thy offspring that eminent place of Zech. 12. 10. is allwaies in our thoughts Now this expression as is known is taken from the allusion of the spirit unto water and that in relation to all the uses of water both naturall and Typicall a particular relation of them I cannot now insist on perhaps efficacy and plenty are chiefely intended Now this threefold expression of giving sending and powring § 21 out of the spirit gives us the three great properties of the Covenant of grace 1. That it is free he is given 2. That it is orderly ordered in all things and sure from the love of the Father by the procurement of the sonne and thence is that variety of expression of the Fathers sending him and the Son 's sending him from the Father he being the gift of the Father's love and the purchase of the blood of the sonne 3. The efficacy of it as was last observed And this is the second thing considerable 3. The third which is our receiving him I shall speak more briefly of That which I first proposed of the spirit considered § 22 as a spirit of Sanctification and a spirit of consolation is here to be minded Our receiving of him as a spirit of sanctification is a meer passive reception as a vessell receiv's water He comes as the wind on Ezechiel's dead bones and makes them live He comes into dead hearts and quickens them by an act of his Allmighty power but now as he is the spirit of consolation it is otherwise in this sense our Saviour tells us that the world cannot receive him Ioh. 14 17. the world receiveth him not because it seeth him not nor knows him but ye know him for he dwelleth with you and abideth in you That it is the spirit of consolation or the spirit for consolation that here is promised is evident from the close of the verse where he is said then to be in them when he is promised to them He was in them as a spirit of quickning and sanctification when promised to them as a spirit of comfort and consolation to abide with them for that purpose Now the power that is here denied to be in the world with the reason of it that they cannot receive the spirit because they know him not is ascribed to Believers they can receive him because they know him So that there is an active power to be put forth in his reception for consolation though not in his reception for Regeneration and Sanctification And this is the power of faith so Gal. 3. 2. they received the spirit by the hearing of the Faith the Preaching of the Gospell begetting faith in them enabled them to receive the Spirit Hence believing is put as the qualification of all our receiving the holy Ghost Joh. 7. 39. this he spake of the Spirit which they that believe on him should receive it is Believers that thus receive the Spirit and they receive him by Faith now there are three speciall acts of Faith whereby it goes forth in the receiving of the spirit I shall but name them 1. It considers the spirit in the Oeconomy before described as promised It is Faith alone that makes profit of the benefit of the § 23 promises Heb. 4. 2. now he is called the spirit of that promise Eph 2. 13. the spirit that in the covenant is promised and we receive the promise of the spirit through Faith Gal. 3. 14. so that the receiving of the Spirit through Faith is the receiving of him as promised faith eyes the promise of God and of Jesus Christ of sending the spirit for all those ends that he is desired thus it depends waits mixing the promise with it selfe untill it receive him 2. By Prayer He is given as a spirit of supplication that we may aske him as a spirit of consolation Luk. 11. 13. and indeed this asking of the Spirit of God in the name of Christ either directly or immediately or under the name of some fruit and effect of him is the chiefest work of faith in this World 3. It cherisheth him by attending to his motions improving his actings according to his mind and will which is all I shall say to this third thing or our receiving of the Spirit which is sent of Jesus Christ we doe it by faith looking on him as purchased by Jesus Christ and promised of the Father we seek him at the hands of God and doe receive him 4. The next considerable thing is his abode with us now this is two wayes expressed in the Scripture 1. In generall as to § 24 the thing it selfe it is said he shall abide with us 2. In particular as to the manner of its abiding it is by inhabitation or indwelling Of the inhabitation of the spirit I have spoken fully elsewhere nor shall I now insist on it only whereas the spirit as hath been observed is considered as a spirit of sanctification or a spirit of consolation He is said to dwell in us chiefely or perhaps solely as he is a spirit of sanctification which is evident from the work he doth as indwelling He quickneth and sanctifieth Rom. 8. 11. and the manner of his indwelling as in a Temple which he makes holy thereby 2 Cor. 6. and his permanency in his so doing which as is evident relates to sanctification only but yet the generall notion of it in abiding is ascribed to him as a Comforter Joh. 14. 16. he shall abide with you for ever now all the difficulty of this promise lies in this that whereas the spirit of sanctification dwells in us allwaies and it is therefore impossible that we should loose utterly our holinesse whence is it that if the Comforter abide with us for ever we may yet utterly loose our Comfort a little to clear this in our passage 1. He is promised to abide with the Disciples for ever in opposition to the abode of Christ Christ in the flesh had been § 25 with them for a little while and now was leaving them and going to his Father He had been the comforter immediatly himselfe for a season but is now upon his departing wherefore promising them another comforter they might feare that he would even but visit them for a little season also and then their condition would be worser then ever Nay but saith our Saviour feare it not this is the last dispensation there is to be no Alteration when I am gone the Comforter is to doe all the remaining work there is not another to be looked for and I promise you him nor shall he depart from you but allwaies abide with you 2. The Comforter may allwaies abide with us though not § 26 alwaies comfort us He who is the comforter may abide though he doe not alwaies that work for other ends and purposes he is alwaies with us as to sanctify and make us holy So was the case with David Psalm 51. 11 12. take not thy holy spirit from me the holy
this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit works effectually his power is in it he will work and none shall let him If he will bring to our remembrance the promises of Christ for our Consolation neither Satan nor man sin nor world nor Death shall interrupt our comfort This the Saints who have Communion with the Holy Ghost know to their Advantage sometimes the Heavens are black over them and the Earth trembles under them publick personall calamities and distresses appeare so full of horror and darknesse that they are ready to faint with the Apprehensions of them Hence is their great reliefe and the retrivement of their Spirits their consolation nor trouble depend not on any out ward condition nor inward frame of their own hearts but on the powerfull and effectuall workings of the Holy Ghost which by Faith they give themselves up unto 2. Voluntarily distributing to every one as he will and therefore is this work done in so great variety both as to the § 6 same persons and diverse For the same person full of joy sometimes in a great distresse full of consolation every promise brings sweetnesse when his pressures are great and heavy another time in the least triall seeks for comfort searches the promise and it is farre away The reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit distributes as he will And so with diverse persons to some each promise is full of Life and comfort others tast little all their daies all upon the same account And this faith especially regards in the whole businesse of consolation it depends on the soveraigne will of the Holy Ghost and so is not tied unto any rules or course of procedure Therefore doth it exercise it selfe in waiting upon him for the seasonable accomplishment of the good pleasure of his Will 3. Freely Much of the variety of the dispensation of Consolation by promises depends on this freedome of the spirits operation Hence it is that comfort is given unexpectedly when the heart hath all the Reasons in the World to look for destresse and sorrow thus sometimes it is the first meanes of recovering a backsliding soule who might justly expect to be utterly cast off And these considerations are to be carried on in all the other Effects and fruits of the Comforter of which afterwards And in this first generall Effect or work of the Holy Ghost towards us have we communion and fellowship with him The Life and Soule of all our comforts lye treasured up in the promises of Christ. They are the breasts of all our consolation Who knows not how powerlesse they are in the bare letter even when improved to the uttermost by our considerations of them and meditation on them as also how unexpectedly they sometimes break in upon the soule wth a conquering endearing Life and vigour Here Faith deales peculiarly with the Holy Ghost It considers the promises themselves looks up to him waites for him considers his appearances in the word depended on ownes him in his work and Efficacy No sooner doth the soule begin to feele the life of a promise warming his heart relieving cherishing supporting delivering from feare entanglements or troubles but it may it ought to know that the Holy Ghost is there which will adde to his joy and lead him into fellowship with him 2. The next generall work seemes to be that of Joh. 16. 14. The Comforter shall glorify mee for he shall receive of mine and shall § 7 shew it unto you The work of the spirit is to glorify Christ whence by the way we may see how farre that spirit is from being the comforter who sets up himselfe in the roome of Christ such a spirit as saith He is all himselfe for as for him that suffered at Hierusalem it is no matter that we trouble our selves about him this spirit is now all This is not the Comforter His work is to glorify Christ him that sends him And this is an evident signe of a false spirit what ever its pretence be if it glorify not that Christ who was now speaking to his Apostles and such are many that are gone abroad into the World But what shall this spirit doe that Christ may be glorified He shall saith he take of mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what these things are is declared in the next verse all things that the Father hath are mine therefore I said he shall take of mine It is not of the Essence and essentiall properties of the Father and Son that our Saviour speaks but of the Grace which is communicated to us by them This Christ calls my things being the fruit of his purchase and mediation on which account he saith all his Fathers things are his that is the things that the Father in his Eternall love hath provided to be dispensed in the blood of his Sonne all the fruits of Election these said he the comforter shall receive that is they shall be committed unto him to dispose for your good and advantage to the end before proposed So it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall shew or declare and make them known to you Thus then is he a Comforter He reveales to the soules of Believers the good things of the Covenant of Grace which the Father hath provided and the Sonne purchased He shews to us Mercy Grace Forgivenesse Righteousnesse Acceptation with God letteth us know that these are the things of Christ which he hath procured for us shews them to us for our comfort and establishment These things I say he effectually declares to the soules of Believers and makes them know them for their own good know them as originally the things of the Father prepared from eternity in his Love and Good-will as purchased for them by Christ and laid up in store in the Covenant of Grace for theiruse Then is Christ magnified and glorified in their hearts then they know what a Saviour and Redeemer he is A soule doth never glorify or honour Christ upon a discovery or sense of the Eternall Redemption he hath purchased for him but it is in him a peculiar Effect of the Holy Ghost as our Comforter No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. 3. He sheds abroad the Love of God in our hearts Rom. 5. 5. That § 8 it is the Love of God to us not our Love to God which is here intended the context is so cleare as nothing can be added thereunto now the Love of God is either of Ordination or of Acceptation The love of his purpose to doe us good or the Love of Acceptation and approbation with him both these are called the Love of God frequently in Scripture as I have declared Now how can these be shed abroad in our hearts not in themselves but in a sense of them in a spirituall apprehension of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is shed abroad the same word that is used concerning the Comforter being given us Titus 2. 6. God
man of a very easy discerning may find them out yet their delusion so strong that not a few are deceived This is one thing that lys evident to every eye That according to his wounted course Satan with his delusions is runne into an extreame to his former actings Not long since his great designe as I manifested was to try up Ordinances without the Spirit casting all the reproach § 6 that he could upon him now to cry up a Spirit without and against Ordinances casting all reproach and contempt possible upon them Then he would have a ministry without the Spirit now a Spirit without a ministry Then the reading of the word might suffice without either preaching or praying by the Spirit now the Spirit is enough without reading or studying the word at all Thē he allowed a litterall embracing of what Christ had don in the flesh now he talkes of Christ in the Spirit only and denys him to be come in the flesh the proper character of the false Spirit we are warned of 1 Joh. 1. 3. Now because it is most certaine that the Spirit which we are to heare and embrace is the Spirit promised by Christ which is so cleare that Him the Montanists Paraclete yea and Mahomet pretended himselfe to be and those of our daies affirme also pretend the same Let us briefly try them by some of the Effects mentioned which Christ hath promised to give the Holy Ghost for The first generall Effect as was observed was this that he should bring to remembrance the things that Christ spake for our guidance and Consolation This was to be the worke of the Holy Ghost § 7 towards the Apostles who were to be the pen-men of the Scriptures this is to be his work towards Believers to the end of the world Now the things that Christ hath spoken and did are written that we might believe and believing have life through his name Ioh. 20. 30. They are written in the Scripture This then is the worke of the Spirit which Christ hath promised he shall bring to our remembrances and give us understanding of the words of Christ in the Scripture for our guidance and consolation Is this now the worke of the Spirit which is abroad in the world and perverteth many Nothing lesse His businesse is to decry the things that Christ hath spoken which are written in the Word To pretend new Revelations of his own To lead men from the written word wherein the whole worke of God and all the promises of Christ are recorded Againe the worke of the Spirit promised by Christ is to glorify him He shall Glorify me for he shall take of mine and shew it unto you John 16. 14. him who was to suffer at Jerusalem who § 8 then spake to his Disciples It was to make him Glorious Honourable and of high esteem in the hearts of Believers and that by shewing his things his Love Kindnesse Grace and purchase unto them This is the worke of the Spirit The worke of the Spirit that is gone abroad is to glorify it selfe to decry and render contemptible Christ that suffered for us under the name of a Christ without us which it slights and despiseth and that professedly It s own Glory it s own honour is all that it aymes at wholly inverting the order of the divine dispensations The fountaine of all being and lying in the Fathers love the Sonne came to glorify the Father He still says I seek not my own glory but the glory of him that sent me The Sonne having carryed on the worke of Redemption was now to be glorifyed with the Father So he prays that it might be John 17. 1. The hower is come glorify the Sonne and that with the glrry which he had before the world when his joynt councell was in the carrying on the Fathers Love Wherefore the Holy Ghost is sent and his worke is to glorify the Sonne but now as I said we have a Spirit come forth whose whole businesse is to glorify himselfe whereby we may easily know whence he is Furthermore the Holy Ghost sheds abroad the love of God in our Hearts as was declared and thence fills them with joy § 9 Peace and hope quieting and refreshing the hearts of them in whom he dwells giving them liberty and rest confidence and the boldnesse of children This Spirit whereof men now boast is a Spirit of bondage whose utmost worke is to make men quake and tremble casting them into an unsonlike frame of Spirit driving them up and down with horror and bondage and drinking up their very naturall spirits making their whole man wither away There is scarce any one thing that more evidently manifesteth the Spirit whereby some are now acted not to be the Comforter promised by Christ then this That he is a Spirit of bondage and slavery in them in whom he is and a spirit of cruelty and reproach toward others in a direct opposition to the holy Ghost in Believers and all the ends and purpurposes for which as a Spirit of Adoption and Consolation he is bestowed on them To give one instance more the Holy Ghost bestowed on § 10 Believers is a Spirit of Prayer and Supplication as was manifested The Spirit wherewith we have to doe pretends the carrying men above such low and contemptible meanes of communion with God In a word it were a very easy and facile taske to passe through all of the eminent effects of the Holy Ghost in and towards Believers and to manifest that the pretending spirit of our daies comes in a direct opposition and contradiction to every one of them Thus hath Satan passed from one extreame to another from a bitter wretched opposition to the Spirit of Christ unto a cursed pretending to the Spirit still to the same end and purpose I might give sundry other instances of the contempt or abuse of the dispensation of the Spirit Those mentioned are the extreames whereunto all other are or may be reduced and I will not farther divert from that which lys directly in my ayme CHAP. VI. Of Particular Communion with the Holy Ghost Of preparation thereunto Valution of the the Benefits we receive by him what it is he comforts us in and against Wherewith How THe way being thus made plain for us I come to shew § 1 how wo hold particular communion with the Holy Ghost as he is promised of Christ to be our Comforter and as working out our Consolation by the meanes formerly insisted on Now the first thing I shall doe herein is the proposall of that which may be some preparation to the duty under consideration and this by leading the soules of Believers to a due valuation of this work of his towards us whence he is called our comforter To raise up our hearts to this frame and fit us for the duty § 2 intended let us consider these three things 1. First What it is he comforts us against 2. Secondly Wherewith he Comforts us 3.
OF Communion with God The Father Sonne and Holy Ghost Each Person Distinctly IN Love Grace and Consolation OR THE SAINTS FELLOWSHIP With the Father Sonne and Holy Ghost UNFOLDED By JOHN OWEN D. D. A Servant of JESUS CHRIST in the Work of the Gospell God is Love 1 Joh. 4. 8. Tell me O thou whom my Soule Loveth where thou Feedest Cant. 1. 7. Make hast my Beloved Cant. 8. 14. Grieve not the Holy Spirit of God whereby ye are Sealed to the day of Redemption Ephes. 4. 30. Now there are diversities of Gifts but the same spirit And there are differences of Administrations but the same Lord and there are diversities of operations but it is the same God 1 Cor. 12. 4 5 6. OXFORD Printed by A. LICHFIELD Printer to the Vniversity for THO ROBINSON Anno Dom. 1637. Christian Reader IT is now six yeares past since I was brought under an engagement of promise for the publishing of some meditations on the subject which thou wilt find handled in the ensuing Treatise The Reasons of this delay being not of publicke concernment I shall not need to mention Those who have been in expectation of this duty from me have for the most part been so farre acquainted with my condition and employments as to be able to satisfy themselves as to the deferring of their desires That which I have to adde at present is only this having had many opportunity 's since the time I first delivered any thing in pulicke on this Subject which was the meanes of bringing me under the engagements mentioned to reassume the consideration of what I had first fixed on I have been inabled to give it that improvement and to make those additions to the main of the designe and matter treated on that my first debt it come at length to be only the occasion of what is now tendred to the Saints of God I shall speak nothing of the subject here handled it may I hope speak for it selfe in that spirituall savour and rellish which it will yeild to them whose hearts are not so filled with other things as to render the sweet things of the Gospell bitter to them The designe of the whole Treatise thou wilt find Christian Reader in the first Chapters of the first part and I shall not detaine thee here with the perusall of any thing which in its proper place will offer it selfe unto thee know only that the whole of it hath been recommended to the Grace of God in many supplications for its usefullnesse unto them that are interested in the Good things mentioned therein J. O. Oxon. Ch. Ch. Coll. Jul. 10. 1657. CHAP. I. That the Saints have Communion with God 1 Joh. 1. 3. considered to that purpose Somewhat of the nature of communion in Generall IN the first Epistle of Iohn chap. 1. v. 3. § 1 the Apostle assures them to whom he wrote that the Fellowship of Believers is with the Father and with his Son Iesus Christ and this he doth with such an unusuall kind of expression as bears the force of an Asseveration whence we have rendred it Truely our fellowship c. The outward appearance and condition § 2 of the Saints in those dayes being very mean and contemptible their leaders being accounted as the filth of this world and as the offscouring of all things the inviting others unto Fellowship with them and a participation of the pretious things which they did enjoy seemes to be exposed to many contrary Reasonings and Objections What benefit is there in Communion with them Is it any thing else but to be sharers in Troubles Reproaches Scornes and all manner of evils To prevent or remove these and the like Exceptions the Apostle gives them to whom he wrote to know and that with some earnestnesse of expression that not withstanding all the disadvantages their Fellowship lay under unto a carnall view yet in Truth it was and would be found to be in reference to some with whom they held it very honourable glorious and desireable For truely saith he our fellowship is with the Father and with his Sonne Jesus Christ. This being so earnestly and directly asserted by the Apostle § 3 we may boldly follow him with our Affirmation viz. That the Saints of God have communion with him And an holy and spirituall communion it is as shall be declared How this is spoken distinctly in Reference to the Father and the Son must afterwards be fully opened and carryed on By Nature since the Entrance of sin no man hath any Communion § 4 with God He is Light We Darkenesse and what communion hath Light with Darkenesse He is life we are dead He is Love and we are enmity and what Agreement can there be between us Men in such a condition have neither Christ nor Hope nor God in the World Ephes. 2. 12. being alienated from the life of God through the ignorance that is in them Chap. 4. 18. Now two cannot walke together unlesse they be agreed Amos. 3. 3. Whilst there is this distance between God and Man there is no walking together for them in any fellowship or Communion Our first Interest in God was so lost by sinne as that there was left unto us in our selves no possibility of a Recovery As we had deprived our selves of all Power for a Returnall so God had not revealed any way of Accesse unto himselfe or that he could under any consideration be approached unto by sinners in Peace Not any worke that God had made not any Attribute that he had revealed could give the least light into such a dispensation The manifestation of Grace and pardoning Mercy which is § 5 the only doore of entrance into any such communion is not committed unto any but unto him alone in whom it is by whom that Grace and mercy was purchased through whom it is dispensed who reveales it from the Bosome of the Father Hence this communion and fellowship with God is not in expresse termes mentioned in the old Testament The thing it selfe is found there but the cleare light of it the boldnesse of Faith in it is discovered in the Gospell and by the spirit administred therein By that Spirit we have this Liberty 2 Cor. 3. 17 18. Abraham was the friend of God Isa. 41. 8. David a man after his own heart Enoch walked with him Gen. 5. 24. All enjoying this communion and fellowship for the substance of it But the way into the Holyest was not yet made manifest whilst the first tabernacle was standing Heb. 9. 8. Though they had communion with God yet they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a boldnesse and confidence in that communion This follows the entrance of our High Priest into the most holy place Heb. 4. 16. chap. 10. 9. The vaile also was upon them that they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedome and libertie in their accesse to God 2 Cor. 3. 15 16. c. But now in Christ
distinctly fixed on him which if it werenot so the sonne could not adde believe also on me The like also is said of Love 1 John chap. 2. v. 15. If any man love the world the Love of the Father is not in him That is the Love which we beare to him not that which we receive from § 8 him The Father is here placed as the Object of our Love in Opposition to the World which takes up our Affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father denotes the matter and object not the efficient cause of the love enquired after And this Love of him as a Father is that which he calls his Honour Mal. 1. 6. Futher These Graces as acted in prayer and Praises and as cloathed with instituted worship are peculiarly directed unto him § 9 We call on the Father 1 Pet. 1. 17. Eph. ch 3. v. 14 15. For this cause I bow my knees unto the Father of our Lord Iesus Christ of whom the whole Family in Heaven and Eearth is named Bowing the knee comprizeth the whole worship of God both that which is morall in the universall obedience he requireth and those peculiar ways of carrying it on which are by him appointed Isa. ch 45. v. 23. Unto me saith the Lord every kneee shall bow and every tongue shall sweare Which v. 24 25. he declareth to consist in their acknowledging of him for Righteousnesse and strength Yea is seemes sometimes to comprehend the orderly subjection of the whole Creation unto his soveraignty In this place of the Apostle it hath a farre more restrained Acceptation and is but a figurative expression of Prayer taken from the most expressive bodily posture to be used in that duty This he farther manifests v. 16 17. declaring at large what his Aime was and whereabouts his thoughts were exercised in that bowing of his knees The workings then of the spirit of Grace in that Duty are distinctly directed to the Father as such as the fountaine of the Deity of all good things in Christ as the Father of our Lord Jesus Christ. And therefore the same Apostle doth in another place expressly conjoyne and yet as expressly distinguish the Father and the Sonne in directing his supplications 1 Thess. 3. 11. God himselfe even our Father and our Lord Jesus Christ direct our way unto you The like president also have you of thansgiving Ephes. chap. 1. v 3 4. Blessed be the Father of our Lord and Saviour Jesus Christ c I shall not adde those very many places wherein the severall Particulars that doe concurre unto that whole divine divine worship not to be communicated unto any by nature not God with out Idolatry wherein the Saints do hold Communion with God are distinctly directed to the Person of the Father It is so also in Reference unto the Son Joh chap 14. v 1. § 10 You believe in God saith Christ believe also in me Believe also act Faith distinctly on me Faith Divine supernaturall that Faith whereby you believe in God that is the Father There is a believing of Christ viz. that he is the Sonne of God the Saviour of the world This is that whose neglect our Saviour so threatned unto the Pharisees John 8. 24. If you belive not that I am He you shall dye in your sinnes In this sense Faith is not immediately fixed on the Son being only an owning of him that is the Christ to be the Son by closing with the Testimony of the Father concerning him But there is also a Believing on him called believing on the name of the Son of God 1 John chap. 5. v. 13. So also John chap. 9. v. 36. yea the distinct affixing of Faith affiance and confidence on the Lord Jesus Christ the Son of God as the Son of God is most frequently pressed Joh. 3. 16. God that is the Father so loved the World that whosoever believeth on him that is the Sonne should not perish The Sonne who is given of the Father is believed on He that believeth on him is not condemned v. 18. He that believeth on the Sonne hath eternall life v. 36. This is the worke of God that ye believe on him whom he hath sent Joh. 6. 29. v. 40. 1 John 5. 10. The foundation of the whole is laid Joh. 5. 23. That all men should honour the Sonne even as they honour the Father he that honoureth not the Sonne honoureth not the Father which sent him But of this honour and worship of the Sonne I have treated at large elsewhere and shall not in generall insist upon it againe For Love I shall only adde that solemne Apostolicall benediction Ephes. chap. 6. v. 24. Grace be with all them that Love our Lord Jesus Christ in sincerity That is with Divine Love the Love of Religious worship which is the only incorrupt love of the Lord Jesus Further that Faith Hope and Love acting themselves in all § 11 manner of Obedience and appointed Worship are peculiarly due from the Saints and distinctly directed unto the Sonne is abundantly manifested from that solemne doxology Revel chap. 1. v. 5 6. Unto him that loved us and washed us from our sinnes in his own blood and hath made us Kings and Priests unto God and his Father to to him be Glory and dominion for ever and ever Amen Which yet is set forth with more Glory chap. 5. v. 8. The foure living creatures and the foure and twenty Elders fell down before the Lambe having every one of them Harpes and Golden Vials full of Odours which are the prayers of Saints and v. 13 14. Every creature which is in Heaven and on earth and under the Earth and such as are in the Sea and all that are in them heard I saying Blessings Honour Glory and Power be unto him that sitteth on the throne and unto the LAMBE for ever and ever The Father and the Sonne He that sits upon the throne and the Lambe are held out joyntly yet distinctly as the adequate object of all divine Worship and Honour for ever and ever And therefore Stephen in his solemne dying Invocation fixeth his Faith and Hope distinctly on him Acts 7. 59 60. Lord Iesus receive my spirit and Lord lay not this sinne to their charge for he knew that the Sonne of man had power to forgive sinnes also And this worship of the Lord Jesus the Apostle makes the discriminating character of the Saints 1 Cor. chap. 1. v. 2. With all saith he that in every place call upon the name of Iesus Christ our Lord both theirs and ours that is with all the Saints of God And Invocation generally comprizes the whole worship of God This then is the due of our Mediator though as God as the Sonne not as Mediator Thus also is it in reference unto the Holy Spirit of Grace The closing of the great sinne of unbeliefe is still described as an § 12 opposition unto and a resisting of that Holy Spirit And
can take up the Soule with such thoughts of God he hath enough all that he doth desire This hath been his designe and way from the beginning The first blood that Murderer shed was by this meanes He leades our first Parents into hard thoughts of God hath God said so hath he threatned you with death he knows well enough it will be better with you with this Engine did he batter and overthrow all mankind in one and being mindfull of his ancient conquest he readily useth the same weapons wherewith then he so succesfully contended Now it is exceeding Grievous to the Spirit of God to be so slandered in the hearts of those whom he dearely loves How doth he expostulate this with Syon What iniquity g have you seen in me saith he have I been a Wildernesse unto you or a Land of darknesse Syon hath said the Lord hath forgotten me and my God hath forsaken me but can a mother c. The Lord takes nothing worse at the hands of his then such hard thoughts of him knowing full well what fruit this bitter Root is like to beare what Alienation of Heart what drawings back what unbeliefe and Tergiversations in our walking with him How unwilling is a Child to come into the presence of an angry Father Consider then this in the first place Receiving of the Father as he holds out Love to the soule gives him the Honour he aimes at and is exceeding acceptable unto him He often sets it out in an eminent manner that it may be so received He commendeth his Love unto us Rom 5. 8. Behold what manner of Love the Father hath bestowed on us Joh. ch 3. v. 1. Whence then is this folly men are afraid to have good thoughts of God They think it a boldnesse to Eye God as good gracious tender kind loving I speak of Saints but for the other side they can judge him hard austere severe almost implacable and fierce the very worst Affections of the very worst of men and most hated of him Rom. ch 1. v. 31. 2 Tim 3. 3. and think herein they doe well Is not this Soule-deceit from Sathan was it not his designe from the beginning to inject such thoughts of God Assure thy selfe then there is nothing more acceptable unto the Father then for us to keep up our hearts unto him as the eternall fountaine of all that rich Grace which flowes out to sinners in the blood of Jesus and 2. This will be exceeding effectuall to endeare thy soule unto God to cause thee to delight in him and to make thy abode with him Many Saints have no greater burthen in their Lives then that their Hearts do not come clearely and fully up constantly to delight and rejoyce in God that there is still an indisposednesse of Spirit unto close walking with him What is at the bottome of this distemper Is it not their unskilfulnesse in or neglect of this Duty even of holding Communion with the Father in Love So much as we see of the Love of God so much shall we delight in him and no more Every other discovery of God without this will but make the Soule fly from him But if the heart be once much taken up with this the Eminency of the Fathers Love it cannot chuse but be overpowred conquered and endeared unto him This if any thing will worke upon us to make our abode with him If the Love of a Father will not make a child delight in him what will put then this to the venture excercise your thoughts upon this very thing the Eternall Free and Fruitfull Love of the Father and see if your Hearts be not wrought upon to delight in him I dare boldly say believers will find it as thriving a course as ever they pitched on in their lives Sit downe a little at the Fountaine and you will quickly have a farther discovery of the sweetnesse of the streames You who have run from him will not be able after a while to keep at a distance for a moment Ob. But some may say Alasse how shall I hold communion with § 13 the Father in Love I know not at all whether be Loves me or no and shall I venture to cast my selfe upon it How if I should not be accepted should I not rather perish for my presumption then find sweetnesse in his Bosome God seems to me only as a consuming fire and everlasting burnings so that I dread to look up unto him Ans. I know not what may be understood by knowing of the Love of God though it be carried on by Spirituall sense and Experience yet it is received purely by believing Our knowing of it is our believing of it as revealed We have known and believed the Love that God hath to us God is Love 1 Joh. ch 4. v. 16. This is the Assurance which at the very Entrance of walking with God thou maist have of this Love He who is Truth hath said it and what-ever thy Heart saies or Sathan saies unlesse thou wilt take it up on this account thou doest thy endeavour to make him a lyar who hath spoken it 1 Joh. 5. 10. Ob. 2. I can believe that God is Love to others for he hath said he § 14 is Love but that he will be so to me I see no ground of perswasion there is no cause no Reason in the world why he should turne one thought of love or kindnesse towards me and therefore I dare not cast my selfe upon it to hold communion with him in his speciall love Ans. He hath spoken it as particularly to thee as to any one in the world And for cause of love he hath as much to fixe it on thee as on any of the Children of men that is none at all without himselfe So that I shall make speedy work with this objection Never any one from the foundation of the World who believed such Love in the Father and made returnes of Love to him againe was deceived neither shall ever any to the Worlds end be so in so doing Thou art then in this upon a most sure bottome If thou believest and receivest the Father as Love he will infallibly be so to thee though others may fall under his severity but Ob 3. I cannot find my heart making Returnes of Love unto God Could I find my Soule set upon him I could then believe his Soule delighted § 15 in me Answ. This is the most preposterous course that possibly thy thoughts can pitch upon a most ready way to rob God of his glory Herein is Love saith the Holy Ghost not that we loved God but that he loved us first 1 Joh. 4. 10 19. Now thou wouldest invert this Order and say herein is Love not that God loved me but that I love him first This is to take the Glory of God from him that whereas he loves us without a cause that is in our selves and we have all cause in the World to love him
and the fruits of it Doe not many very evidently hold Communion with their lusts and with the world and yet would be thought to have a Portion and Inheritance among them that are Sanctifyed They have neither new name nor white stone and yet would be called the people of the most High May it not be said of many of them rather that God is not in all their thoughts then that they have Communion with him The Lord open the Eyes of men that they may see and know that walking with God is a matter not of forme but power And so farre of peculiar Communion with Father in the Instance of love which we have insisted on He is also faithfull who hath called us to the fellowship of his Son Jesus Christ our Lord of which in the next place PART II. CHAP. I. Of the Fellowship which the Saints have with Jesus Christ the Son of God That they have such a fellowship proved 1 Cor. 1. 9. Revel 3. 20. Cant. 2 1 2 3 4 5 6 7. opened Prov. 9. 1 2 3 4 5. OF that distinct Communion which we have with the § 1 Person of the Father we have treated in the foregoing Chapters we now proceed to the Consideration of that which we have with his Son Jesus Christ our Lord. Now the Fellowship we have with the second Person is with him as Mediator in that Office whereunto by dispensation he submitted himselfe for our sakes being made of a woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons Gal. 4. 4 5. And herein I shall doe these two things 1. Declare that we have such Fellowship with the Son of God 2. Shew wherein that Fellowship or Communion doth consist For the first I shall only produce some few places of Scripture § 2 to confirme it that it is so 1 Cor. chap. 1. v. 9. God is faithfull by whom ye were called to the Fellowship of his Sonne Jesus Christ our Lord. This is that whereunto all the Saints are called and wherein by the Faithfullnesse of God they shall be preserved even Fellowship with Jesus Christ our Lord. We are called of God the Father as the Father in pursuite of his Love to communion with the Sonne as our Lord. Revel chap 3 v. 20. Behold I stand at the doore and knock if any man heare my voyce and open the doore I will come in-to him and § 3 sup with him and he with me Certainly this is Fellowship or I know not what is Christ will Sup with Believers he refreshes himsefe with his own Graces in them by his Spirit bestowed on them The Lord Christ is excedingly delighted in tasting of the sweet fruits of the Spirit in the Saints Hence is that prayer of the Spouse that shee may have something for his Entertainment when he commeth to her Cant. 4. 16 Awake O North-Wind and come thou South blow upon my Garden that the Spices thereof may flow out let my beloved come into his Garden and eat his pleasant fruits The Soules of the Saints are the Garden of Jesus Christ the good ground Heb. 6. 7 8. A Garden for delight he rejoyces in them his delights are with the Sons of Men Prov. 8. 31. and he rejoyces over them Zeph 3. 17. And a Garden for fruit yea pleasant fruit So he describes it Cant. 4. 12 13. 14. A Garden inclosed is my sister my Spouse a spring shut up a Fountaine sealed thy Plants are an Orchard of Pomgranates with pleasant fruits Camphire with Spicknard Spicknard and Saffron Calamus and Cynamon with all trees of Frankincense Mirrbe and Aloes with all chiefe fruits Whatever is sweet and delicious for tast whatever savoury and odoriferous whatever is usefull and medicinall is in this Garden There is all manner of Spirituall refreshments of all kinds whatever in the Soules of the Saints for the Lord Jesus On this account is the Spouse so earnest in the prayer mentioned for an increase of these things that her beloved may sup with her as he hath promised A wake O north wind c. Oh that the breathings and workings of the Spirit of all Grace might stirre up all his guifts and Graces in me that the Lord Jesus the beloved of my soule may have meet and acceptable entertainment from mee God complaines of want of fruit in his vineyard Isa. 5. 3. Hos. 10. 1. want of good food for Christs entertainment is that the Spouse fear'd labours to prevent A barren heart is not fit to receive him And the delight he takes in the fruits of the spirit is unspeakable This he expresses at large chap. 5. 1. I am come saith he I have eat I am refreshed He calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of his sweetnesses or most pleasant to him Moreover as Christ supps with his Saints so he hath promised they shall sup with him to compleat the fellowship that they have with him Christ provides for their Entertainment in a most eminent manner There are Beasts killed and Wine is mingled and a table furnished b Prov. ch 9. 2. He calls the spirituall dainties that he hath for them a Feast a Wedding A feast of fat things Wine upon the Lees c. The fatted Calfe is killed for their entertainment Such is the Communion and such is the mutuall Entertainment of Christ and his Saints in that communion Cantic 2. 1 2 3 4 5 6 7. I am the Rose of Sharon and the lilie of the Valleys As the Lilie among the thornes so is my love among the § 8 daughters as the Aple-tree among the trees of the wood so is my beloved among the Sonnes in his shaddow I delighted and sate down and his fruit was sweet to my tast c. In the two first verses you have the description that Christ gives first of himselfe then of his Church Of himselfe v. 1. that is what he is to his Spouse I am the Rose of Sharon and the Lily of the Valleys The Lord Christ is in the Scripture compared to all things of Eminency in the whole Creation He is in the Heavens the Sunne and the bright morning starre As the lyon among the beasts the Lyon of the tribe of Judah Among the flowers of the field here he is the Rose and the Lilie The two Eminencies of Flowers sweetnesse of savour and beauty of coulour are divided between these The Rose for sweetnesse and the Lilie for beauty Solomon in all his glory was not arrayed as one of these have the preheminence Further he is the Rose of Sharon a fruitfull plain where the choisest herds were fed 1 Chr. 27. 29. so eminent that it is promised to the Church that there shall be given unto her the Excellency of Sharon Isa. 35. 2. This fruitfull place doubtlesse brought forth the most Precious Roses Christ in the Savour of his love and in his Righteousnesse which is as the Garment wherein
up in him This then for the present may suffice in Generall to be spoken of the personall Grace of the Lord Christ. He hath a fitnesse to save § 16 having pitty and Ability tendernesse and power to carry on that Work to the uttermost and a Fulnesse to save of Redemption and sanctification of Righteousnesse and the Spirit and a suitablenesse to the wants of all our soules whereby he becomes exceeding desireable yea altogether Lovely as afterward will appeare in particular And as to this in the first place have the Saints distinct fellowship with the Lord Christ the manner whereof shall be declared in the ensuing Chapter Only from this entrance that hath been made into the description § 17 of him with whom the Saints have Communion some motives might be taken to stirre us up thereunto as also considerations to lay open the nakednesse and insufficiency of all other waies and things unto which men ingage their thoughts and desires Something may be now proposed The daughters of Jerusalem ordinary common Professors having heard the spouse describing her beloved Cant. 5. 4 10. c. instantly are stirred up to seeke him together with her chap 6. 1. Whither is thy beloved turned aside that we may seeke him with thee what Paul saies of them that crucified him may be spoken of all that reject him or refuse communion with him had they known him they would not have crucified the Lord of Glory did men know him were they acquainted in any measure with him they would not so reject the Lord of Glory Himselfe calls them simple ones fooles and scorners that despise his gracious invitation Prov. 1. 24. There is none despise Christ but only they that know him not whose eyes the God of this world hath blinded that they should not behold his glory The soules of men do naturally seek something to rest and repose themselves upon something to satiate and delight themselves withall with which they hold communion and there are two waies whereby men proceed in the pursuit of what they so ayme at Some set before them some certain end perhaps pleasure profit or in Religion it selfe acceptance with God others seeke after some end but without any certainty pleasing themselves now with one path now with another with various thoughts and waies like them Isa. 57. 10. because something comes in by the life of the hand they give not over though weary in what condition soever you may be either in greedinesse pursuing some certain end be it secular or religious or are wandring away in your own imaginations wearying your selves in the largenesse of your wayes compare a little what you ayme at or what you doe with what you have already heard of Jesus Christ if any thing you designe be like to him if any thing you desire be equall to him let him be rejected as one that hath neither forme nor comelinesse in him but if indeed all your wayes be but vanity and vexation of spirit in comparison of him why do you spend your thoughts for that which is not bread and your labour for that which satisfies not 1. You that are yet in the flower of your daies full of health and strength and with all the vigor of your spirits do pursue § 18 some one thing some another consider I pray what are all your beloveds to this beloved what have you gotten by them let us see the peace quietnesse assurance of everlasting blessednesse that they have given you their paths are crooked paths who ere goes in them shall not know peace Behold here a fit object for your choysest affections one in whom you may find rest to your soules one in whom there is nothing will grieve and trouble you to Eternity behold he stands at the doore of your soules and knocks O reject him not least you seeke him and find him not pray study him a little you love him not because you know him not why doth one of you spend his time in idlenesse and folly and wasting of precious time perhaps debauchedly why doth another associate and assemble himselfe with them that scoffe at Religion and the things of God meerly because you know not our deare Lord Iesus oh when he shall reveal himselfe to you and tell you he is Iesus whom you have slighted and refused how will it break your hearts and make you mourne like a dove that you have neglected him and if you never come to know him it had been better you had never been whilest it is called to day then harden not your hearts 2. You that are perhaps seeking earnestly after a Righteousnesse § 18 and are Religious persons consider a little with your selves hath Christ his due place in your hearts is he your all does he dwell in your thoughts do you know him in his excellency and desireablenesse do you indeed account all things losse and dung for his exceeding excellency or rather do you preferre almost any thing in the world before it But more of these things afterwards CHAP. III. Of the Way and Manner whereby the Saints hold Communion with the Lord Christ us to personall Grace The Conjugall Relation between Christ and the Saints Cant. 2. 16. Isa. 54. 5. c. Cant. 3. 11. opened The way of communion in Conjugall Relation Hos 3. 3. Cant. 1. 15. on the part of Christ. on the part of the Saints THe next thing that comes under consideration is the Way whereby we hold communion with the Lord Christ § 1 in respect of that personall Grace whereof we have spoken Now this the Scripture manifests to be by the way of a conjugall Relation He is married unto us and we unto him which spirituall Relation is attended with suitable conjugall affections And this gives us fellowship with him as to his personall excellencies This the Spouse expresseth Cant 2. v. 16. My beloved is mine and I am his He is mine I possesse him I have interest in him as § 2 my Head and my Husband and I am his possessed of him owned by him given up unto him and that as to my beloved in a Conjugall Relation So Isa 54. v. 5. Thy maker is thine Husband the Lord of hosts is his name and thy Redeemer the holy one of Israel the God of the whole Earth shall he be called This is yeelded as the Reason why the Church shall not be ashamed nor confounded in the middest of her Troubles and Trialls shee is married unto her Maker and her Redeemer is her Husband And Isa. ch 61. 10. setting out the mutuall Glory of Christ and his Church in their walking together he saith it is as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with Jewells such is their condition because such is their Relation which he also farther expresseth ch 62. v. 5 As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee As it is with such persons in the day of their Espousalls in
Company that enquires for her let not thy spirit be cast down at the weakenesse of thy supplications let me yet heare thy sighs and groanes thy breathings and pantings to me they are very sweet very delightfull and thy spirituall countenance thy appearance in heavenly things is comely and delightfull unto me Neither doth he leave her thus but chap. 4. 8. presseth her hard to a closer with him in this conjugall bond Come with me from Lebanon my spouse with me from Lebanon look from the top of Amana from the the top of Shenir and Hermon from the Lyons dens and the mountaines of the Leopards Thou art in a wandring condition as the Israelites of old among Lyons and Leopards sins and troubles come from thence unto me and I will give thee refreshment Math. 11. 27. upon this Invitation the spouse boldly concludes chap. 7. 10. that the desire of Christ is towards her that he doth indeed love her and ayme at taking her unto this fellowship with himselfee So in carrying on this union Christ freely besto weth himself upon the Soule Precious and excellent as he is he becometh ours He makes himselfe to be so and with him all his Graces Hence saith the spouse my Beloved is mine in all that he is he is mine Because he is Righteousnesse he is the Lord Our Righteousnesse Jer. ch 23. v. 6. Because he is the Wisedome of God and the power of God he is made unto us Wisedome c. 1 Cor. 1. 30. Thus the Branch of the Lord is beautifull and glorious and the fruite of the Earth is excellent and comely to them that are escaped of Israel Isa. 4. v. 2. This is the first thing on the part of Christ the free donation and bestowing of himselfe upon us to be our Christ our beloved as to all the Ends and Purposes of Love Mercy Grace and Glory whereunto in his Mediation he is designed in a marriage Covenant never to be broken This is the Summe of what is intended The Lord Jesus Christ fitted and prepared by the Accomplishment and furniture of his Person as Mediatour and the large purchase of Grace and Glory which he hath made to be an Husband to his Saints his Church tenders himselfe in the Promises of the Gospell to them in all his desireablenesse convinces them of his good-will towards them and his alsufficiency for a supply of their wants and upon their consent to accept of him which is all he requires or expects at their hands he ingageth himselfe in a marriage Covenant to be theirs for ever 2. On the part of the Saints It is their free willing consent § 9 to receive embrace and submit unto the Lord Jesus as their Husband Lord and Saviour to abide with him subject their soules unto him and to be ruled by him for ever Now this in the soule is either initiall or the Solemne Consent at the first entrance of Union or Consequentiall in renewed Acts of Consent all our dayes I speake of it especially in this latter sense wherein it is proper unto Communion not in the former wherein it primarily intendeth Union There are two things that compleat this selfe Resignation of the soule 1. The liking of Christ for his Excellency Grace and suitablenesse § 10 farre above all other beloveds whatever preferring him in the Judgement andmind above them all In the place above mentioned Can. 5 9 10. the Spouse being earnestly pressed by Professors at large to give in her thoughts concerning the Excellency of her beloved in comparison of other Endearements Answereth expressly that he is the chiefest of ten thousand yea v. 16. altogether lovely infinitely beyond comparison with the choysest created good or Endearement imaginable The soule takes a view of all that is in the world the Lust of the Flesh the Lust of the Eyes and the pride of Life and sees it all to be vanity that the world passeth away and the Lust thereof 1 Joh. chap. 2. v. 16 17. these beloveds are no way to be compared unto him It views also Legall Righteousnesse blamelessnesse before men uprightnesse of Conversation Dutys upon conviction and concludes of all as Paul doth Phil. 3. v. 8. Doubtlesse I count all these things losse for the Excellency of the knowledge of Christ Jesus my Lord. So also doth the Church Hos. ch 14. v. 3 4. reject all appearing Assistances whatever as goodly as Ashur as promising as Idols that God alone may be preferred And this is the soules entrance into conjugall Communion with Jesus Christ as to Personall Grace the constant preferring him above all Pretenders to its Affections counting all Losse and dung in comparison of him Beloved Peace beloved naturall Relations beloved Wisedome and learning beloved Righteousnesse beloved dutys all losse compared with Christ. 2. The accepting of Christ by the Will as its only Husband Lord and Saviour This is called receiving of Christ Joh. ch 1. § 11 v. 12. and is not intended only for that Solemne Act whereby at first entrance we close with him but also for the constant frame of the soule in abiding with him and owning of him as such When the soule consents to take Christ on his own termes to save him in his own way and says Lord I would have had thee and Salvation in my way that it might have been partly of mine endeavours and as it were by the workes of the Law I am now willing to receive thee and to be saved in thy way meerly by Grace and though I would have walked according to my own mind yet now I wholly give up my selfe to be ruled by thy Spirit for in thee have I Righteousnesse and strength in thee am I justifyed and do glory then doth it cary on Communion with Christ as to the Grace of his Person This it is to receive the Lord Jesus in his comelinesse and Eminency Let Believers exercise their Hearts abundantly unto this thing This is choyce Communion with the Son Jesus Christ. Let us receive him in all his Excellencys as he bestowes himselfe upon us Be frequent in thoughts of faith comparing him with other Beloveds Sin World Legall Righteousnesse and preferring him before them counting them all Losse and Dung in comparison of him And let our soules be perswaded of his Sincerity and willingnesse in giving himselfe in all that he is as Mediatour unto us to be ours And let our Hearts give up themselves unto him let us tell him that we will be for him and not for another Let him know it from us he delights to heare it yea he says sweet is our voice and our Countenance is comely and we shall not faile in the Issue of sweet Refreshment with him DIGRESSION I. Some Excellencys of Christ proposed to Consideration to endeare our hearts unto him His description Cant. 5. opened TO strengthen our hearts in the Resignation mentioned of our selves unto the Lord Christ as our husband as also to § 1 make way
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
inquiry of every one who lies in any measure under the power of it convinced of Immortality and the Judgement to come is concerning the Righteousnesse wherewith to appeare in the presence of this Righteous God This more or lesse they are solicirous about all their days and so as the Apostle speakes Heb. 2. 15. through the feare of death they are subject to bondage all their life They are perplexed with feares about the Issue of their Righteousnesse least it should end in death and destruction Unto men set upon this Inquiry that which first and naturally presents it selfe for their direction and assistance assuredly promising them a Righteousnesse that will abide the triall of God provided they will follow its direction is the Law The Law hath many faire pleas to prevaile with a Soule to close with it for a Righteousnesse before God It was given out from God himselfe for that end and purpose it contains the whole obedience that God requireth of any of the sonnes of men it hath the promise of life annexed to it doe this and live the doers of the Law are justified and if thou wilt enter into life keep the Commandements yea it is most certaine that it must be wholly fullfilled if we ever think to stand with boldnesse before God This being some part of the plea of the Law there is no man that seeks after Righteousnesse but doth one time or another attend to it and attempt its direction many do it every day who yet will not own that so they doe This then they set themselves about labouring to correct their lives amend their ways performe the dutys required and so follow after a Righteousnesse according to the prescript of the Law And in this course doe many men continue long with much perplexity sometimes hopeing oftener fearing sometimes ready to give quite over sometimes vowing to continue their Consciences being no way satisfyed nor Rightiousnesse in any measure attained all their days After they have wearied themselves perhaps for a long season in the largenesse of their ways they come at length with feare trembling and disappointment to that conclusion of the Apostle by the workes of the Law no flesh is Justifyed and with dread Cry that if God marke what is done a misse there is no standing before him That they have this Issue the Apostle witnesseth Rom. 9. 31 32. Israel who followed after the Law of Righteousnesse attained not to the Law of Righteousnesse wherefore because they sought it not by faith but as it were by the workes of the Law it was not solely for want of indeavour in themselves that they were disappointed for they earnestly followed after the Law of Righteousnesse but from the nature of the thing it self it would not beare it Righteousnesse was not to be obtained that way for saith the Apostle if they which are of the Law be heires faith is made void and the Promise made of none effect because the. Law worketh wrath Rom. 4. 14 15. The Law it selfe is now such as that it cannot give life Gal. 3. 21. If there had been a Law given which would have given life verily Righteousnesse should have been by the Law and he gives the reason in the next verse why it could not give life because the Scripture concludes all under sinne that is it is very true and the Scripture affirmes it that all men are sinners and the Law speaks not one word to sinners but death and destruction therefore the Apostle tells us plainly that God himselfe found fault with this way of attaining Righteousnesse Heb. 8. 7 8. He complaines of it that is he declares it insufficient for that End and Purpose Now there are two considerations that discover unto men the vanity and hopelesnesse of seeking Righteousnesse in this path § 32 1. That they have already sinned for all have sinned and come short of the Glory of God Rom 3. 23. this they are sufficiently sensible of that allthough they could for the time to come fullfill the whole Law yet there is a score a reckoning upon them already that they know not how to Answer for Do they consult their guide the Law it selfe how they may be eased of the account that is past it hath not one word of Direction or Consolation but bids them prepare to dye the sentence is gone forth and there is no escaping 2. That if all former debts should be blotted out yet they are no way able for the future to fulfill the Law they can as well move the earth with a finger as answer the perfection thereof and therefore as I said on this twofold account they conclude that this labour is lost by the workes of the Law shall no flesh be justified Wherefore Secondly being thus disappointed by the severity § 33 and inexorablenesse of the Law men generally betake themselves to some other way that may satisfy them as to those considerations which took them off from their former hopes and this for the most part is by fixing themselves upon some wayes of Attonement to satisfy God and helping out the rest with hopes of Mercy Not to insist on the ways of Attonement and expiation which the Gentiles had pitched on nor on the many wayes and inventions by works satisfactory of their own supererogations of others indulgences and Purgatory in the close that the Papists have found out for this End and purpose it is I say proper to all convinced persons as above to seek for a Righteousnesse partly by an endeavour to satisfy for what is past and partly by hoping after Generall Mercy This the Apostle calls a seeking for it as it were by the works of the Law Rom. 9. 32. not directly but as it were by the works of the Law making up one thing with another And he tells us what Issue they have in this businesse Chap. 10. 3. Being ignorant of the Righteousnesse of God and seeking to establish their own Righteousnesse they were not subject to the Righteousnesse of God They were by it Enemies to the Righteousnesse of God The ground of this going about to establish their own Righteousnesse was that they were ignorant of the righteousnesse of God had they known the Righteousnesse of God and what exact conformity to his will he requireth they had never undertaken such a fruitlesse businesse as to have compassed it as it were by the works of the Law yet this many will stick on a long time Something they doe something they hope for some old faults they will buy of with new obedience And this pacifies their Consciences for a season but when the Spirit comes to convince them of Righteousnesse neither will this hold wherefore 3. The matter comes at length to this Issue they look upon themselves under this twofold qualification as 1. Sinners obnoxious to the Law of God and the curse thereof so that unlesse that be satisfied that nothing from thence shall ever be laied to their
God they are his Temple As he is a King they are his Subjects he is the King of Saints as he is a head they are his Body he is the Head of the Church as he is a first borne he makes them his Brethren He is not ashamed to call them brethren I shall choose out one particular from among many as an Instance for the proof of this thing And that is this Christ § 3 reveales his secrets his minde unto his Saints and enables them to reveale the secrets of their hearts to him An evident demonstration of great delight It was Sampsons carnall delight in Dalilah that prevailed with him to reveale unto her those things which were of greatest concernment unto him He will not hide his minde from her though it cost him his life It is only a bosome friend unto whom we will unbosome our selves Neither is there possible a greater evidence of delight in close Communion then this that one will reveale his heart unto him whom he takes into society and not entertaine him with things common and vulgarly known And therefore have I chose this instance from amongst a thousand that might be given of this delight of Christ in his Saints He then communicates his minde unto his Saints and unto them only his minde the Councell of his love the thoughts of his § 4 heart the purposes of his bosome for our eternall good His minde the ways of his grace the workings of his spirit the Rule of his scepter and the obedience of his Gospell All spirituall Revelation is by Christ. He is the true light that inlightneth every man that commeth into the world John 1. 9. He is the day spring the day starre and the Sun So that it is impossible any light should be but by him from him it is that the secret of the Lord is with them that feare him and he shewes them his Covenant Psal. 15. v. 14. as he expresses it at large Joh. 15. 14 15 Ye are my friends if yee doe whatsoever I command you Hence forth I call you not servants for the Servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you He makes them as his friends and useth them as friends as bosome friends in whom he is delighted He makes known all his minde unto them every thing that his Father hath committed to him as Mediator to be revealed Act. 20. 24. And the Apostle declares how this is done 1 Cor. 2. 10 11. he hath revealed these things to us by his Spirit for we have received him that we might know the things that are freely given us of God He sends us his Spirit as he promised to make known his minde unto his Saints and to lead them into all truth and thence the Apostle concludes we have known the minde of Christ v. 16. for he useth us as friends and declareth it unto us Joh. 1. 18. There is not any thing in the heart of Christ wherein these his friends are concerned that he doth not reveale to them All his love his Goodwill the secrets of his Couenant the paths of obedience the Mistery of Faith is told them And all this is spoken in opposition to unbelievers with whom he hath no communion These know nothing of the mind of Christ as they ought the naturall man receiveth not the things that are of God 1 Cor 2. 14. There is a wide difference between understanding the Doctrine of the Scripture as in the letter and a true knowing the minde of Christ. This we have by speciall unction from Christ. 1 Joh. 2. 24. we have an unction from the holy one and we know all things 1 Ioh. 5. last Now the things which in this Communion Christ reveales § 5 to them that he delights in may be referred to these two heads 1. Himselfe 2. His Kingdome 1. Himselfe John 14. 21. He that loveth me shall be loved of my Father and I will love him and will manifest my selfe unto him manifest my selfe in all my Graces desireablenesse and lovelinesse he shall know me as I am and such I will be unto him a Saviour a Redemer the chiefest of ten thousand He shall be acquainted with the true worth and value of the Pearle of Price let others looke upon him as having neither forme nor Comelinesse as noe way desireable He will manifest himselfe and his excellencyes unto them in whom he is delighted that they shall see him altogether Lovely He will vaile himselfe to all the world but the Saints with d open face shall behold his beauty and his glory and so be translated to the Image of the same Glory as by the spirit of the Lord 2 Cor. 3. 14. 2. His kingdome they shall be acquainted with the Government of his Spirit in their hearts as also with his Rule and the Administration of Authority in his Word and among his Churches Thus in the first place doth he manifest his delight in his Saints he communicates his secrets unto them He gives them to know his Person his Excellencys his Grace his Love his Kingdome his will the Riches of his Goodnesse and the Bowels of his mercy more and more when the world shall neither see nor know any such thing 2. He enables his Saints to communicate their mind to reveale § 6 their soules unto him that so they may walke together as intimate friends Christ knows the minds of all He knows what is in man and needs not that any man testify of him Joh. 2. 25. He searcheth the hearts and trieth the reines of all Revel 2. 23. But all know not how to communicate their minde to Christ. It wil not availe a man at all that Christ knows his minde for so he doth of every one whether he will or no but that a man can make his heart known unto Christ this is consolation Hence the prayers of the Saints are Incense Odours and those of others are Howling cutting off a dogs necke offering of Swines blood an Abomination unto the Lord. Now three things are required to enable a man to communicate his heart unto the Lord Jesus 1. Assistance for the worke for of our selves we cannot doe it And this the Saints have by the Spirit of Jesus Rom. 8 26 27. Likewise the spirit helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered And he that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God All indeavours all attempts for Communion with God without the supplyes of the Spirit of supplications without his effectuall working in the heart is of no value nor to any purpose And this opening of our hearts and bosomes to the Lord Jesus is that wherein he is exceedingly delighted
He doth not only Justify his Saints from the guilt of sinne but also sanctify and wash them from the filth of sinne the first is from his life and death as a Sacrifice of Propitiaton this from his death as a purchase and his life as an example So the Apostle Heb. 9. 14. as also Eph. 5. 26 27. Two things are eminent in this Issue of Purchased Grace 1. The removall of defilement 2. The bestowing of cleannesse in Actuall Grace For the first it is also threefold 1. The habituall cleansing of § 8 our nature We are naturally uncleane defiled habitually so For who can bring a cleane thing from that which is uncleane Job 14. 4. That which is borne of the flesh is flesh Joh. 3. 6. It is in the pollution of our blood that we are borne Ezek. 16. wholly defiled and polluted The Grace of Sanctification purchased by the blood of Christ removes this defilement of our nature 1 Cor. 6. 11. Such were some of you but ye are washed ye are Sanctifyed So also Tit. 3. 3 4 5. He hath saved us by the washing of Regeneration and the renewing of the Holy Ghost How far this originall habituall pollution is removed need not be disputed It is certaine the soule is made faire and beautifull in the sight of God Though the sinne that doth defile remaines yet it s habituall defilement is taken away But the handling of this lys not in my ayme 2. Taking away the Pollutions of all our actuall transgressions There is a defilement attending every actuall sinne Our own cloaths make us to be abhorred Job 9. 31. A spot a staine rust wrinkle filth blood attends every sinne Now 1 Joh. 1. 7. the blood of Jesus Christ cleanseth us from all sinne Besides the defilement of our natures which he purgeth Tit. 1. 15. he takes away the defilement of our Persons by actuall follies by one offering He Pefected for ever them that are Sanctifyed By himselfe He purged our sinnes before He sate down at the right hand of Majesty on high Heb. 1. 3. 3. In our best dutys we have defilement Isa. 64 6. Selfe Unbeliefe Forme drop themselves into all that we doe We may be ashamed of our choysest performances God hath promised that the Saints good workes shall follow them truely were they to be measured by the Rule as they come from us and weighed in the ballance of the Sanctuary it might be well for us that they might be buried for ever but the Lord Christ first as our High Priest beares the iniquity the guilt and provocation which in severe Justice doth attend them Exod. 28. 37. 38. and not only so but he washes away all their filth and defilements He is as a Refiners fire to purge both the Sons of Levi and their offerings adding moreover sweet incense to them that they may be accepted Whatever is of the Spirit of Himselfe of Grace that remaines whatever is of selfe flesh unbeliefe that is hay and stubble that he consumes wasts takes away So that the Saints good workes shall meet them one day with a changed countenance that they shall scarce know them that which seemed to them to be black deformed defiled shall appeare beautifull and glorious they shall not be affraid of them but rejoyce to see them follow them And this cleansing of our Natures Persons and dutys hath its § 9 whole foundation in the death of Christ. Hence our washing and purifying our cleansing and purging is ascribed to his blood and the sprinkling thereof Meritoriously this worke is done by the shedding of the blood of Christ efficiently by its sprinkling The sprinkling of the blood of Christ proceedeth from the Communication of the Holy Ghost which he promiseth to us as purchased by him for us He is the pure water wherewith we are sprinkled from all our sins That spirit of Judgement and Burning that takes away the filth and blood of the daughters of Syon And this is the first thing in the Grace of Sanctification Of which more afterwards 2. By bestowing cleanesse as to actuall Grace The blood § 10 of Christ in this purchased Grace doth not only take away defilement but also it gives purity that also in a threefold gradation 1. It gives the Spirit of Holinesse to dwell in us He is made unto us Sanctification 2 Cor. 1. 31. by procuring for us the Spirit of Sanctification our renewing is of the Holy Ghost who is shed on us through Christ alone Tit. 3. 6. this the Apostle mainly insists on Rom. 8. to wit that the prime and principall guift of Sanctification that we receive from Christ is the indwelling of the Spirit and our following after the guidance thereof But what concernes the Spirit in any kind must be referred to that which I have to offer concerning our Communion with him 2. He gives us Habituall Grace a principle of Grace opposed to § 11 the principle of lust that is in us by nature This is the Grace that dwells in us makes its abode with us which according to the distinct faculties of our soules wherein it is or the distinct objects about which it is exercised receiveth various Appellations being indeed all but one new principle of life In the understanding it is light in the will obedience in the Affections love in all Faith So also it is differenced in respect of its operations when it carries out the soule to rest on Christ it is Faith when to delight in him it is Love but still one and the same habit of Grace And this is the second thing 3. Actuall influence for the performance of every spirituall duty whatever After the Saints have both the former yet Christ § 12 tels them that without him they can doe nothing Joh. 15. 5. They are still in dependance upon him for new influences of Grace or supplys of the spirit they cannot live and spend upon the old stock for every new act they must have new Grace He must worke in us to will and to doe of his good pleasure Phil. 2. 13. And in these three thus briefely named consists that purchased Grace in the point of Sanctification as to the collating of purity and cleannesse wherein we have Communion with Christ. Thirdly this purchased Grace consists in priviledges to stand before God and these are of two sorts 1. Primary 2. Consequentiall § 13 Primary is Adoption The Spirit of Adoption Consequentiall are all the favours of the Gospell which the Saints alone have right unto But of this I shall speake when I come to the last branch of Communion with the Holy Ghost These are the things wherein we have Communion with Christ as to purchased Grace in this life Drive them up to perfection and you have that which we call everlasting Glory perfect Acceptance perfect Holinesse perfect Adoption or inheritance of Sonnes that 's Glory Our processe now in the next place is to what I mainely in tend even the manner how we hold
delivered § 14 reconciled and accepted with God And he undertakes to give in to the Father without losse or miscarriage what he had so received of the Father as above Joh. 17. 2. 12. ch 6. 37 39. As Jacob did the cattell he received of Laban Gen. 31. 39 40. Of both these I have treated somewhat at large elsewhere in handling the Covenant between the Father and the Son so that I shall not need to take it up here againe 4. They being given unto him He undertaking for them to doe and suffer what was on their part required He received on § 15 their behalfe and for them all the promises of all the Mercies Grace good things and Priviledges which they were to receive upon the account of his undertaking for them On this account Eternall life is said to be promised of God before the world began Titus 1. 2. That is to the Son of God for us on his undertaking on our behalfe And Grace also is said to be given unto us before the World was 2 Tim. 1. 9. that is in Christ our appointed head Mediatour and Representative 5. Christ being thus a Common Person a Mediatour Surely and Representative of his Church upon his undertaking as to efficacy § 16 and merit and upon his Actuall performance as to solemne declaration was as such acquitted absolved justified and freed from all and every thing that on the behalfe of the Elect as due to them was charged upon him or could so be I say as to all the Efficacy and merit of his undertakings He was immediately absolved upon his faithfulnesse in his first engagement and thereby all the Saints of the Old Testament were saved by his blood no lesse then we As to solemne declaration He was so absolved when the paines of Death being loosed He was declared to be the Sonne of God with power Rom. 1. 4. By the Resurrection from the dead God saying to him thou art my Sonne this day have I begotten thee Psal. 15. 33. And this his Absolution doth Christ expresse his confidence of Isa. 50. 6 7 8 9. And he was justified 1 Tim. 3. 16. That which I intend by this Absolution of Christ as a publick person is this God having made him under the Law for them who were so Gal. 4. 4. in their stead obnoxious to the punishment due to sinne made him sinne 2 Cor 5. 21. and so gave Justice and Law and all the consequents of the Curse thereof power against him Isa. 53. 6. upon his undergoing of that which was required of him Isa. 53. 12. God looses the paines and power of death accepts him and is well pleased with him as to the performance and discharge of his work Ioh. 17. 3 4 5 6. pronounceth him free from the obligation that was on him Act. 13. and gave him a promise of all the good things He aymed at and which his soule desired Hereon are all the Promises of God made to Christ and their accomplishment all the incouragements given him to aske and make demand of the things originally ingaged for to him Psal. 2. 8. which he did accordingly Ioh. 17. founded and built And here lies the certain stable foundation of our Absolution and acceptation with God Christ in our stead acting for us as our surety being acquitted absolved solemnely declared to have answered the whole debt that was incumbent on him to pay and made satisfaction for all the injury we had done a generall Pardon is sealed for us all to be sued out particularly in the way to be appointed For Christ as a publick person being thus absolved it became Righteous with God a Righteous thing from the Covenant compact § 17 and convention that was between him and the Mediatour that those in whose stead he was should obtaine and have bestowed on them all the fruits of his death in Reconciliation with God Rom. 5. 8 9 10 11. That as Christ received the Generall acquittance for them all so that they should every one of them enjoy it respectively This is every where manifested in those expressions which expresse a Commutation designed by God in this matter as 2 Cor. 5. 21. Gal. 3. 13. 1. Pet. 2. 21 24. of which afterwards 7. Being thus acquitted in the Covenant of the Mediatour whence they are said to be circumcised with him to dye with § 18 him to be buried with him to rise with him to sit with him in heavenly places namely in the Covenant of the Mediatour and it being Righteous that they should be acquitted Personally in the Covenant of Grace it was determined by Father Sonne and Holy-Ghost that the way of their Actuall Personall deliverance from the sentence and curse of the Law should be in and by such a way and dispensation as might lead to the praise of the Glorious Grace of God Ehpes 1. 5 6 7. The Appointment of God is that we shall have the Adoption of Children The meanes of it is by Jesus Christ the peculiar way of bringing it about is by the Redemption that is in his blood the end is the praise of his glorious Grace And thence it is that 8. Untill the full time of their Actuall deliverance determined and appointed to them in their severall generations be accomplished they are Personally under the curse of the Law and on that account are Legally obnoxious to the wrath of God from which they shall certainly be delivered I say they are thus personally obnoxious to the Law and the Curse thereof but not at all with its primitive intention of execution upon them but as it is a meanes appointed to help forward their acquaintance with Christ and acceptance with God on his account when this is accomplished that whole obligation ceases being continued on them in a designe of Love their last condition being such as that they cannot without it be brought to a participation of Christ to the prayse of the Glorious Grace of God 9. The End of the dispensation of Grace being to glorify the whole Trinity the order fixed on and appointed wherein this § 20 is to be done is by ascending to the Fathers Love through the workes of the Spirit and blood of the Sonne The emanation of Divine Love to us begins with the Father is carried on by the Sonne and then communicated by the Spirit the Father Designing the Son Purchasing the Spirit effectually working which is their order Our participation is first by the work of the Spirit to an actuall interest in the blood of the Sonne whence we have Acceptation with the Father This then is the Order whereby we are brought to Acceptation with the Father for the Glory of God through Christ. § 21 1. That the Spirit may be glorified He is given unto us to quicken us convert us work Faith in us Rom. 8 11. Ephes. 1. 19 20. according to all the promises of the Covenant Isa. 4. 4 5. Ezek. 19. 11. Ezek. 36. 26. 2. This being wrought in us
for the Glory of the Sonne we are actually interested according to the tenour of the Covenant at the same instant of time in the blood of Christ as to the Benefits which he hath procured for us thereby Yea this very work of the Spirit it selfe is a fruit and part of the purchase of Christ but we speak of our sense of this thing whereunto the communication of the spirit is antecedent And 3. To the Glory of the Father we are accepted with him justified freed from guilt pardoned and have peace with God Rom. 5. 1. Thus through Christ we have Accesse by one spirit unto the Father 2 Ephes. 2. 18. And thus are both Father and Sonne and the Holy Spirit Glorified in our justification and acceptation with God the Father in his Free Love the Sonne in his Full purchase and the Holy Spirit in his effectuall working 10. All this in all the parts of it is no lesse fully procured for us nor lesse freely bestowed on us for Christs sake and on his § 22 account as part of his purchase and merits then if all of us immediatly upon his death had been translated into Heaven only this way of our deliverance and freedome is fixed on that the whole Trinity may be glorified thereby And this may suffice in answer to the first Objection Though our Reconciliation with God be fully and compleatly procured by the death of Christ and all the ways and meanes whereby it is accomplished yet we are brought unto an Actuall enjoyment thereof by the way and in the order mentioned for the praise of the Glorious Grace of God The second Objection is that if the Righteousnesse and Obedience of Christ to the Law be imputed unto us then what need we yeild Obedience § 23 our selves To this also I shall returne answer as briefely as I can in the ensuing Observations Then 1. The placeing of our Gospell Obedience on the right foot of account that it may neither be exalted into a state condition Use nor End not given it of God nor any Reason Cause Motive end necessity of it on the other hand taken away weakned or impaired is a matter of Great importance Some make our Obedience the workes of Faith our workes the matter or cause of our Justification Some the condition of the Imputation of the Righteousnesse of Christ some the qualification of the Person justifyed on the one hand some exclude all the necessity of them and turne the Grace of God into lasciviousnesse on the other To debate these differences is not my present businesse only I say on this and other accounts the right stating of our Obedience is of great importance as to our walking with God 2. We doe by no meanes assigne the same place condition state and use to the Obedience of Christ imputed to us and § 24 our Obedience performed to God If we did they were really inconsistent And therefore those who affirme that our Obedience is the Condition or Cause of our Justification doe all of them deny the Imputation of the Obedience of Christ unto us The Righteousnesse of Christ is imputed to us as that on the account whereof we are accepted and esteemed Righteous before God and are really so though not inherently We are as truly Righteous with the Obedience of Christ imputed to us as Adam was or could have been by a compleat Righteousnesse of his own performance So Rom. 5. 18. by his Obedience we are made Righteous made so truely and so accepted as by the disobedience of Adam we are truely made Trespassours and so accounted And this is that which the Apostle desires to be found in in opposition to his Own Righteousnesse Phil. 3 9. But our own Obedience is not the Righteousnesse whereupon we are accepted and justifyed before God although it be acceptable to God that we should abound therein And this distinction the Apostle doth evidently deliver and confirme so as nothing can be more cleerly revealed Eph. 2. 8 9 10. For by Grace we are Saved through Faith and this not of our selves It is the guift of God Not of workes least any man should boast For we are his workes manship created in Christ Jesus unto good workes which God hath prepared that we should walke in them We are saved or justifyed for that it is whereof the Apostle treats by Grace through Faith which receives Jesus Christ and his Obedience not of workes least any man should boast but what workes are they that the Apostle intends The workes of Believers as in the very beginning of the next words is manifest for we are we Believers with our Obedience and our workes of whom I speake yea but what need then of workes need still there is we are the workmanship c. Two things the Apostle intimates in these words 1. A Reason why we cannot be saved by workes namely because we doe them not in or by our own strength which is necessary we should doe if we will be saved by them or justifyed by them but this is not so saith the Apostle for we are the workemanship of God c. all our workes are wrought in us by full and Effectuall undeserved Grace 2. An Assertion of the necessity of good workes notwithstanding that we are not saved by them and that is that God has ordained that we shall walke in them which is a sufficient ground of our Obedience what ever be the use of it If you will say then what are the true and proper Gospell § 25 Grounds Reasons Uses and Motives of our Obedience whence the necessity thereof may be demonstrated and our soules be stirred up to abound and be fruitfull therein I say they are so many lye so deep in the Mystery of the Gospell and Dispensation of Grace spread themselves so throughout the whole Revelation of the will of God unto us that to handle them fully and distinctly and to give them their due weight is a thing that I cannot engage in least I should be turned aside from what I principally intend I shall only give you some briefe heads of what might at large be insisted on 1. Our universall Obedience and good workes are indispensably necessary from the soveraigne appointment and will § 26 of God Father Son and Holy Ghost 1. In Generall this is the will of God even our Sanctification or Holinesse 1 Thess. 4. 3. this is that which God wills which he requires of us that we be holy that we be obedient That we do his will as the Angells doe in Heaven The Equity necessity profit and advantage of this ground of our Obedience might at large be insisted on And were there no more this might suffice alone If it be the will of God it is our duty 1. The Father hath ordeined or appointed it it is the will of the Father Ephes. 2. 10. the Father is spoken of personally Christ being mentioned as Mediator 2. The Sonne hath ordained and appointed it as Mediator Joh.
15 16. I have ordained you that you should bring forth fruite of Obedience and that it should remaine And 3. The Holy Ghost appoints and Ordaines Believers to workes of Obedience and Holinesse and to worke holinesse in others So in particular Act. 13. 2. He appoints and designes men to the great worke of Obedience in preaching the Gospell and in sinning men sinne against him 2. Our Holinesse our Obedience worke of Righteousnesse is § 27 one eminent and especiall end of the peculiar dispensation of Father Sonne and Spirit in the businesse of exalting the Glory of God in our Salvation of the Electing love of the Father the Purchasing love of the Sonne And the Operative love of the Spirit 1. It is a peculiar end of the Electing love of the Father Ephes. 1. 4. He hath chosen us that we should be holy and unblameable So Isa. 4. 3 4. His aime and designe in choosing of us was that we should be Holy and unblameable before him in love This he is to accomplish and will bring about in them that are his He chooses us to Salvation through the sanctification of the Spirit and beliefe of the truth 2 Thess. 2. 12. This the Father designed as the first and immediate end of Electing love And proposes the Consideration of that Love as a motive to Holinesse 1 Joh. 4. 8 9 10. 2. It is so also of the exceeding love of the Son whereof the Testimonys are innumerable I shall give but one or two Tit. 2. 14. Who gave himselfe for us that he might redeem us from all inquity and purify to himselfe a peculiar people zealous of good workes This was his aime his designe in giving himselfe for us as Ephes. 5. 26 27. Christ loved the Church and gave himselfe for it that he might sanctify and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 2 Cor. 5. 15. Rom. 6. 5. 3. It is the very worke of the Love of the Holy Ghost his whole worke upon us in us for us consists in preparing of us for Obedience enabling of us thereunto and bringing forth the fruits of it in us and this he doth in opposition to a Righteousnesse of our own either before it or to be made up by it Tit. 3. 5. I need not insist on this The fruits of the Spirit in us are known Gal. 5. 22. And thus have we a twofold bottome of the necessity of our Obedience and personall Holinesse God hath appointed it He requires it And it is an eminent immediate End of the distinct dispensation of Father Sonne and Hoy Ghost in the worke of our Salvation If Gods Soveraignty over us is to be owned If his Love towards us be to be regarded if the whole worke of the ever blessed Trinity for us in us be of any moment our Obedience is necessary 3. It is necessary in respect of the end thereof and that § 28 whether you Consider God our selves or the world 1. The end of our Obedience in respect of God is his Glory and Honour Mal. 1. 6. This is Gods honour all that we give him It is true he will take his honour from the stoutest and proudest Rebell in the world but all we give him is in our Obedience The Glorifying of God by our Obedience is all that we are or can be Particularly 1. It is the Glory of the Father Mat. 5. 16. Let your light so shine before men that they may see your Good workes and Glorify your Father which is in Heaven By our walking in the light of Faith doth Glory arise to the Father The fruits of his Love of his Grace of his Kindnesse are seen upon us and God is glorifyed in our behalfe And 2. The Sonne is Glorifyed thereby It is the will of God that as all men honour the Father so should they honour the Sonne Joh. 5. 23. and how is this done by believing in him Joh. 14. 1. obeying of him Hence Joh. 17. 10. He says He is Glorifyed in Believers and prays for an increase of Grace and Union for them that he may yet be more Glorifyed and all might know that as Mediator he was sent of God 3. The Spirit is Glorifyed also by it He is grieved by our Disobedience Ephes. 4. 30. and therefore his Glory is in our bringing forth fruit He dwells in us as in his Temple which is not to be defiled Holinesse becometh his Habitation for ever Now if this that hath been said be not sufficient to evince a necessity of our Obedience we must suppose our selves to speake with a sort of men who regard neither the Soveraignty nor Love nor Glory of God Father Son or Holy Ghost Let men say what they please though our Obedience should be all lost and never regarded which is impossible for God is not unjust to forget our labour of love yet here is a sufficient bottome ground and Reason of yeilding more Obedience unto God then ever we shall doe whilst we live in this world I speake also only of Gospell Grounds of Obedience and not of those that are Naturall and Legall which are indispensable to all mankind 2. The end in respect of our selves immediately is threefold § 29 1. Honour 2. Peace 3. Usefullnesse 1. Honour It is by Holinesse that we are made like unto God and his Image is renewed againe in us This was our honour at our Creation this exalted us above all our fellow creatures here below we were made in the Image of God This we lost by sinne and became like the beasts that perish To this honour of conformity to God of bearing his Image are we exalted againe by Holinesse alone Be ye holy says God because I am Holy 1 Pet. 1. 16. And be you perfect that is in doing good as your Heavenly Father is perfect Math. 5. 48. in a likenesse and conformity to him and herein is the Image of God renewed Ephes. 4. 23 24. Therein we put on the new man which after God is created in Righteousnesse and Holinesse of truth This was that which originally was attended with power and dominion is still all that is beautifull or comely in the world How it makes men honourable and precious in the sight of God of Angells of men how alone it is that which is not despised which is of price before the Lord what contempt and scorne he hath of them in whom it is not in what Abomination he hath them and all their ways might easily be evinced 2. Peace by it we have Communion with God wherein Peace alone is to be enjoyed The Wicked are like a troubled Sea that § 30 cannot rest and there is no peace to them saith my God Isa. 48. 21. There is no peace rest or quietnesse in a distance separation or alienation from God He is the rest of our
objection is made to it and for those who think it may have any weight I referre them to the Answer given in that Chapter by the Apostle as also to what was said before to the necessity of our obedience notwithstanding the Imputation of the Righteousnes of Christ. But you will say How should we addresse our selves to the performance of this duty what path are we to walk in § 60 1. Faith exercises it's selfe in it especially three waies 1. In Meditation The heart goes over in its own thoughts the part above insisted on sometimes severally semetimes joyntly sometimes fixing primarily on one thing sometimes on another and sometimes going over the whole At one time perhaps the soule is most upon consideration of its own sinfulnesse and filling it selfe with shame and selfe abhorrency on that account sometimes it is filled with the thoughts of the Righteousnesse of Christ and with joy unspeakable and glorious on that account Especially on great occasions when grieved and burthened by negligence or eruption of corruption then the soule goes over the whole work and so drives things to an issue with God and takes up the peace that Christ hath wrought out for him 2. Considering and enquiring into the promises of the Gospell which hold out all these things the Excellency Fullnesse and Suitablenesse of the Righteousnesse of Christ the Rejection of all false Righteousnesse and the commutation made in the Love of God which was formerly insisted on 3. In Prayer herein doe their Soules goe through this work day by day And this communion have all the Saints with the Lord Jesus as to their Acceptation with God which was the first thing proposed to consideration CHAP. IX Of Communion with Christ in holinesse The severall Acts ascribed unto the Lord Christ herein 1. His Intercession 2. Sending of the Spirit 3. Bestowes habituall Grace What that is and wherein it consists This purchased by Christ bestowed by him Of actuall Grace How the Saints hold communion with Christ in these things manifested in sundry particulars OUr Communion with the Lord Jesus as to that Grace of Sanctification and Purification whereof we have § 1 made mention in the severall distinctions and degrees thereof formerly is nextly to be considered And herein the former Method must be observed and we must shew 1. What are the peculiar Actings of the Lord Christ as to this Communion and 2 dly what is the Duty of the Saints herein The summe is how we hold Communion with Christ in Holinesse as well as in Righteousnesse and that very briefly There are severall Acts ascribed unto the Lord Jesus in reference to this particular as § 2 1. His Interceding with the Father by vertue of his Oblation in the behalfe of his that he would bestow the Holy Spirit on them Here I chuse to enter because of the oblation of Christ it selfe I have spoken before Otherwise every thing is to be run up to that head that sourse and spring There lies the foundation of all spirituall mercies whatever as afterwards also shall be manifested Now the Spirit as unto us a Spirit of Grace Holinesse and Consolation is of the purchase of Christ. It is upon the matter the great promise of the New Covenant Ezek. 11. 19. I will put a new Spirit within you So also Chap. 36. v. 27. Jerem. 32. 39 40. and in sundry other places whereof afterwards Christ is the Mediator and Surety of this new Covenant Heb. 7. 22. Jesus was made Surety of a better Testament or rather Covenant A Testament needs no Surety He is the undertaker on the part of God and man also Of man to give satisfaction of God to bestow the whole Grace of the Promise as Chap. 9. 15. For this cause he is the Mediator of the New Testament that by meanes of death for the Redemption of Transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance He both satisfied for sin and procured the promise He procures all the Love and Kindnesse which are the fruits of the Covenant being himselfe the Originall promise thereof Gen. 3. 16. The whole being so ordered in all things and made sure 2 Sam. 23 5. that the residue of its Effects should all be derived from him depend upon him and be procured by him that he in all things might have the preheminence Col. 1. 19. according to the compact and agreement made with him Isa. 53. 12. They are all the Purchase of his blood and therefore the Spirit also as promised in that Covenant 1 Cor. 1. 20. Now the whole Fruit and Purchase of his Death is made out from the Father upon his Intercession This Ioh. 14. 16 17 18. He promiseth his Disciples that he will pursue the worke which he hath in hand in their behalfe and intercede with the Father for the Spirit as a fruit of his purchase Therefore He tells them that He will not pray the Father for his Love unto them because the Eternall Love of the Father is not the Fruit but the Fountaine of his Purchase but the Spirit that is a Fruit that saith He I will pray the Father for c. And what Christ asketh the Father as Mediator to bestow on us that is part of his Purchase being promised unto him upon his undertaking to doe the will of God And this is the First thing that is to be considered in the Lord Jesus as to the communication of the spirit of Sanctification and purification the First thing to be considered in this our Communion with him He intercedes with his Father that he may be bestowed on us as a Fruit of his Death and Bloodshed in our behalfe This is the Relation of the Spirit of Holinesse as bestowed on us unto the Mediation of Christ. He is the great foundation of the covenant of Grace being himselfe everlastingly destinated and freely given to make a purchase of all the good things thereof Receiving according to promise the Holy Ghost Acts 2. 33. he sheds him abroad on his own This Faith considers fixes on dwells upon For 2 ly His Prayer being granted as the Father allwaies hears him He actually sends his Spirit into the Hearts of his Saints there to dwell in his stead and to doe all things for them and in them which He himselfe hath to doe This Secondly is the Lord Christ by Faith to be Eyed in and that not only in respect of the first enduing of our hearts with his Holy Spirit but also of the continuall supplies of it drawing forth and exciting more effectuall Operations and Actings of that indwelling Spirit Hence though Ioh. 14. 16. He says the Father will give them the Comforter because the Originall and Soveraigne Dispensation is in his hand and it is by him made out upon the Intercession of Christ yet not being bestowed immediatly on us but as it were given into the hand of Christ for us He affirmes
of the Spirit in his comming He will come his own will is in his worke 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will send him the mystery of his sending the § 10 Spirit our Saviour instructs his Desciples in by degrees Ch. 14. 16. he saith I will PRAY THE FATHER He shall send you another Comforter In the progresse of his discourse he gets one step more upon their faith v. 26. But the Comforter which is the Holy Ghost whom THE FATHER WILL SEND IN MY NAME but Chap. 15. 26. he saith I WILL SEND HIM FROM THE FATHER and here absolutely I WILL SEND HIM The businesse of sending the Holy Ghost by Christ which argues his personall Procession also from him the Sonne was a deep mystery which at once they could not beare and therefore he thus instructs them in it by degrees This is the sum the presence of the Holy Ghost with Believers as a Comforter sent by Christ for those ends and purposes for which he is promised is better and more profitable for Believers then any corporeall presence of Christ can be now he hath fullfilled the one sacrifice for sinne which he was to offer Now the holy Spirit is promised under a twofold consideration § 11 1. As a Spirit of Sanctification to the Elect to convert them and make them Believers 2. As a Spirit of Consolation to Believers to give them the priviledges of the death and purchase of Christ it is in the latter sense onely wherein he is here spoken of now as to his presence with us in this regard and the end and purposes for which he is sent for what is aymed at observe 1. The Rise and fountaine of it 2. The manner of his being given 3. Our manner of receiving him 4. His abiding with us 5. His acting in us 6. what are the Effects of his working in us And then how we hold Communion with him will from all these appeare What the Scripture speaketh to these particulars shall briefly be considered 1. For the fountaine of his coming it is mentioned Joh. 15. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He proceedeth from the Father this § 12 is the fountaine of this dispensation He proceedeth from the Father now there is a twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or procession of the Spirit 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of Substance and personality 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensatory in respect of the worke of grace of the first in which respect he is the Spirit of the Father and the Sonne proceeding from both eternally so receiving his substance and personality I speake not It is a businesse of another nature then that I have now in hand Therein indeed lyes the first most remote foundation of all our distinct Communion with him and our worship of him But because abiding in the naked consideration hereof we can make no other progresse then the bare acquiescence of Faith in the mystery revealed with the performance of that which is due to the Person solely on the account of his Participation of the Essence I shall not at present dwell upon it His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proceeding mentioned in the place insisted on is his oeconomicall or dispensatory proceeding for the carrying § 13 on of the worke of Grace It is spoken of him in reference to his being sent by Christ after his Ascention I will send him which proceedeth namely then when I send him As God is said to arise out of his place Isa 26. 21. not in regard of any mutation in him but of the new worke which he would effect so it followes the Lord comes out of his place to punish the inhabitants of the earth And it is in reference to a peculiar work that he is said to proceed namely to testify of Christ which cannot be assigned to him in respect of his Eternall procession but of his actuall dispensation As it is said of Christ He came forth from God The single mention of the Father in this place and not of the Sonne belongs to the gradation before mentioned whereby our Saviour discovers this mystery to his Disciples He speakes as much concerning himselfe Joh. 16. 7. And this Relation ad extra as they call it of the spirit unto the Father and the Sonne in respect of operation proves his Relation ad intra in respect of personall procession whereof I spake before Three things are considerable in the foundation of this dispensation in reference to our Communion with the Holy Ghost § 14 1. That the will of the Spirit is in the worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes forth himselfe frequent mention is made as we shall see afterwards of his being sent his being given and powred out that it might not be thus apprehended either that this spirit were altogether an inferiour created Spirit a meer servant as some have blasphemed nor yet meerly principally as to his personality the vertue of God as some have fancied He hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personall properties applyed to him in this worke arguing his personality and liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He of himselfe and of his own accord proceedeth 2. The Condescention of the Holy Ghost in this order of working this dispensation to proceed from the Father and the Sonne as to this worke to take upon him this worke of a comforter as the Sonne did the worke of a Redeemer of which afterwards 3. The fountaine of the whole is discovered to be the Father that we may know his workes in the pursuit of electing love which every where is ascribed to the Father This is the order here intimated 1. There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father or the purpose of his Love the fountaine of all Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the asking of the Son Joh 14. 15. which takes in his merit and purchase whereunto follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or willing proceeding of the Holy Ghost And this gives testimony also to the Foundation of this whole discourse namely our peculiar Communion with the Father in Love the Son in Grace and the Holy Ghost in Consolation This is the door and entrance of that fellowship of of the Holy Ghost whereunto we are called His Gracious and blessed Will his infinite ineffable condesension being eyed by Faith as the foundation of all those Effects which he workes in us and Priviledges whereof by him we are made partakers our soules are peculiarly conversant with him and their Desires affections and thankfullnesse terminated in him of which more afterwards This is the first thing considerable is our Communion with the Holy Ghost 2. The manner of his collaion or bestowing or the manner of his Communication unto us from this fountain is hereinalso § 15 considerable and it is variously expressed to denote three things 1. The freenesse of it thus he is said to be given Joh. 14. 16. he shall give you another comforter I need not multiply places to this
purpose The most frequent Adjunct of the Communication of the Spirit is this that he is given and received as of Gift he will give his holy Spirit to them that aske him that which is of gift is free the Spirit of grace is given of grace And not only the Spirit of Sanctification or the Spirit to Sanctifie convert us is a gift of free grace but in the sence whereof we speak in respect of consolation he is of gift also he is promised to be given unto Believers Hence the Spirit is said to be received by the Gospell not by the Law Gal. 3. 2 that is of meer grace not of our own procuring And all his workings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free donations He is freely bestowed and freely workes and the different measures wherein he is received for those ends and purposes of consolation which we shall consider by Believers which are great various and unexpressable arise from hence that we have him by donation or freegift And this is the Tenor whereby we hold and enjoy him a Tenor of free donation So is he to be eyed so to be asked so to be received And this also faith takes in and closeth withall in our Communion with the Comforter The Conjunction and accord of his Will with the Guift of Father and Sonne The one respecting the distinct operation of the Deity in the Person of the Holy Ghost the other the oeconomy of the whole Trinity in the worke of our Salvation by Jesus Christ. Here the Soul rejoyceth its selfe in the Comforter that he is willing to come to him that he is willing to be given him And seeing all is Will and Gift Grace is magnifyed on this account 2. The Authority of it thence he is said to be SENT § 16 Chap. 14. 26. the Father will send him in my name and Chap. 15. 26. I will send him unto you from the Father and him will I send to you chap 16. 17. This mission of the holy Ghost by the Father and the Son as it answers the order of the persons subsistence in the blessed Trinity and his procession from them both so the order voluntarily engaged in by them for the accomplishment as was said of the worke of our Salvation There is in it in a most speciall manner the Condescension of the Holy Ghost in his Love to us to the Authoritative delegation of Father and Son in this businesse which argues not a disparity dissimilitude or inequality of Essence but of Office in this worke It is the Office of the Holy Ghost to be an Advocate for us and a Comforter to us in which respect not absolutely he is thus sent Authoritatively by Father and Sonne It is a known maxime that Inaequalitas officii non tollit aequalitatem naturae This subjection if I may so call it or inequality in respect of office doth no way's prejudice the equality of nature which he hath with Father and Sonne no more then the mission of the Son by the Father doth his And on this Authoritative mission of the Spirit doth the right Apprehensions of many mysterys in the Gospell and the ordering of our hearts in Communion with him depend Hence is the sinne against the Holy Ghost what it is I doe § 17 not now dispute unpardonable and hath that Adjunct of Rebellion put upon it that no other sin hath namely because he comes not he acts not in his own name only though in his own also but in the name and Authority of the Father Son from and by whom he is sent and therefore to sinne against him is to sinne against all the Authority of God all the Love of the Trinity and the utmost condescension of each person to the worke of our Salvation It is I say from the Authoritative mission of the Spirit that the sinne against him is peculiarly unpardonable It is a sin against the recapitulation of the love of the Father Son and Spirit And from this consideration were that our present businesse might the true nature of the sin against the Holy Ghost be investigated Certainely it must consist in the contempt of some operation of his as acting in the name and Authority of the whole Trinity and that in their ineffable condescension to the worke of Grace But this is of another Consideration 2. On this account we are to pray the Father and the Son § 18 to give the Spirit to us Luk. 11. 13. your Heavenly Father will give his holy Spirit to them that aske him now the Holy Ghost being God is no lesse to be invocated praied to and called on then the Father and Son as elsewhere I have proved how then doe we aske the Father for him as we doe in all our Supplications seeing that we also pray that he himselfe would come to us visite us and abide with us In our prayers that are directed to himselfe we consider him as essentially God over all blessed for evermore we pray for him from the Father and Sonne as under this mission and delegation from them And indeed God having most plentifully revealed himselfe in the order of this dispensation to us we are as Christians generally do in our Communion to abound in answerable addresses that is not onely to the Person of the holy Ghost himselfe but properly to the Father and Son for him which refers to this dispensation 3. Hence is that great weight in particular laid upon our § 19 not grieving the spirit Eph. 4. 30. because he comes to us in the name with the Love and upon the condescension of the whole blessed Trinity To doe that which might grieve him so sent on such an account for that end and purpose which shall afterwards be mentioned is a great aggravation of sinne He expects cheerfull entertainment with us and may do so justly upon his own account and the account of the work which he comes about but when this also is added that he is sent of the Father and the Son commissioned with their Love and Grace to communicate them to their soules this is that which is or ought to be of unspeakable esteeme with Believers And this is that second thing expressed in the manner of his communication he is sent by Authority He is said to be powred out or shed on us Titus 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 20 that holy Ghost which he hath richly powred out upon us or shed on us abundantly And this was the chiefe expression of his communication under the old Testament the mystery of the Father and the Son and the matter of commission and delegation being then not so clearly discovered Isaiah 32. 15. untill the spirit be powred on us from on high and the wildernesse be a fruitfull field and the fruitfull field be counted for a forrest that is 'till the Gentiles be called and the Jews rejected and chap. 43 3 I will powre my spirit upon thy seed and my blessing upon
spirit of sanctification was still with David but saith he restore unto me the joy of thy salvation that is the spirit of Consolation that was lost when the promise was made good in the abode of the other 3. The comforter may abide as a Comforter when he doth not actually comfort he soule in truth as to the Essence of Holinesse § 27 he cannot dwell in us but withall he must make us holy for the Temple of God is holy but as to his comforting his actings therein are all of his Soveraigne will so that he may abide and yet no actually comfort us 4. The Spirit often works for it and tenders consolation to § 28 us when we doe not receive it the well is nigh and we see it not we refuse to be comforted I told you that the Spirit as a sanctifier comes with power to conquer an unbelieving heart the spirit as a comforter comes with sweetnesse to be received in a believing heart He speakes we believe not that it is his voyce he tenders the things of consolation and we receive them not my sore ran saith David and my soul refused to be comforted 5. I deny that ever the Holy Spirit doth absolutely and universally § 29 leave a believing soule without consolation a man may be darkned clouded refuse comfort actually find none feele none but radically he hath a foundation of Consolation which in due time will be drawn forth and therefore when God promises that he will heale sinners restore comfort to them as Isa. 57. 17. it is not that they were without any but that they had not so much as they needed that that promise is made To insist on the severall ways whereby men refuse comfort and come short of the strong consolation which God is willing that we should receive is not my purpose at present Thus then the Spirit being sent and given abideth with the soules of Believers leaves them not though he variously manifest himselfe in his operations of which in the next place CHAP. II. Of the Actings of the Holy Ghost in us being bestowed on us He worketh effectually distributeth giveth HAving thus declared from whence and how the Holy Ghost is given unto us as a spirit of Consolation § 1 I come in the next place to declare what are his actings in us and towards us being so bestowed on us and received by us Now here are two generall Heads to be considered 1. The manner and kind of his actings in us which are variously expressed and 2. The particular products of his actings in our soules wherein we have Communion with him The first is variously expressed I shall passe through them briefly 1. He is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke effectually 1 Cor. 12. 11. § 2 all these worketh or effecteth that one and selfe same spirit it is spoken there indeed in respect of his distribution of gifts but the way is the same for the Communication of Graces and priviledges he doth it by working which as it convinces his personality especially as considered with the words following dividing to every man according to his will for to worke according to will is the the inseparable property of a person and is spoken expressely of God Eph. 1. 11. so in relation to v. 6. foregoing it makes no lesse evident his Deity What he is here said to doe as the Spirit bestowed on us and given unto us there is he said as God himselfe to doe there are diversity of operations but it is one God that worketh all in all which here in other words is all these worketh the selfe same spirit dividing to every man as he will What we have then from him we have by the way of his energeticall working It is not by proposing this or that Argument to us perswading us by these or those morall motives or inducements alone leaving us to make use of them as we can But he workes effectually himselfe what he communicates of Grace or consolation to us 2. In the same verse as to the manner of his operation He is § 3 said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divideth or distributeth to every one as he will This of distribution adds to that of operation choise judgement and freedome He that distributes variously doth it with choise and judgement and freedome of will such are the proceedings of the Spirit in his dispensations to one he giveth one thing eminently to another another To one in one degree to another in another Thus are the Saints in his soveraginty kept in a constant dependance on him He distributs as he will who should not be content with his portion what claime can any lay to that which he distributeth as he will which is farther manifested 3. By his being said to give when and what he bestows § 4 they speake with other tongues as the spirit gave them utterance Act. 2. 4. he gave them to them that is freely whatever he bestows npō us is of his gift And hence it is to be observed that in the Oeconomy of our Salvation the acting of no one person doth prejudice the frreedome and liberty of any other so the Love of the Father in sending the Sonne is free and his sending doth no ways prejudice the liberty and Love of the Son but that he lays down his life freely also So the Sati-faction and purchase made by the Sonne doth no way prejudice the freedome of the Fathers Grace in pardoning accepting us thereupon so the Father's and Sonne 's sending of the Spirit doth not derogate from his freedome in his workings but he gives freely what he givts And the reason of this is because the will of the Father Sonne and Holy Ghost is essentially the same so that in the acting of one there is the Counsell of all and each freely therein Thus in Generall is the manner and kind of his working in § 5 us and towards us being bestowed upon us described Power choyse freedome are evidently denoted in theexpressions insisted on It is not any peculiar worke of his towards us that is hereby declared but the manner how he doth produce the Effects that shall be insisted on That which remaines in the last place for the explanation of § 6 the things proposed to be explained as the foundation of the Communion which we have with the Holy Ghost is the Effects that being thus sent thus working he doth produce which I shall do not casting them into any artificiall method but taking them up as I find them lying scattered up and down in the Scripture only descending from those which are more generall to those which are more particular neither aiming nor desiring to gather all the severalls but insisting on those which do most obviously occurre Only as formerly so now you must observe that I speake of the spirit principally if not only as a comforter and not as a sanctifier § 7 and therefore the great work of the spirit towards us
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.
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
its Acceptation with God in friendship So is Christ said to be our Peace Eph. 2. 14. by slaying the enmity between God and us and in taking away the handwriting that was against us Rom. 5. 1. being justified by Faith we have Peace with God A comfortable perswasion of our Acceptation with God in Christ is the bottome of this peace it enwrapps deliverance from Eternall wrath hatred curse condemnation all sweetly affecting the soule and conscience And this is a Branch from the same Root with that foregoing § 7 A consequent of the Effects of the Holy Ghost before mentioned Suppose a man chosen in the eternall Love of the Father Redeemed by the blood of the Son and justified freely by the Grace of God so that he hath a right to all the promises of the Gospell yet this person can by no reasonings nor arguings of his own heart by no considerations of the promises themselves nor of the Love of God or Grace of Christ in them be brought to any establishment in peace untill it be produced in him as a fruit and consequent of the work of the Holy Ghost in him and towards him Peace is the fruit of the spirit Gal. 5. 22. The savour of the spirit is life and Peace Rom. 8. 6. All we have is from him and by him 3. Joy also is of this number The Spirit as was shewed is § 8 called the Oyle of Gladnesse Heb. 1. 10. his anointing brings Gladnesse with it Isa. 61. 3. the oyle of joy for mourning The kingdome of God is righteousnesse Peace and joy in the Holy Ghost Rom. 14. 17. 1 Thes. 1. 6. Received the Gospel with joy in the Holy Ghost with joy as Peter tells believers unspeakable and full of glory 1 Pet 1. 8. To give joy to the hearts of Believers is eminently the work of the Comforter this he doth by the particulars before instanced in that rejoycing in hope of the Glory of God mentioned Rom. 5. 2. which carries the Soule through any Tribulation even with glorying hath its rise in the Spirits shedding abroad the love of God in our hearts v 5. Now there are two wayes whereby the Spirit worketh this joy in the hearts of believers 1. He doth it immediately by himselfe without the consideration of any other Acts or works of his or the interposition of § 9 any reasonings or deductions and conclusions As in sanctification He is a well of water springing up in the Soule immediately exerting his efficacy and refreshment so in Consolation He Immediately works the soule and minds of men to a joyfull rejoycing and spirituall frame filling them with Exultation and gladnesse not that this arises from our reflex consideration of the Love of God but rather gives occasion thereunto When he so sheds abroad the love of God in our hearts and so filling them with gladnesse by an immediate act and operation as he caused John Baptist to leap for joy in the womb upon the approach of the mother of Jesus Then doth the Soule even from hence raise it selfe to a consideration of the Love of God whence joy and rejoycing doth also flow Of this joy there is no account to be given but that the spirit worketh it when and how he will he secretly infuseth and distills it into the soule prevailing against all feares and sorrowes filling it with gladnesse exultations and sometimes with unspeakable raptures of mind 2. Mediately by his other workes towards us He gives a § 10 sense of the love of God with our Adoption and acceptation with him and on the consideration thereof enables us to re-receive it Let what hath been spoken of his operations towards us be considered what Assurance he gives us of the Love of God what life power and security what pledge of our eternall welfare and it will be easily perceived that he lays a sufficient foundation of this Joy and gladnesse not that we are able upon any rationall consideration deduction or conclusion that we can make from the things mentioned to affect our hearts with the joy and gladnesse intended it is left no lesse the proper worke of the Spirit to doe it from hence and by the intervenience of these considerations then to doe it immediately without them This processe of producing joy in the heart we have Psal. 23. 5 6. Thou annoyntest my head with oyle Hence is the conclusion as in the way of exultation surely goodnesse and mercy shall follow me Of this effect of the Comforter see Isai. 35. throughout 4. Hope also is an effect of those workings of the Holy Ghost in us and towards us Rom. 15. 13. These I say are the generall § 11 consequents of the Effects of the Holy Ghost upon the hearts of Believers which if we might consider thē in their offspring with all the branches that shoot out from them in Exultation Assurance Boldnesse Confidence Expectation glorying and the like it would appeare how farre our whole Communion with God is influenced by them But I only name the heads of things and hasten to what remaines it is the generall and particular way of our Communion with the Holy Ghost that should nextly ensue but that some other considerations necessarily do here interpose themselves CHAP. V. Some observations and inferences from Discourses foregoing concerning the Spirit The contempt of the whole Administration of the Spirit by some The vaine pretence of the Spirit by others The false Spirit discovered THis processe being made I should now shew immediately § 1 how we hold the communion proposed with the Holy Ghost in the things laid down and manifested to containe his peculiar worke towards us But there are some miscarriages in the world in reference unto this dispensation of the Holy Ghost both on the one hand and the other in contempt of his true worke and pretence of that which is not that I cannot but remark in my passage which to do shall be the businesse of this chapter 1. Take a view then of the state and condition of them § 2 who professing to believe the Gospell of Jesus Christ do yet contemne and despise his spirit as to all its operations Gifts Graces and dispensations to his Churches and Saints Whilst Christ was in the World with his disciples he made them no greater promise neither in respect of their own good nor of carrying on the worke which he had committed to them then this of giving them the holy Ghost Him he instructeth them to pray for of the Father as that which is needfull for them as bread for children Luke 11. 13. Him he promiseth them as a well of water springing up in them for their refreshment strengthning and consolation unto everlasting life John 7. 37 38 39. As also to carry on and accomplish the whole worke of the ministry to them committed John 16. 8. 9 10. with all those eminent workes and priviledges before mentioned And upon his Ascension this is laid as the bottome of that
glorious Communication of gifts and Graces in his plentifull effusion mentioned Ephes. 4. 8 11. 12. namely That he had received of the Father the Promise of the Holy Ghost Act. 2. 33. and that in such an eminent manner as thereby to make the greatest and most glorious difference betwen the Administration of the new Covenant and old Especially doth the whole worke of the ministry relate to the Holy Ghost though that be not my present businesse to evince He calls men to that worke and they are separated unto him Act. 13. 2. He furnisheth them with gifts and abilitys for that employment 1 Cor. 12. 7 8 9 10. Soc that the whole Religion we professe without this Administration of the Spirit is nothing nor is there any fruite without it of the Resurrection of Christ from the the dead This being the state of things that in our worship of Obedience to God in our own consolation sanctification and ministeriall employment the Spirit being the Principle the life soule the all of the whole yet so desperate hath been the malice of Satan and wickednesse of men that their great endeavour hath been to shut him quite out of all Gospell administrations First his Gifts and Graces were not only decryed but almost excluded from the publike worship of the Church by the § 3 imposition of an operous forme of service to be read by the minister which to doe is neither a peculiar gift of the Holy Ghost to any nor of the ministry at all It is marvellous to consider what pleas and pretences were invented and used by learned men from its Antiquity its composure or approbation by Martyrs the beauty of Uniformity in the worship of God established and pressed thereby c. for the defence and maintenance of it But the maine Argument they insisted on and the chiefe field wherein they expatiated and layd out all their Eloquence was the vaine babling repetitions and folly of men praying by the Spirit When once this was fallen upon all at least as they supposed was carryed away before them and their Adversaries rendred sufficiently ridiculous So great is the cunning of Satan and so unsearchable are the follys of the hearts of men The summe of all these reasonings amount to no more but this Though the Lord Jesus Christ hath promised the Holy Ghost to be with his Church to the end of the world to fit and furnish men with gifts and abilitys for the carrying on of that worship which he requires and accepteth at our hands yet the worke is not done to the purpose the gifts he bestows are not sufficient to that end neither as to invocation nor doctrine therefore we will not only help men by our directions but exclude them from their exercise This I say was the summe of all as I could undeniably evidence Were that my present busines What innumerable evills ensue on this Principle in a formall setting a part of men to the ministry who had never once tasted of the powers of the world to come nor received any gifts from the Holy Ghost to that purpose of crying up and growing in an outside pompous worship wholly forraign to the power and simplicity of the Gospell of silencing destroying banishing men whose ministry was accompanyed with the evidence and demonstration of the Spirit I shall not need to declare This is that I ayme at to point out the publike contempt of the Holy Ghost his gifts and graces wtih their administration in the Church of God that hath been found even where the Gospell hath been professed Again it is a thing of most sad consideration once to call to § 4 mind the improvement of that principle of contempt of the Spirit in private men their ways The name of the spirit was grown a terme of reproach To plead for or pretend to pray by the Spīrit was enough to render a man the object of scorne and reproach from all sorts of men from the Pulpit to the stage What you are full of the Spirit you will pray by the spirit you have the gift come let us heare your non-sence And yet perhaps these men would think themselves wronged not to be accounted Christians Christians yea have not some pretending themselves to be leaders of the flock yea mounted a story or two above their brethren and claiming a Rule and goverment over them made it their businesse to scoffe at and reproach the gifts of the spirit of God And if this were the frame of their Spirit what might be expected from others of professed prophannesse It is not imaginable to what height of blasphemy the processe in this kind amounted The Lord grant there be nothing of this cursed leaven still remaining amongst us Some bleatings of ill importance are sometimes heard Is this the fellowship of the Holy Ghost that Believers are called unto Is this the due Entertainment of him whom our Saviour promised to send for the supply of his Bodily absence so as we might be no loosers thereby Is it not enough that mē should be contented with such a stupid blindnesse as being called Christians to looke no farther for this comfort and consolation then morall considerations common to Heathens would lead them when one infinitely holy and blessed person of the Trinity hath taken this office upon him to be our Comforter but they must oppose and despise him also nothing more discovers how few there are in the world that have interest in that blessed name whereby we are all called But this is no place to pursue this discourse The aime of this discourse is to evince the folly and madnesse of men in generall who professe to own the Gospell of Chist and yet contemne and despise his Spīrit in whomsoever he is manifested Let us be zealous of the gifts of the Spirit not envious at them Frō what hath bin discoursed we may also try the spirits that are § 5 gone abroad in the world which have been exercising themselves at severall seasons ever since the Ascention of Christ. The iniquity of the generation that is past passing away lay in open cursed opposition to the holy Ghost God hath been above them wherein they behaved themselves presumptiously Satan whose designe as he is God of this world is to be uppermost not to dwell wholly in any forme cast down by the providence of God hath now tran formed himselfe into an Angell of light and he will pretend the Spirit also and only But there are seducing Spirits 1 Tim. 4. 1. And we have a command not to believe every Spirit but try the Spirits 1 Joh. 4. 16. And the reason added is because many false Spirits are gone abroad in the world that is men pretending to the Revelation of new Doctrines by the Spirit whose deceipts in the first Church Paul into mateth 2 Thess. 2. 2. Calling on men not to be shaken in mind by Spirit The truth is the Spirits of these days are so grosse that a
spoken only to prepare our hearts to the communion proposed and what a little portion is it of what might be spoken how might all these considerations be aggravated what a numberlesse number might be added it suffices that from what is spoken it appeares that the work in hand is amongst the greatest duties and most excellent priviledges of the Gospel CHAP. VII The generall wayes of the Saints acting in Communion with the Holy Ghost AS in the account given of the Actings of the Holy Ghost in us we manifested first the generall adjuncts of his actings § 1 or the manner thereof so now in the description of the Returnes of our soules to him I shall in the first place propose the generall actings of Faith in reference to this work of the Holy Ghost and then descend unto particulars Now there are three generall wayes of the soules deportment in this communion expressed all negatively in the Scripture but all including positive duties 1. Now these are First Not to grieve him 2. Secondly Not to quench his motions § 2 3. Thirdly Not to resist him There are three things considerable in the Holy Ghost 1. First His Person as dwelling in us § 3 2. Secondly his actings by Grace or his motions 3. Thirdly His working in Ordinances of the word and the Sacraments all for the same end and purpose To these three are the three cautions before suited 1. First not to grieve him in respect of his Person dwelling in us 2. Secondly Not to quench him in respect of the actings and motions of his grace 3. Thirdly Not to resist him in respect of the Ordinances of Christ and his guifts for their administration Now because the whole generall duty of Believers in their communion with the Holy Ghost is comprised in these three things I shall handle them severally The First Caution concernes his Person immediately as dwelling in us It is given Eph. 4. 30. Grieve not the holy Spirit of God § 4 There is a complaint Isai. 63. 10. of them who vexed or grieved the Spirit of God And from thence doth this Caution seem to be taken That it is the Person of the Holy Ghost which is here intended is evident First from the Phrase or manner of expression with a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy spirit And also 2. From the work assigned to him in the following words of Sealing to the day of Redemption Which as hath been manifested is the work of the Holy Ghost Now whereas this may be understood of the spirit in others or in ourselves it is evident that the Apostle intends it in the latter sense by his addition of that signall and eminent priviledge which we our selves enjoy by him he seales us to the day of redemption Let us see then the tendency of this expression as comprizing the first Generall rule of our communion with the Holy Ghost Grieve not the spirit The terme of grieving or affecting with sorrow may be considered either Actively in respect of the Persons grieving or Passively in respect of the Persons grieved In the latter sense the expression is Metaphoricall the Spirit cannot be grieved or affected with sorrow which inferrs alteration disappointment weakenesse all incompatible with his infinite perfections yet men may actively do that which is fit and able to grieve any one that stands affected towards them as doth the Holy Ghost If he be not grieved it is no thanks to us but to his own unchangeable nature So that there are two things denoted in this expression First That the Holy Ghost is affected towards us as one that is loving carefull tender concerned in our good and welldoing and therefore upon our miscarriages is said to be grieved As a good friend of a kind and loving nature is apt to be so on the miscarriage of him whom he doth affect And this is that we are principally to regard in this caution as the ground and foundation of it the Love Kindnesse and tendernesse of the Holy Ghost unto us Grieve him not Secondly That we may doe those things that are proper to grieve him though he be not passively grieved our sin being no lesse therein then if he were grived as we are Now how this is done how the Spirit is grieved the Apostle declareth in the contexture of that discourse verses 21 22 23 24. He presseth to a progresse in Sanctification and all the fruits of Regeneration vers 25 26 27 28 29. He dehorts from sundry particular evills that were contrary thereto and then gives the generall enforcement of the one and the other and grieve not the Holy Spirit of God that is by coming short of that universall Sanctification which our planting into Christ doth require The positive duty included in this caution of not grieving the holy Spirit is this That we pursue universall Holinesse with regard unto and upon the account of the love kindnesse and tendernesse of the Holy Ghost This is the foundation of our Communion we have in generall When the soul considers the love kindnesse and tendernesse of the Holy Ghost unto him when he considers all the fruits and acts of his love and goodwill towards him and on that account and under that consideration because he is so concerned in our ways walkings to abstaine frō evills to walke in all duties of Holinesse this is to have communion with him This consideration that the Holy Ghost who is our Comforter is delighted with our obedience grieved at our evills and follies being made a continuall motive to and reason of our close walking with God in all holinesse is I say the first generall way of our Communion with him Here let us fixe a little We loose both the power and pleasure § 6 of our Obedience for want of this consideration We see on what account the Holy Ghost undertakes to be our Comforter by what ways and meanes he performes that Office towards us what an unworthy thing it is to grieve him who comes to us on purpose to give us consolation Let the soule in the whole course of its obedience exercise its selfe by faith to thoughts hereof and lay due weight upon it The Holy Ghost in his infinite love and kindnesse towards me hath condescended to be my Comforter He doth it willingly freely powerfully what have I received from him in the multitude of my perplexitys how hath he refreshed my soule Can I live one day without his consolations And shall I be regardlesse of him in that wherein he is concerned shall I grieve him by negligence sinne and folly shall not his love constraine me to walke before him to all well pleasing So have we in generall fellowship with him The second is that of the 1 Thess. 5. 19. Quench not the Spirit There are various thoughts about the sense of these words § 7 The Spirit in others that is their spirituall gifts say some But then it falls in with what follows vers 20.
of God on the account of our Redemption To him that loved us and washed us with his own blood to him be praise and glory Rev. 1. 6 4 14. And are not the like praises and blessings due to him by whom the work of Redemption is made effectuall to us who with no lesse infinite love undertook our consolation then the Sonne our Redemption when we feele our hearts warmed with joy supported in peace established in our obedience let us ascribe to him the praise that is due to him blesse his name and rejoyce in him And this glorifying of the Holy Ghost in thanksgivings on § 10 a spirituall sense of his consolations is no small part of our communion with him Considering his free ingagement in this work his coming forth from the Father to this purpose his mission by the Son and condescension therein his Love and kindnesse the soule of a believer is powred out in thankfull praises to him and is sweetly affected with the duty There is no duty that leaves a more heavenly savour in the soule then this doth Also in our prayers to him for the carrying on the work of our consolation which he hath undertaken ly's our communion § 11 with him John praies for Grace and peace from the seven spirits that are before the Throne or the Holy Ghost whose operations are perfect and compleat This part of his worship is expresly mentioned frequently in Scripture and all others do necessarily attend it Let the Saints consider what need they stand in of these effects of the Holy Ghost before mentioned with many such others as might be insisted on Weigh all the priviledges which we are made partakers of Remember that he distributes them as he will that he hath the Soveraigne disposall of them and they will be prepared for this duty How and in what sense it is to be performed hath been already declared what is the formall reason of this worship and § 12 ultimate object of it I have also manifested In the duty it selfe is put forth no small part of the life Efficacy and vigor of Faith and we come short of that enlargednesse of spirit in dealing with God and are straightned from walking in the breadth of his waies which we are called unto if we learne not our selves to meet him with his worship in every way he is pleased to communicate himselfe unto us In these things he does so in the person of the Holy Ghost In that person do we meet him his Love Grace and Authority by our prayers and supplications Again Consider him as he condescends to this delegation of the Father and the Sonne to be our Comforter and ask him daily § 13 of the Father in the name of Jesus Christ. This is the daily work of Believers They look upon and by Faith consider the Holy Ghost as promised to be sent In this promise they know lies all their Grace peace mercy joy and hope For by him so promised and him alone are these things communicated to them If therefore our life to God or the joy of that life be considerable in this we are to abound to ask him of the Father as Children doe of their Parents daily bread And as in this asking and receiving of the Holy Ghost we have communion with the Father in his Love whence he is sent and with the Son in his Grace whereby he is obtained for us so with himselfe on the account of his voluntary condescension to this dispensation Every request for the Holy Ghost implyes our closing with all these Oh the Riches of the Grace of God Humbling our selves for our miscarriages in reference to him is another part of our communion with him That we § 14 have grieved him as to his Person quenched him as to the motion of his grace or resisted him in his Ordinances is to be mourned for as hath been declared Let our Soules be humbled before him on this account This one considerable Ingredient of Godly sorrow and the thoughts of it are as suitable to the affecting of our Hearts with humiliation and indignation against sin as any other whatever I might proceed in the like considerations as also make application of them to the particular effects of the Holy Ghost enumerated but my designe is only to point out the heads of things and to leave them to the improvement of others I shall shut up this whole discourse with some considerations § 15 of the sad estate and condition of men not interested in this promise of the Spirit nor made partakers of his Consolation 1. They have no true Consolation or comfort be their Estate condition what it will Are they under affliction or in trouble They must beare their own burden and how much to weak they are for it if God be pleased to lay on his hand with more weight then ordinary is easily known Men may have stoutnesse of Spirit and put on great Resolutions to wrestle with their troubles But when this is meerly from the naturall spirit of a man 1. For the most part it is but an outside It is done with respect to others that they may not appeare low spirited or dejected Their hearts are eaten up and devoured with troubles and anxiety of minde Their thoughts are perplexed and they are still striving but never come to a conquest Every new trouble every little alteration in their trialls puts them to new vexation It is an ungrounded resolution that beares them up and they are easily shaken 2. Secondly what is the best of their resolves and enduring it is but a contending with God who hath entangled them the strugling of a flea under a mountaine Yea though on out ward considerations and principles they endeavour after patience and tolerance yet all is but a contending with God a striving to be quiet under that which God hath sent on purpose to disturbe them God doth not afflict men without the Spirit to exercise their patience but to disturbe their peace and security All their arming themselves with patience and resolution is but to keep the hold that God will cast them out of or else make them the nearer to ruine This is the best of their consolation in the time of their trouble 3. Thirdly if they doe promise to themselves any thing of the care of God towards them and relieve themselves thereby as they often doe on one account or another especially when they are driven from other holds all their reliefe is but like the dreaming of an hungry man who supposeth that he eateth and drinketh and is refreshed but when he awaketh he is empty and disappointed So are they as to all their reliefe that they promise to receive from God and the support which they seem to have from him When they are awaked at the latter day and see all things clearly they will find that God was their enemy laughing at their calamity and mocking when their feare was on them So is it with them