome Alsufficiency No Property of God Savingly known but in Christ. What is required to a Saving Knowledge of the Properties of God No true knowledge of our selves but in Christ. Knowledge of our selves wherein it consisteth Knowledge of Sinne how to be had in Christ. Also of Righteousnesse and of Judgement The wisedome of walking with God hid in Christ. What is required thereunto Other pretenders to the Title of wisedome examined and rejected Christ alone exalted A Second consideration of the Excellencys of Christ serving § 1 to endeare the hearts of them who stand with him in the Relation insisted on arises from that which in the mistaken Apprehension of it is the great darling of men and in its true notion the great ayme of the Saints which is wisedome and knowledge Let it be evinced that all true and solid knowledge is laid up in and is only to be attained from and by the Lord Jesus Christ and the hearts of men if they are but true to themselves and their most predominate principles must needs be engaged to him This is the great designe of all men taken off from professed slavery to the world and the pursuite of sensuall licentious courses that they may
fitted for destruction nay what will it availe us to heare him proclaime himselfe the Lord the Lord God Mercifull and Gracious Abundant in Goodnesse and Truth yet withall that he will by no meanes cleare the guity so shutting up the exercise of all his other Properties towards us upon the account of our iniquiry Doubtlesse not at all Under this naked consideration of the Propertys of God Iustice will make men fly and hide Gen. 3. Is. 2. 21. chap. 33. 15 16. Patience render them obdurate Eccles. 8. 11. Holinesse utterly deters them from all thoughts of approach unto him Joh. 24. 19. what reliese have we from thoughts of his immensity and omnipresence if we have cause only to contrive how to fly from him Psal. 139. 11 12. if we have no pledge of his gracious presence with us This is that which brings Salvation when we shall see that God hath glorified all his Propertys in a way of doing us good Now this he hath done in Iesus Christ. In him hath he made his Iustice glorious in making all our iniquities to meet upon him causing him to beare them all as the Scape Goat in the Wildernesse not sparing him but giving him up to death for us all So exalting his Iustice and Indignation against sinne in a way of freeing us from the condemnation of it Rom. 3. v. 25. Rom. 8. 33 34. In him hath he made his Truth glorious and his Faithfullnesse in the exact accomplishment of all his absolute threatnings and promises that fountaine threat and commination whence all others flow Gen. 2. 17. in the day thou eatest thereof thou shalt dye the death seconded with a Curse Deut. 27. 26. Cursed is every one that continueth not c. is in him accomplished fullfilled the truth of God in them layd in a way to our good He by the Grace of God tasted deathfor us Heb. 2. 9. and so delivered us who were subject to death v. 14. and he hath fullfilled the curse by being made a curse for us Gal. 3. 13. So that in his very threatnings his Truth is made glorious in a way to our good And for his Promises They are all yea and in him Amen to the Glory of God by us 2 Cor. 1. 20. And for his Mercy Goodnesse and the Riches of his Grace how eminently are they made Glorious in Christ and advanced for our good God hath set him forth to declare his Righteousnesse for the forgivenesse of sinne He hath made way in him for ever to exalt the Glory of his pardoning Mercy towards sinners To manifest this is the great designe of the Gospell as Paul admirably sets it out Eph. 1. 5 6 7 8. There must our soules come to an acquaintance with them or for ever live in darknesse Now this is a Saving knowledge and full of Consolation when we can see all the Propertys of God made Glorious and exalted in a way of doing us good And this wisdome is hid only in Jesus Christ hence when he desired his Father to Glorifie his name Joh. 12. 24. to make in him his name that is his Nature his Propertys his Will all glorious in that worke of Redemption he had in hand he was instantly answered from Heaven I have hoth glorified it and will glorify it againe He will giue it its utmost glory in him 2. That God will yet exercise and lay out those Properties of his to the utmost in our behalfe Though he hath made them § 20 all glorious in a way that may tend to our good yet it doth not absolutely follow that he will use them for our good for doe we not see innumerable Persons perishing everlastingly notwithstanding the manifestation of himselfe which God hath made in Christ. Wherefore further God hath committed all his properties into the hand of Christ if I may so say to be managed in our behalfe and for our good He is the power of God and the wisedome of God he is the Lord our Righteousnesse and is made unto us of God Wisedome and Righteousnesse Sanctification and Redemption Christ having glorifyed his Father in all his Attributes he hath now the exercise of them committed to him that he might be the Captaine of Salvation to them that doe believe So that if in the Righteousnesse the Goodnesse the Love the Mercy the Allsufficiency of God there be any thing that will doe us good the Lord Jesus is fully interested with the dispensing of it in our behalfe Hence God is said to be in him reconciling the world unto Himselfe 2 Cor. 5. 18. Whatever is in him he layeth it out for the Reconciliation of the World in and by the Lord Christ. And he becomes the Lord our Righteousnesse Isa. 45. 24. 25. and this is the second thing required 3. There remaineth only then that these Attributes of God § 21 so manifested and exercised are powerfull and able to bring us to the Everlasting fruition of him To evince this the Lord wraps up the whole Covenant of grace in one Promise signifying no lesse I will be your God In the Covenant God becomes our God and we are his People and thereby all his Attributes are ours also and least that we should doubt when once our eys are opened to see in any measure the inconceivable difficulty that is in this thing what inimaginable obstacles on all hands there lye against us that all is not enough to deliver and save us God hath I say wrapt it up in this expression Gen. 17. 1. I am saith he God Almighty Allsufficient I am wholly able to performe all my undertakings and to be thy exceeding great reward I can remove all difficulties answer all objections pardon all sinnes conquer all opposition I am God Allsufficient Now you know in whom this Covenant and all the promises thereof are ratified and in whose blood it is confirmed towit in the Lord Christ alone in him only is God an Allsufficient God to any and an exceeding great reward And hence Christ himselfe is said to sove to the utmost them that come to God by him Heb. 7. And these three things I say are required to be known that we may have a saving acquaintance and such as is attended with consolation with any of the Properties of God and all these being hid only in Christ from him alone it is to be obtained This then is the first part of our first Demonstration that all true and sound Wisedome and Knowledge is laid up in the Lord Christ and from him alone to be obtained because our Wisdome consisting in a maine part of it in the Knowledge of God his Nature and his Properties this lyes wholy hid in Christ nor can possibly be obtained but by him For the knowledge of our selves which is the Second part of § 22 our wisedome this consists in these three things which our Saviour sends his Spirit to convince the world of even sinne Righteousnesse and Judgment Joh. 6.
Righteousnesse no obedience it is weake to any such purpose by reason of the flesh that corruption that is come on us these two things are done in Christ and by him First sinne is condemned as to its guilt and we set free from that the Righteousnesse of the Law by his Obedience is fulfilled in us who could never do it our selves and Secondly that Obedience which is required of us his Spirit works it in us so that that perfection of Obedience which we have in him is imputed to us and the sincerity that we have in Obedience is from his Spirit bestowed on us And this is the most excellent Glasse wherein we see our impotency for what need we his perfect obedience to be made ours but that we have not cannot attaine any what need we his Spirit of life to quicken us but that we are dead in trespasses and in sinnes 3. The Death of sinne sinne dying in us now in some § 29 measure whilst we are alive This is a third Concernment of sinne which it is our wisedome to be acquainted with and it is hid only in Christ. There is a two fold dying of sinne 1. As to the exercise of it in our mortall members 2. As to the root principle and power of it in our soules The first indeed may be learned in part out of Christ. Christlesse men may have sinne dying in them as to the outward exercise of it Mens bodys may be disabled for the service of their lusts or the practice of them may not consist with their interest Sinne is never more alive then when it is thus dying But there is a dying of it as to the root the principle of it the dayly decaying of the strength power and life of it and this is to be had alone in Christ. Sinne is a thing that of it selfe is not apt to dye or to decay but to get ground and strength and life in the subject wherein it is to eternity prevent all its actuall eruptions yet its Originall enmity against God will still grow In Believers it is still dying and decaying untill it be utterly abolished The opening of this treasury you have Rom. 6. 3 4 5 6 7. c Know you not that as many of us as were baptized in Iesus Christ were baptized into his death therefore we are buried with him by baptisme into death that like as Christ was raised from the dead by the Glory of the Father even so we also should walke in newnesse of life for if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection knowing this that our old man is crucified with him that the body of sinne might be destroyed that hence forth we should not serve sin This is the designe of the Apostle in the beginning of that Chap. not only to manifest whence is the principle rise of our Mortification the death of sin even from the death blood of Christ but also the manner of sins continuance dying in us from the manner of Christs dying for sin he was crucifyed for us thereby sin was crucifyed in us he dyed for us and the body of sin is destroyed that we should not serve sin that as he was raised from the dead that death should not have dominion over him so also are we raised from sinne that it should not have dominion over us This wisedome is hid in Christ only Moses at his dying day had all his strength and vigour so have sinne and the Law to all out of Jesus at their dying day sinne is no way decayed Now next to the receiving of the Righteousnesse prepared for us to know this is the cheifest part of our wisdome to be truely acquainted with the principle of the dying of sinne to feele vertue and power flowing from the Crosse of Christ to that purpose to find sinne crucifyed in us as Christ was crucifyed for us this is wisedome indeed that is in him alone 4. There is a glorious end whereunto sinne is appointed and ordained and discovered in Christ that others are unacquainted § 30 withall Sinne in its own nature tends meerly to the dishonour of God the debasement of his Majesty and the ruine of the creature in whom it is Hell it selfe is but the filling of wretched creatures with the fruite of their own devises The Comminations and threats of God in the Law doe manifest one other end of it even the Demonstration of the Vindictive Justice of God in measuring out unto it a meet recompense of reward But here the Law stays and with it all other light and discovers no other use or end of it at all In the Lord Jesus there is the manifestation of an other and more glorious end towit the praise of Gods Glorious Grace in the pardon and forgivenesse of it God having taken order in Christ that that thing which tended meerly to his dishonour should be managed to his Infinite Glory and that which of all things he desireth to Exalt even that he may be known and believed to be a God Pardoning Iniquity Transgression and Sinne. To returne then to this part of our Demonstration In the Knowledge of our selves in reference to our eternall condition doth much of our wesedome consist There is not any thing wherein in this depraved condition of nature we are more concerned then sinne without a knowledge of that we know not our selves Fooles make a mocke of sinne A true saving knowledge of sinne is to be had only in the Lord Christ in him may we see the desert of our iniquities and their pollution which could not be borne or expiated but by his blood neither is there any wholsome view of these but in Christ in him and his Crosse is discovered our universall impotency either of attoning Gods Justice or living up to his will the death of sinne is procured by and discovered in the death of Christ as also the manifestation of the riches of Gods Grace in the pardoning thereof a reall and experimentall acquaintance as to our selves with all which is our wisedome and it is that which is of more value then all the Wisedome of the World 2. Righteousnesse is a second thing whereof the Spirit of Christ convinces the World and the maine thing that it is our wisedome to be acquainted withall This all men are perswaded of that God is a most Righteous God That is a naturall notion of God which Abraham insisted on Gen 18. 35. Shall not the Iudge of all the world do right They know that this is the Judgement of God that they who commit such things are worthy of death Rom. 1. 32. that it is a Righteous thing with him to recompense tribulation unto offendors 2. Thess. 1. 6. he is a God of purer eyes then to behold iniquity Hab. 1. 13. and therefore the ungodly cannot stand in Judgment Psal. 1. 5. Hence the great
sheds him abundantly or powers him on us so He sheds abroad or powres out the Love of God in our hearts Not to insist on the expression which is Metaphoricall the businesse is that the Comforter gives a sweet and plentifull Evidence and perswasion of the Love of God to us such as the soule is taken delighted satiated withall This is his work and he doth it effectually To give a poore sinfull soule a comfortable perswasion affecting it throughout in all its faculties and affections that God in Jesus Christ loves him delights in him is well pleased with him hath thoughts of tendernesse and kindnesse towards him to give I say a soule an overflowing sence hereof is an unexpressible mercy This we have in a peculiar manner by the H. Gh it is his proper work as all his works are works of Love and kindnes so this of § 9 communicating a sense of the Love of the Father mixes it self with all the particulars of his actings And as we have herein peculiar communion with himselfe so by him we have communion with the Father even in his Love which is thus shed abroad in our hearts so not only do we rejoyce in and Glorify the Holy Ghost which doth this work but in him also whose love it is Thus is it also in respect of the Sonne in his taking of His and showing of it unto us as was declared What we have of heaven in this World lyes herein and the manner of our fellowship with the Holy Ghost on this account falls in with what was spoken before 4. Another Effect we have of his Rom. 8. 16. The spirit it selfe § 10 bears witnesse with our spirits that we are the Children of God You know whose Children we are by nature children of Satan and of the curse or of wrath By the Spirit we are put into another capacity and are Adopted to be the children of God inasmuch as by receiving the spirit of our Father we become the children of our Father Thence is he called v. 15. the Spirit of Adoption Now sometimes the soule because it hath somewhat remaining in it of the principle that it had in its old condition is put to Question whether it be a child of God or no and thereupon as in a thing of the greatest importance puts in its claime with all the Evidences that it hath to make good its Title The spirit comes and beares witnesse in this case An allusion it is to judiciall proceedings in point of Titles and Evidences The Judge being set the person concerned layes his claime produceth his Evidences and pleads them his Adversaries endeavouring all that in them lies to invalidate them and disanull his plea and to cast him in his claime In the middest of the triall a person of known and approved integrity comes into the Court and gives Testimony fully and directly on the behalfe of the claimer which stops the mouthes of all his Adversaries and filles the man that pleaded with joy and satisfaction So is it in this case The soule by the power of its own Conscience is brought before the Law of God there a man puts in his plea that He is a Child of God that he belongs to Gods family and for this end produceth all his Evidences every thing whereby Faith gives him an interest in God Satan in the mean time opposeth with all his might sinne and Law assist him many flawes are found in his Evidences the Truth of them all is questioned and the soule hangs in suspence as to the issue In the middest of the plea and contest the Comforter comes and by a word of promise or otherwise overpowers the heart with a comfortable perswasion and bears downe all objections that his plea is good and that he is a child of God And therefore it is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When our Spirits are pleading their Right and Title He comes in and bears witnesse on our side at the same time enabling us to put forth acts of filiall obedience kind and Child like which is called crying Abba father Remember still the manner of the Spirit 's working before mentioned that he doth it effectually voluntarily and freely Hence sometimes the dispute hangs long the cause is pleading many years The Law seems sometimes to prevaile sin and Satan to rejoyce and the poor soule is filled with dread about its inheritance perhaps it s own witnesse from its Faith Sanctification former experience keeps up the plea with some life and comfort but the work is not done the conquest is not fully obtained untill the Spirit who worketh freely and effectually when and how he will comes in with his Testimony also cloathing his power with a word of promise he makes all parties concerned to attend unto him and puts an end to the Controversy Herein he gives us holy Communion with himselfe The soule knows his voyce when he speaks nec hominem sonat There is something too great in it to be the Effect of a created power When the Lord Jesus Christ at one word stilled the raging of the Sea and Wind all that were with him knew there was Divine power at hand Math. 4. 39. And when the Holy Ghost by one word stills the tumults and stormes that are raised in the Soule giving it an immediate calme and security it knows his divine power and rejoyces in his presence 5. He seales us We are sealed by the holy Spirit of promise Eph. § 11 1. 13. and grieve not the Holy Spirit whereby you are sealed to the day of redemption chap. 4. 30. I am not very clear in the certaine peculiar intendment of this Metaphor what I am perswaded of the mind of God in it I shall briefely impart In a seale two things are Considered 1. The nature of it 2. The use of it The nature of sealing consists in the imparting of the image or character of the seale to the thing sealed This is to seale a thing to stampe the character of the seale on it In this sense the effectuall Communication of the image of God unto us should be our sealing The Spirit on Believers really communicating the image of God in Righteousnesse and true Holinesse unto the Soule sealeth us To have this stamp of the Holy Ghost so as to be an evidence unto the soul that it is accepted with God is to be sealed by the spirit taking the Metaphor from the nature of sealing And in this sense is our Saviour said to be sealed of God Joh. 6. 27. even from that impression of the power wisedome and majesty of God that he had upon him in the discharge of his Office 2. The End of sealing is twofold 1. To confirme or ratify any grant or conveiance made in writing In such cases men § 12 set their seales to make good and confirme their grants and when this is done they are irrevocable Or to confirme the testimony that is given by any one of the
have perfectly taken away all sinne and sorrow and shall have made us able to enjoy the Glory of God in his presence that is the fullinheritance promised So that the Spirit given us for the fitting of us for enjoyment of God in some measure whilst we are here is the earnest of the whole 2. God doth it to this purpose to assure us and secure us of the inheritance having given us so many securityes without us his Word Promises Covenant Oath the Revelation and discovery of his faithfullnesse and immutability in them all he is pleased also graciously to give us one within us Isa. 59. 21. that we may have all the security we are capable of What can more be done He hath given us of the Holy Spirit in him the first fruits of Glory the utmost pledge of his Love the Earnest of all 2. On the part of Believers He is an earnest in that he gives them an Acquaintance with 1. The love of God their Acceptation § 20 with him makes known to them their favour in his sight that he is their Father and will deale with them as with children and consequently that the inheritance shall be theirs He sends his Spirit into our hearts cryinb ba Father Gal. 4. 6. and what is the inference of Believers from hence v. 7 then we are not servants but sons and if sons then heires of God the same Apostle againe Rom. 8. 17 If children then heires of God and joynt heires with Christ. On that perswasion of the Spirit that we are children the inference is then heires heires of God and joynt heires with Christ We have then a right to an inheritance and an eviction of it This is the use then we have of it even the Spirit perswading us of our sonship and acceptation with God our Father And what is this inheritance of Glory if we suffer with him we shall be glorifyed together And that the Spirit is given for this end is attested 1 Joh. 3. 24. Hereby we know that he abideth in us by the Spirit which he hath given us The Apostle is speaking of our Union with God which he expresseth in the words foregoing He that keepeth his Commandements dwelleth in him and he in him Of that Union elsewhere now this we know from hence even by the Spirit which he hath given us The Spirit acquaints us with it not that we have such an acquaintance but that the Argument is good and conclusive in it selfe we have of the Spirit therefore he dwells in us and we in him because indeed his dwelling in us is by that Spirit and our interest in him is from thence a sense of this he giveth as he pleaseth 2. The Spirit being given as an Earnest acquaints Believers § 21 with their inheritance 1 Cor. 2. 9. 10. As an Earnest being part of the whole gives knowledge of it so doth the Spirit as in sundry particulars might be demonstrated So is he in all respects compleatly an Earnest Given of God received by us as the beginning of our inheritance and § 22 the Assurance of it So much as we have of the spirit so much we have of Heaven in perfect enjoyment and so much evidence of its future fullnesse Under this apprehension of him in the dispensation of Grace do Believers receive him and rejoyce in him Every gracious selfe evidencing act of his in their hearts they rejoyce in as a drop from Heaven and long for the Ocean of it Not to drive every effect of grace to this issue to neglect the worke of the Holy Ghost in us and towards us There remaines only that a difference be in a few words assigned between Believers receiving the Spirit ' as an Earnest of the whole inheritance and hypocrits tasting of the powers of the world to come Heb. 5. 6. A test of the powers of the world to come seems to be the same with the earnest of the inheritance But 1. that by the powers of the world to come in that place is intended the joys of Heaven there is indeed no ground to imagine they are nowhere so called nor doth it suitably expresse the glory that shall be revealed which we shall be made partakers of It is doubtlesse the powerfull Ministry of the Ordinances dispensations of the times of the Gospell there called to the Hebrews according their own idiome the powers or greate effectuall things of the world to come that is intended but 2. Suppose that by the powers of the world to come the Glory of Heaven is intended there is a wide difference between taking a vanishing tast of it our selves and receiving an abiding earnest from God To take a tast of the things of Heaven and to have them assured of God as from his Love differ greatly An Hypocrite may have his thoughts raysed to a great deale of Joy and contentment in the consideration of the good things of the Kingdome of God for a season considering the things in themselves but the Spirit as he is an Earnest gives us a pleadge of them as provided for us in the Love of God and purchase of his Sonne Jesus Christ. This by the way 7. The Spirit anoynts Believers We are anoynted by the Spirit 2 Cor. § 23 1. 21. we have an unction from the holy one and we know all things 1 Ioh. 2. 20. and v. 27. I cannot intend to run this expression up into its rise and originall Also I have done it else-where The use of unctions in the Judaicall Church the meaning and intendment of the Types attended therewith The Offices that men were consecrated unto thereby are at the bottome of this expression neerer the Unction of Jesus Christ from whence he is called Messiah and the Christ the whole performance of his office of Mediatorship being called also his Annoynting Dan. 9. as to his furnishment for it concurres hereunto Christ is said to be annoynted with the oyle of gladnesse above his fellowes Heb. 1. 9. which is the same with that of Ioh. 3. 34. God giveth him not the spirit by measure We who have the Spirit by measure are anoynted with the oyle of gladnesse Christ hath the fulnesse of the Spirit whence our measure is communicated so he is annoynted above us that in all things he may have the preheminence How Christ was annoynted with the Spirit to his three fold Office of King Priest and Prophet how by vertue of an unction with the same Spirit dwelling in him and us we become to be intersted in these offices of his and are made also Kings Priests and Prophets to God is known and would be matter of a long discourse to handle and my designe is only to communicate the things treated of I shall only therefore fix on one place where the Communications of the spirit in this unction of Christ are enumerated of § 24 which in our Measure from him and with him by this unction we are made partakers and that is Isai. 11. 2 3.
despise not Prophesying The Light that God hath set up in our hearts say others But where is that called absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit It is the Holy Ghost himselfe that is here intended Not immediately in respect of his Person in which regard he is said to be grieved which is a Personall affection but in respect of his motions actings operations The Holy Ghost was typified by the fier that was allways kept alive on the Altar He is also called a Spirit of burning The reasons of that AllusioÌ„ are manifold not now to be insisted on Now the oppositioÌ„ that is made to fier in its acting is by querching Hence the opposition made to the actings of the Holy Ghost are called Quenching of the Spirit as some kind of wet wood will doe when it is cast into the the fire Thence are we said in pursuance of the same metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stirre up with new fire the gifts that are in us The Holy Ghost is striving with us acting in us moving variously for our growth in grace and bringing forth fruit meet for the principle he hath indued us withall Take heed saith the Apostle least by the power of your lusts and temptations you attend not to his workings but hinder him in his good will towards you that is what in you lyeth This then is the second Generall Rule for our Communion with § 8 the Holy Ghost It respects his gratious operations in us and by us There are severall and various ways whereby the Holy Ghost is sayd to act exâ—rt and put forth his power in us partly by moving upon and stirring up the Grace we have received partly by new supplys of Grace from Jesus Christ falling in with ocasions for their exercise raysing good motions immediately or occasionally within us all tending to our furtherance in obedience and walking with God All these are we carefully to observe and take notice of Consider the Fountaine whence they come the end which they lead us unto Hence have we Communion with the Holy Ghost when we can consider him by faith as the immediate author of all supplys assistances and the whole reliefe we have by Grace of all good actings risings motions in our hearts of all strivings and contendings against sinne When we consider I say all these his actings and workings in their tendencys to our consolation and on that account are carefull and watchfull to improve them all to the end aymed at as coming from him who is so loving and kind and tender to us we have Communion with him This is that which is intended Every gracious acting of § 9 the blessed Spirit in and towards our soules is constantly by Faith to be considered as comming from him in a peculiar manner His minde his good will is to be observed therein Hence care and diligence for the improvement of every motion of his will arise thence reverence of his presence with us with due spirituall regard to his Holinesse doth ensue and our soules are wonted to entercourse with him 3. The third caution concernes him and his worke in the § 10 dispensation of that great ordinance of the Word Stephen tells the Jewes Act. 7. 51. that They resisted the Holy Ghost How did they doe it why as their Fathers did it As your Fathers did so do ye How did their Fathers resist the Holy Ghost vers 52. They persecuted the Prophets and slew them their opposition to the Prophets in preaching the Gospell or their shewing of the coming of the just one was their resisting of the Holy Ghost Now the Holy Ghost is said to be resisted in the contempt of the preaching of the word because the gift of preaching of it is from him The manifestation of the Spirit is given to profit Hence when our Saviour Promiseth the Spirit to his Disciples to be present with them for the conviction of the world he tells them he will give them a mouth and wisedome which their adversaries shall not be able to gainsay nor resist Luk. 20. 16. concerning which in the accomplishment of it in Stephen it is said that they were not able to resist the Spirit by which he spake Act. 6. 10. The Holy Ghost then setting up a ministry in the Church separating men thereto furnishing them with gifts and abilitys for the dispensation of the Word the not obeying of that word opposing of it not falling down before it is called resisting of the Holy Ghost This in the examples of the wickednesse of others are we cautioned against And this enwraps the third generall Rule of our CoÌ„munion with the Holy Ghost in the despensation of the Word of the Gospell the Authority wisdome and goodnesse of the Holy Ghost in furnishing men with gifts for that end and purpose and his presence with them as to the vertue thereof is to be eyed and subjection given unto it on that account On this reason I say on this ground is obedience to be yeilded to the word in the ministeriall dispensation thereof because the Holy Ghost and he alone doth furnish with gifts to that end and purpose When this consideration causeth us to fall low before the word then have we Commuinon with the Holy Ghost in that Ordinance But this is commonly Spoken unto CHAP. VIII Particular Directions for Communion with the Holy Ghost BEfore I name Particular Directions for our Communion with the Holy Ghost I must premise some Cautions as § 1 farre as the directions to be given concern his worship First The Divine Nature is the Reason and cause of all worship so that it is impossible to worship any one person and not worship the whole Trinity It is and that not without ground denyed by the Schoolemen that the formall Reason and object of divine worship is in the persons precisely considered that is under the formally constitutive Reason of their personality which is their Relation to each other But this belongs to the Divine Nature and Essence and to their distinct persons as they are identified with the Essence it selfe Hence is that way of praying to the Trinity by the repetition of the same Petition to the severall persons as in the Letany groundlesse if not impious It supposeth that one person is worshipped and not another when each person is worshipped as God and each person is so As though we first should desire one thing of the Father and be heard and granted by him then aske the same thing of the Son and so of the Holy Ghost And so act as to the same thing three distinct acts of worship and expect to be heard and have the same thing granted three times distinctly when all the workes of the Trinity ad extra are indivisible The proper and peculiar object of divine worship and invocation is the Essence of God in its infinite Excellency dignity Majesty and its causality as the first soveraigne cause of all things Now this is common