to all the three Persons and is proper to each of them not formally as a Person but as God blessed for ever All adoration respects that which is common to all so that in each Act of Adoration and worship all are adored and worshipped The Creatures worship their Creator and a man him in whose image he was created viz. him from whom descendeth every good and perfect gift all this describing God as God Hence Secondly when we begin our Prayers to God the Father and § 2 end them in the name of Jesus Christ yet the Sonne is no lesse invocated and worshipped in the beginning then the Father though he be peculiarly mentioned as mediator in the close not as Sonne to himselfe but as Mediator to the whole Trinity or God in Trinity But in the invocation of God the Father we invocate every Person because we Invocate the Father as God every Person being so Thirdly In that heavenly Directory which we have Eph. 2. § 3 18. this whole businesse is declared our accesse in our worship is said to be to the Father and this through Christ or his mediation by the Spirit or his assistance Here is a distinction of the Persons as to their operations but not at all as to their being the object of our Worship For the Sonne and the Holy Ghost are no lesse worshipped in our accesse to God then the Father himselfe Only the Grace of the Father which we obtain by the mediation of the Sonne and the assistance of the spirit is that which we draw nigh to God for So that when by the distinct dispensation of the Trinity and every Person we are lead to worship that is to act Faith on or invocate any Person we doe herein worship the whole Trinity and every Person by what name soever of Father Sonne or Holy Ghost we invocate him So that this is to be observed in this whole matter That when any work of the Holy Ghost or any other Person which is appropriated to him we never exclude the concurrence of other Persons draws us to the worship of him yet he is not worshipped exclusively but the whole Godhead is worshipped Fourthly These Cautions being premised I say that we § 4 are distinctly to worship the Holy Ghost As it is in the case of Faith in respect of the Father and the Sonne Joh. 14 1. Believe in God believe also in me This extends it selfe no lesse to the Holy Ghost Christ called the Disciples for the acting of Faith on him he being upon the accomplishment of the great worke of his Mediation and the Holy Ghost now carrying on the work of his delegation requireth the same And to the same purpose are their distinct operations mentioned My Father worketh hitherto and I worke Now as the formall Reason of the worship of the Sonne is not his mediation but his being God his mediation being a powerfull motive thereto so the formall Reason of our worshipping the Holy Ghost is not his being our comforter but his being God yet his being our comforter is a powerfull motive thereunto This is the summe of the first Direction The Grace actings Love effects of the Holy Ghost as he is our Comforter ought to § 5 stir us up and provoke us to Love worship believe in and invocate him though all this being directed to him as God is no lesse directed on that account to the other Persons then to him only by the fruits of his Love towards us are we stirred up unto it These things being presupposed let the Saints learne to act § 6 faith distinctly on the Holy Ghost as the immediate efficient cause of all the good things mentioned Faith I say to believe in him and Faith in all things to believe him and to yeeld obedience to him Faith not imagination The distinction of the Persons in the Trinity is not to be fancyed but believed So then the Scripture so fully frequently clearly distinctly ascribing the things we have been speaking of to the immediate efficiency of the Holy Ghost Faith closeth with him in the truth revealed and peculiarly regards him worships him serves him waits for him prayeth to him prayseth him All these things I say the Saints doe in Faith The person of the Holy Ghost revealing its selfe in these operations and effects is the peculiar object of our Worship Therefore when he ought to be peculiarly honoured and is not he is peculiarly sinned against Acts 5. 2 Ananias is said to lye to the Holy Ghost not to God which being taken essentially would denote the whole Trinity but peculiarly to the Holy Ghost Him he was to have honoured peculiarly in that especiall gift of his which he made profession of not doing it he sinned peculiarly against him But this must be a little farther branched into particulars Let us then say weight on every Effect of the Holy Ghost in any of the Particulars before mentioned on this account that § 7 they are acts of his Love and power towards us This faith will doe that takes notice of his kindnesie in all things Frequently he performes in sundry particulars the office of a Comforter towards us and we are not throughly comforted we take no notice at all of what he doth Then is he grieved Of those who doe receive and own the Consolation he tenders and administers how few are there that consider him as the comforter and rejoyce in him as they ought Upon every work of consolation that the Believer receives this ought his Faith to resolve upon This is from the Holy Ghost He is the comforter the God of all Consolation I know there is no joy peace hope nor comfort but what he workes gives and bestowes and that he might give me this Consolation he hath willingly condescended to this office of a Comforter his Love was in it and on that account doth he continue it Also he is sent by the Father and Sonne for that end and purpose By this meanes come I to be partaker of my joy it is in the Holy Ghost of consolation he is the comforter What price now shall I set upon his Love How shall I value the mercy that I have received This I say is applicable to every particular effect of the Holy Ghost towards us herein have we communion and fellowship with § 8 him as was in part discovered in our handling the particulars Doth he shed abroad the Love of God in our hearts doth he witnesse unto our Adoption the soule considers his presence ponders his Love his condescension goodnesse and kindnesse is filled with reverence of him and care not to grieve him and labours to preserve his Temple his Habitation pure and holy Againe our communion with him causeth in us Returning praise and thanks and honour and glory and blessing to him § 9 on the account of the mercies and priviledges which we receive from him which are many Herein consists our next direction So do we with the Sonne
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
you have distinct mention of the Love of the Spirit Rom. chap. 15. v. 13. The Apostle also peculiarly directs his supplication to him in that Solemne benediction 2 Cor. 13. 14. The Grace of the Lord Iesus Christ the Love of God and the Communion of the Holy Spirit be with you All such benedictions are originally supplications He is likewise entitled unto all instituted worship from the Appointment of the Administration of Baptisme in his name Math. 28. 18. Of which things more afterwards Now of the things which have been deliver'd this is the Sum There is no grace whereby our soules goe forth unto God no Act of divine worship yeilded unto him no duty or obedience performed but they are distinctly directed unto Father Sonne and Spirit Now by these and such like wayes as these doe we hold Communion with God and therefore we have that Communion distinctly as hath been described This also may farther appeare if we consider how distinctly § 13 the persons of the Deity are revealed to act in the cōmunication of those good things wherein the Saints have Communion with God As all the spirituall ascendings of their soules are assigned unto them respectively so all their internall receivings of the Communications of God unto them are held out in such a distribution as points at distinct Rises Fountains though not of being in thēselves yet of dispensations unto us Now this is declared two ways 1. When the same thing is at the same time ascribed joyntly § 14 and yet distinctly to all the Persons in the Deity and respectively to each of them So are Grace and Peace Revel chap. 1. v. 4 5. Grace be unto you and Peace from him which is and which was and which is to come and from the seven spirits which are before his throne and from Jesus Christ who is the faithfull witnesse c. The seaven spirits before the Throne are the Holy Spirit of God considered as the perfect fountaine of every perfect Gift and dispensation All are here joyned together and yet all mentioned as distinguished in their Communication of Grace and Peace unto the Saints Grace and Peace be unto you from the Father and from c 2. When the same thing is attributed severally and singly unto each person There is indeed no gracious Influence from above no Elapse of Light Life Love or grace upon our hearts § 15 but proceedeth in such a dispensation I shall give only one Instance which is very comprehensive and may be thought to comprize all other particulars and this is TEACHING The Teaching of God is the reall Communication of all and every particular Emanation from himselfe unto the Saints whereof they are made partakers That promise they shall be all taught of God enwrapps in it selfe the whole Mystery of Grace as to its actuall dispensation unto us so farre as we may be made reall possessours of it Now this is assigned 1. Unto the FATHER The Accomplishment of that Promise is peculiarly referr'd to him Iohn chap. 6. v. 45. It is written in the Prophets and they shall be all taught of God Every man therefore who hath heard learned of the FATHER cometh unto me This Teaching whereby we are translated from death unto life brought unto Christ unto a participation of Life and Love in him it is of and from the Father him we heare of him we learne by him are we brought unto Union and Communion with the Lord Iesus This is his drawing us his begetting us a new of his own Will by his own spirit And in which worke he imploys the Ministers of the Gospell Acts 26. 18. 2. Unto the SON The Father proclaimes him from Heaven to be the great Teacher in that solemne charge to heare him which came once againe from the excellent glory This is my beloved Son heare him The whole of his Propheticall and no small part of his Kingly Office consists in this Teaching Herein is he said to draw men unto him as the Father is said to do in his Teaching Ioh. 12. 32. which he doth with such efficacy that the dead heare his voyce andlive The Teaching of the Son is a Life-Giving a spirit breathing Teaching an effectuall influence of Light whereby he shines into darknesse Communication of Life quickning the dead an opening of blind eyes and changing of hard hearts a powring out of the Spirit with all the fruits thereof Hence he claimes it as his priviledge to be the sole Master Math. 23. v. 10 One is your Master which is Christ. 3. To the SPIRIT John chap. 14. v. 26. The Comforter he shall teach you all things And the Annointing which you have received saith the Apostle abideth in you and you need not that any man teach you but as the same Annointing teacheth you of all things and is truth and is no lye and even as it hath taught you yee-shall abide in him 1 John chap. 2. v. 27. That teaching Unction which is not only true but TRUTH it selfe is only the holy Spirit of God so that he teacheth also being given unto us that we may know the things that are freely given to us of God 1 Cor. 2. 15. I have chosen this speciall Instance because as I told you it is comprehensive and comprizes in it selfe most of the particulars that might be annumerated Quickning preserving c. This then farther drives on the Truth that lyes under Demonstration there being such a distinct Communion of Grace from the severall persons of the Deity the Saints must needs have distinct Communion with them It remaineth only to intimate in a word Wherein this distinction § 16 lyes and what is the Ground thereof Now this is that the Father doth it by the way of Originall Authority the Son by the way of Communicating from a purchased Treasury the Holy Spirit by the way of immediate Efficacy 1. The Father Communicates all Grace by the way of Originall Authority He Quickneth WHOM HE WILL. John chap. 5. 21. Of HIS OWN WILL begat he us Jam. 1. 18. Life-giving power is in respect of Originall Authority invested in the Father by the way of Eminency and therefore in sending of the quickning Spirit Christ is said to do it from the Father or the Father himselfe to doe it But the Comforter the Holy Spirit whom the Father will send Iohn chap. 14. v. 26. But when the Comforter is come whom I will send from the Father Iohn 15. v. 26 Though he be also said to send him himselfe on another account Ioh. 16. 7. 2. The Sonne by the way of making out a purchased Treasury Of his Fullnesse doe we all receive and Grace for Grace Ioh. ch 1. v. 16. And whence is this fullnesse It pleased the Father that in him all Fullnesse should dwell Col. 1. 19. And upon what account he hath the dispensation of that fullnesse to him committed you may see Phil 2. 8 9 10 11. When thou shalt make his
doubt not but that the great controversy which God hath had with this Nation for so many yeares which he hath pursued with so much Anger and Indignation was upon this account that contrary to that glorious light of the Gospell which shone among us the wills and fancys of men under the name of order decency and the Authority of the Church a Chimaera that none knew what it was nor wherein the power of it did consist nor in whome reside were imposed on men in the ways and worship of God Neither was all that pretence of Glory beauty comlinesse and conformity that then was pleaded any thing more or lesse then what God doth so describe in the Church of Israel Ezek. 16. v. 25 and forwards Hence was the Spirit of God in prayer derided hence was the powerfull preaching of the Gospell despised hence was the Sabbath decryed hence was holinesse stigmatized and persecuted to what end that Jesus Christ might be deposed from the sole priviledge and power of Law-making in his Chruch that the true husband might be thrust aside and adulterers of his Spouse Embraced that taske-masters might be appointed in and over his house which he never gave to his Church Ephes. 4. 12. that a ceremonious pompous outward shew worship drawne from Pagan Judaicall and Antichristian observations might be introduc'd of all which there is not one word tittle or iota in the whole booke of God This then they who hold Communion with Christ are carefull of They will admit of nothing practice nothing in the worship of God private or publicke but what they have his warrant for unlesse it comes in his name with thus saith the Lord Jesus they will not heare an Angel from Heaven They know the Apostles themselves were to teach the Saints only what Christ commanded them Math. 28. 20. You know how many in this very nation in the days not long since passed yea how many thousands left their native soyle and went into a vast and Howling wildernesse in the utmost parts of the world to keep their soules undefiled and chast to their deare Lord Jesus as to this of his worship and institutions 2. They readily embrace receive and practise every thing that § 28 the Lord Christ hath appointed They enquire diligently into his minde and will that they may know it They goe to him for directions and begge of him to lead them in the way they have not known The 119. Psalme may be a patterne for this How doth the good holy soule breath after instruction in the ways and ordinances the statutes and judgements of God This I say they are tender in What ever is of Christ they willingly submit unto accept of and give up themselves to the constant practice hereof What ever comes on any other account they refuse 4. Christ manifests and evidences his love to his Saints in a way of bounty in that rich plentifull provision he makes for them It hath pleased the Father that in him all fullnesse should dwell Col. 1. 19. and that for this end that of his fullnesse we might all receive Grace for Grace Joh. 1. 16. I shall not insist upon the particulars of that provision which Christ makes for his Saints with all those influences of the Spirit of life and grace that dayly they receive from him that bread that he gives them to the full the refreshment they have from him I shall only observe this that the Scripture affirmes him to doe all things for them in an abundant manner or to doe it richly in a way of bounty Whatever he gives us his grace to assist us his presence to comfort us he doth it abundantly You have the Generall assertion of it Rom. 5. 20. Where sin abounded Grace did abound much more If grace abound much more in comparison of sin it is abundant grace indeed as will easily be granted by any that shall consider how sin hath abounded doth in every soule Hence he is said to be able we are bid to expect that he should do for us exceeding abundantly above what we can aske or think Eph 3. 20 Is it pardoning mercy we receive of him why he doth abundantly pardon Is. 55. 7. he will multiply or add to pardon he will add pardon to pardon that grace mercy shall abound above all our sins iniquities Is it the Spirit he gives us he sheds him upon us richly or abundantly Tit. 3. 6. not only bidding us drink of the waters of life freely but also bestowing him in such a plentifull measure that rivers of water shall flow from them that receive him Joh. 7. 38 39. that they shall never thirst any more who have drank of him Is it Grace that we receive of him he gives that also in a way of bounty We receive abundance of Grace Rom. 5. 17. he abounds towards us in all wisedome and Prudence Ephes. 1. 18. Hence is that invitation Can. 5 1. If in any thing then we are straitned it is in our selves Christ deals bountifully with us Indeed the great sinne of believers is that they make not use of Christ's Bounty as they ought to do that we do not every day take of him mercy in Abundance The oyle never ceaseth till the vessels cease supplys frō Christ faile not but only when our faith failes in receiving them 4. Then our returne to Christ is in a way of duty unto this two things are required § 29 1. That we follow after practice Holinesse in the power of it as it is obedience unto Jesus Christ under this formality as obedience to him All Gospell-obedience is called whatsoever Christ commands us Mat. 28. 20. And saith he Joh. 15. 14. ye are my friends if you do what I command you and it is required of us that we live to him who dyed for us 2 Cor. 5. 15. live to him in all holy obedience live to him as our Lord and King Not that I suppose there are peculiar precepts and a peculiar law of Jesus Christ in the observance whereof we are justifyed as the Socinians fancy for surely the Gospell requires of us no more but to love the Lord our God with all ourhearts and all our soules which the Law also required but that the Lord Jesus having brought us into a condition of acceptance with God wherein our obedince is well pleasing to him we being to honour him as we honour the Father that we have a respect peculiar regard to him in all our Obedience so Tit. 2. 14. he hath purchased us unto himself thus Believers do in their obedience they eye Jesus Christ. 1. As the Author of their Faith and Obedience for whose sake it is given to them to believe Phil. 1. 29. and who by his Spirit works that obedience in them So the Apostle Heb. 12. 1 2. in the course of our obedience we still look to Jesus the Author of our Faith Faith is here both the grace of Faith
difference between the liberty that § 21 slaves assume and the liberty which is due to children 1. Slaves take liberty from duty children have liberty in duty there is not a greater mistake in the world then that the liberty of Sons in the house of God consists in this they can performe duties or take the freedome to omit them they can serve in the family of God that is they think they may if they will and they can choose whether they will or no. This is a liberty stolne by Slaves not a liberty given by the Spirit unto Sons The liberty of Sons is in the inward spirituall freedome of their hearts naturally and kindly going out in all the ways and worship of God When they find themselves straitened and shut up in them they wrestle with God for enlargement and are never contented with the doing of a duty unlesse it be done as in Christ with free genuine and enlarged hearts The liberty that servants have is from duty the liberty given to Sons is in duty 2. The liberty of slaves or servants is from mistaken deceiving conclusions The liberty of Sons is from the power of the indwelling Spirit of Grace or the liberty of servants is from outward dead conclusions the liberty of Sons from an inward living principle 2. Love as to the manner of their obedience gives them delight and joy Ioh. 14. 15. If yee love me saies Christ keep my Commandements Love is the bottome of all their dutys hence our Saviour resolves all obedience into the love of God and our Neighbour and Paul upon the same ground tells us that Love is the fullfilling of the Law 1 Cor. 13. 10. where love is in any duty it is compleate in Christ. How often doth David even with admiration expresse this principle of his walking with God Oh saith he how I love thy Commandements This gives Saints delight that the Commandements of Christ are not grievous to them Jacobs hard service was not grievous to him because of his love to Rachel No duty of a Saint is grievous to him because of his love to Christ They doe from hence all things with delight and Complacency Hence doe they long for advantages of walking with God pant after more ability and this is a great share of their Son-like freedome in obedience It gives them joy in it 1 John 4. 18. there is no feare in Love but perfect love casteth out feare when their soule is acted to obedience by love it expells that feare which is the issue of bondage upon the Spirit Now when there is a concurrence of these two Life and Love there is freedome liberty largenesse of heart exceedingly distanced from that straight and bondaged frame which many walk in all their days that know not the Adoption of Sons 2. The Object of their Obedience is represented to them as desireable when to others as 't is terrible In all their approaches § 23 to God they eye him as a Father they call him Father Gal. 4. 6. not in a forme of words but in the spirit of Sons God in Christ is continually before them not only as one deserving all the honour and obedience which he requires but also as one exceedingly to be delighted in as being all sufficient to satisfie and satiate all the desires of the soule when others napkin their tallents as having to deale with an austeer master they draw out their strength to the uttermost as drawing nigh to a gracious rewarder They goe from the principle of life and love to the bosome of a living and loving Father they doe but returne the strength they doe receive unto the fountaine unto the Ocean 3. Their Motive unto obedience is love 2 Cor. 5. 15. § 24 from an apprehension of love they are effectually carryed out by love to give up themselves unto him who is love What a freedome is this what a largenesse of spirit is in them who walke according to this rule Darkenesse feare bondage conviction hopes of Righteousnesse accompany others in their ways The Sonns by the Spirit of Adoption have light Love with complacency in all their walkings with God the world is an universall stranger unto the frame of children in their Fathers house 4 The Manner of their obedience is willingnesse They yeild § 25 themselves unto God as those that are alive from the dead Rom. 6. 13. they yeild themselves give up themselves willingly cheerfully freely with my whole heart saith David Rom. 12. 1. they present themselves a living sacrifice and a willing sacrifice 5. The Rule of their walking with God is the law of § 26 liberty as divested of all its terrifying threatning killing condemning cursing power and rendred in the blood of Jesus sweet tender usefull directing helpfull as a rule of walking in the life they have received not the way of working for the life they have not I might give more instances These may suffice to manifest that liberty of Obedience in the family of God which his sons and daughters have that the poor convinced Gibeonites are not acquainted withall 2. The second thing which the Children of God have by § 27 Adoption is Title They have Title right to all the priviledges and advantages of the family whereinto they are translated This is the preheminence of the true sons of any family The ground on which Sarah pleaded the ejection of Ishmael was that he was the son of the bondwoman Gen. 21. 10 and so no genuine Child of the family and therefore could have no right of heir ship with Isaak The Apostles arguing is we are no more servants but Sons and if Sons then heires Rom. 8. 14 16. then have we right and Title and being not borne hereunto for by nature we are the Children of wrath we have this Right by our Adoption Now the Saints hereby have a double right and Title 1 Proper and direct in respect of spiritualls 2. Consequentiall in respect of temporalls The first also or the Title as adopted Sons unto spiritualls is in respect of the object of it twofold 1. Unto a present place name and roome in the House of § 29 God and all the priviledges and administrations there of 2. To a future fullnesse of the great inheritance of Glory of a Kingdome purchased for that whole family whereof they are by Jesus Christ. 1. They have a Title unto and an interest in the whole administration of the family of God here The supreame administration of the house of God in the hand of the Lord Christ as to the institution of ordinances and dispensation of the spirit to enliven and make effectuall those Ordinances for the end of their institution is the prime Notion of this administration And hereof they are the prime objects All this is for them and exercised towards them God hath given Jesus Christ to be the head over all things unto the Church which is his body Ephes. 1. 22 23. he hath made him the head
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
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