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
soules for the cause of his absence Secondly searching the promises for his presence 1. The soule finding not Christ present in his wonted manner warming cherishing reviving it with love nigh to it supping with it always filling its thoughts with himselfe dropping myrrhe and sweet tasts of love into it but on the contrary that other thoughts croud in and perplex the heart and Christ is not nigh when enquired after it presently enquires into the cause of all this calls it selfe to an account what it hath don how it hath behaved its selfe that it is not with it as at other times that Christ hath withdrawn himselfe and is not nigh to it in the wonted manner Here it accomplisheth a diligent search It considers the love tendernesse and kindnesse of the Lord Jesus what delight he takes in abiding with his Saints so that his departure is not without cause and provocation How saith it have I demeaned my selfe that I have lost my beloved Where have I been wandring after other lovers and when the miscarriage is found out it abounds in revenge and indignation 2. Having driven this to some issue the soule applyeth it selfe to the promises of the Covenant wherein Christ is most gratiously exhibited unto it Considers one ponders another to find a tast of him It considers dilligently if it can see the delightfull Countenance favour of Christ in them or no but now if as it often falls out the soule finds nothing but the carkasse but the bare letter in the promise if it come to it as to the grave of Christ of which it may be sayd not in it self but in respect of the seeking soule he is risen he is not here this amazes the soule and it knows not what to do As a man that hath a Jewell of great price having no occasion to use it lays it aside as he supposes in a safe place in an agony and extremity of want going to seek for his Jewell he finds it not in the place he expected and is filled with amazement and knows not what to doe so is it with this pearle of the Gospell after a man hath sold all that he hath for it and enjoyed it for a season then to have it missing at a time of need it must needs perplex him So was it with the Spouse here I sought him saith shee but I found him not A thing which not seldome befalls us in our Communion with Christ. But what doth she now doe doth she give over and search § 14 no more nay but says shee v. 2. I will arise I will not so give over I must have Christ or dye I will now arise or let me arise and goe about this businesse 1. She resolves to put her selfe upon another course a more vigorous inquest I will arise and make use of other meanes besides those of private prayer meditation selfe-searching and inquiring into the Promises which shee had insisted on before It carries 1. Resolution and a Zealous violent casting off that frame wherein she had lost her love I will arise I will not rest in this frame I am undone if I doe So sometimes God calls his Church to arise and shake it selfe out of the dust abide not in that Condition 2. Diligence I will now take another course I will leave no way unattempted no meanes untried whereby I may possibly recover Communion with my Beloved This is the condition of a Soule that finds not the wonted presence of Christ in its private and more retired inquiries Dull in prayer wandring in Meditations rare in thoughts of him I will not beare this frame what ever way God hath appointed I will in his strength vigorously pursue untill this frame be altered and I find my beloved 2. Then the way she puts her self upon is to goe about the City Not to insist upon particulars nor to strain the parts of the Allegory too far the City here intended is the City of God the Church and the passing through the broad and narrow streets is the diligent enquiry that the Spouse makes in all the paths and ordinances given unto it This then is the next thing the Soule addresses it selfe unto in the want of Christ when it finds him not in any private indeavours it makes vigorous application to the Ordinances of publique worship in prayer in preaching in Administration of the seales doth it look after Christ. Indeed the great enquiry the soules of Believers make in every ordinance is after Christ. So much as they find of him so much sweetnesse and refreshment have they and no more Especially when under any desertion they rise up to this enquiry They listen to every word to every prayer to finde if any thing of Christ any light from him any Life any Love appeares to them Oh that Christ would at length meet me in this or that Sermon and recover my poor heart to some sight of his Love to some tast of kindnesse The Solicitousnesse of a Believer in his inquest after Christ when he finds not his presence either for Grace or Consolation as in former days is indeed inexpressible Much of the frame of such a heart is couched in the redoubling of the Expression I sought him I sought him setting out an unconceivable passion and suitably industrious desire Thus being disappointted at home the Spouse proceeds But yet see the Event of this also she sought him but found him not It doth sometimes so fall out all will not doe they shall seek him and not find him they shall not come nigh him let them that enjoy any thing of the presence of Christ take heed what they doe if they provoke him to depart if they loose him it may cost them many a bitter enquiry before they finde him againe When a soul prays and Meditates searches the promises in private when it with earnestnesse and diligence attends all Ordinances in publick and all to get one glimpse of the face of Jesus Christ and all in vaine it is a sad condition What now follows in this estate v. 3. The watchmen found § 15 me c. That these watchmen of the City of God are the Watchmen and Officers of the Church is confessed and it is of sad consider ration that the Holy Ghost doth sometimes in this Book take notice of them on no good account plainly chap. 5. 7. they turn persecutors It was Luther's saying nunquam periclitatur religio nise inter reverendissimos Here they are of a more Gentle temper and seeing the poore disconsolate soule they seem to take notice of her Condition It is the duty indeed of faithfull watchmen to take notice of poor troubled deserted soules not to keep at a distance but to be willing to assist And a truely pressed soule on the account of Christs Absence cannot cover its love but must be enquiring after him saw you him whom my soul loveth This is my Condition I have had sweet enjoyment of my blessed Jesus
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
put their trust in thee Men cannot abide with God in spirituall Meditations He looseth Soules Company by their want of this insight into his Love They fix their thoughts only on his terrible Majesty severity and Greatnesse and so their Spirits are not endeared Would a soule continually Eye his everlasting tendernesse and compassion his thoughts of kindnesse that have been from of old his present gracious Acceptance it could not beare an hours absence from him whereas now perhaps it cannot watch with him one houre Let then this be the Saints first notion of the Father as one full of eternall free Love towards them Let their hearts and thoughts be fill'd with breaking through all discouragements that lye in the way To raise them hereunto let them Consider 1. Whose love it is It is the Love of him who is in himself Alsufficient infinitely satiated with himselfe and his own Glorious § 4 Excellencyes and Perfections Who hath no need to goe forth with his love unto others nor to seek an Object of it without himselfe There might He rest with delight and Complacency to Eternity He is sufficient unto his own love He had his Sonne also his Eternall* Wisedome to rejoyce and delight himselfe in from all Eternity Prov. 8. 30. This might take up and satiate the whole delight of the Father But he will love his Saints also And it is such a love as wherein he seeks not his own Satisfaction only but our good therein also The love of a God the love of a Father whose proper outgoings are kindnesse and Bounty 2. What kind of Love it is and it is 1. Eternall It was fixed on us before the § 5 Foundation of the World before we were or had done the least good then were his thoughts upon us then was his delight in us Then did the Son rejoyce in the thoughts of fullfilling his Fathers delight in him Prov. 8. 30. Yea the Delight of the Father in the Son there mentioned is not so much his absolute delight in him as the expresse image of his Person and the brightnesse of his Glory wherein he might behold all his own Excellencys and perfections but with respect unto his love and his delight in the Sons of men So the order of the words require us to understand it I was daily his Delight and My delights were with the Sonnes of Men. That is in the thoughts of kindnesse and Redemption for them and in that respect also was he his Fathers delight It was from Eternity that he laid in his own bosome a designe or our happinesse The very thoughts of this is enough to make all that is within us like the babe in the wombe of Elizabeth to leap for joy A sense of it cannot but prostrate our soules to the lowest abasement of an humble holy Reverence and make us rejoyce before him with trembling 2. Free He § 6 Loves us because he will there was there is nothing in us for which we should be beloved Did we deserve his Love it must goe lesse in its valuation Things of due debt are seldome the matter of thankfullnesse but that which is Eternally antecedent to our being must needs be absolutely free in its respects to our well being This gives it life and being is the Reason of it and sets a price upon it Rom. 9. 12. Ephes. 1. 3 4. Titus 3. 5. Jam. 1. 18. 3. Unchangeable Though we change every day yet his § 7 Love changeth not Could any kind of provocation turne it a way it had long since ceased It s unchangeablenesse is that which carryeth out the Father unto that infinitenesse of patience and Forbearance without which we dye we perish 2 Pet. 3. 9. which he exerciseth towards us And it is 4. Distinguishing He hath not thus loved all the word § 8 Jacob have I loved but I hated Esau why should he fixe his love on us and passe by millions from whom we differ not by Nature that he should make us sharers in that and all the fruits of it which most of the great and wisemen of the world are excluded from I name but the heads of things Let them enlarge whose hearts are touched Let I say the soule frequently Eye the Love of the Father and that under these Considerations they are all soule-conquering and endearing 2 So Eye it as to receive it unlesse this be added all is in vaine as to any Communion with God We doe not hold Communion § 2 with him in any thing untill it be received by faith This then is that which I would provoke the Saints of God unto even to believe this Love of God for themselves and their own part believe that such is the Heart of the Father towards them accept of his witnesse herein His Love is not ours in the sweetnesse of it untill it be so received Continually then act thoughts of faith on God as Love to thee as embracing thee with the Eternall free Love before described When the Lord is by his word presented as such unto thee let thy mind know it and assent that it is so and thy will embrace it in its being so and all thy Affections be filled with it Set thy whole heart to it Let it be bound with the cords of this Love If the King be bound in the galleries with thy Love shouldest thou not be bound in heaven with his 3. Let it have its proper fruit and Efficacy upon thy heart in returnes of Love to him againe So shall we walke in the Light of § 10 Gods Countenance and hold holy Communion with our Father all the day long Let us not deale unkindly with him and returne him sleighting for his good will Let there not be such an Heart in us as to deale so unthankfully with our God Now to further us in this duty and the daily constant practise of it I shall adde one or two considerations that may be of importance thereunto as 1. It is exceeding acceptable unto God even our Father that we should thus hold Communion with him in his Love that he § 11 may be received into our Soules as one full of Love tendernesse and kindnesse towards us Flesh and Bloud is apt to have very hard thoughts of him to think he is alwaies angry yea implacable that it is not for poore creatures to draw nigh to him that nothing in the World is more desireable then never to come into his presence or as they say where he hath any thing to doe Who amongst us shall dwell with that devouring fire who amongst us shall inhabit with those everlasting burnings say the sinners in Sion and I knew thou wast an austere man saith the evill Servant in the Gospell Now there is not any thing more grievous to the Lord nor more subservient to the designe of Sathan upon the Soule then such thoughts as these Sathan claps his hands if I may so say when he
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
necessity of a Righteousnesse wherewith to appeare before God The Holinesse of Gods nature the Righteousnesse of his Goverment the severity of his Law the Terrour of his wrath are alwaies before them They have been all convinced of sinne and have looked on themselves as ready to sink under the vengeance due to it They have all cryed Men and Brethren what shall we doe to be saved Wherewith shall we appeare before God And have all concluded that it is in vaine to flatter themselves with hopes of escaping as they are by nature if God be Holy and Righteous and of purer eyes then to behold iniquity they must have a Righteousnesse to stand before him and they know what will be the cry one day of those who now bear up themselves as if they were otherwise minded Isa. 53. 15. Mich. 7. 6 7. 2. They weigh their own Righteousnesse in the ballance and § 37 find it wanting And this two waies 1. In Generall and upon the whole of the matter at their first setting themselves before God When men are convinced of the necessity of a Righteousnesse they catch at every thing that presents it selfe to them for reliefe Like men ready to sinke in deepe waters catch at that that is next to save them from drowning which sometimes proves a rotten stick that sinkes with them So did the Jewes Rom. 9. 31 32. they caught hold of the Law and it would not relieve them and how they perished with it the Apostle declares Chap. 10. 14. The Law put them upon setting up a Righteousnesse of their own this kept them doing and in hope but kept them from submitting to the Righteousnesse of God Here many perish and never get one step neerer God all their daies This the Saints renounce They have no confidence in the flesh they know that all they can doe all that the Law can doe which is weake through the Flesh will not availe them See what judgement Paul makes of all a mans own Righteousnesse Phil. 3. 8. 10. This they beare in their minds daily this they fill their thoughts withall that upon the account of what they have done can doe ever shall doe they cannot be accepted with God or justified thereby This keepes their soules humble full of a sense of their own vilenesse all their daies 2. In particular they dayly weigh all their particular Actions § 38 in the ballance and find them wanting as to any such compleatnesse as upon their own account to be accepted with God Oh! says a Saint if I had nothing to commend me unto God but this prayer this duty this conquest of a Temptation wherein I my selfe see so many failings so much imperfection could I appeare with any boldnesse before him Shall I then piece up a garment of Righteousnesse out of my best duties ah it is all as a defiled cloath Isa 64. 6. These thoughts accompany them in all their duties in their best and most choice performances Lord what am I in my best estate How little suitablenesse unto thy Holinesse is in my best duties O spare me in reference to the best thing that ever I did in my life When a man who lives up on convictions hath got some enlargements in duties some conquest over a sinne or temptation he Huggs himselfe like Micha when he had got a Levite to be his Priest now surely it shall be well with him now God will blesse him his heart is now at ease he hath peace in what he hath done But he who has Communion with Christ when he is highest in duties of sanctification and holinesse is clearest in the Apprehension of his own unprofitablenesse and rejects every thought that might arise in his heart of setting his peace in them or upon them He saies to his soule doe these things seeme something to thee Alas thou hast to doe with an infinitely Righteous God who lookes through and through all that vanity which thou art but little acquainted withall and should he deale with thee according to thy best workes thou must perish 3. They approve of value and rejoyce in this Righteousnesse § 39 for their Acceptation which the Lord Jesus hath wrought out and provided for them this being discovered to them they approve of it with all their hearts and rest in it Isa. 45. 24. Surely shall one say in the Lord have I righteousnesse and strength This is their voyce and language when once the Righteousnesse of God in Christ is made known to them Here is Righteousnesse indeed here have I rest for my soule Like the Merchant man in the Gospell Math. 13. 45 46. that finds the pearle of price I had been searching up and downe I looked this and that way for helpe but it was farre away I spent my strength for that which was not bread here is that indeed which makes me rich for ever When first the Righteousnesse of Christ for Acceptation with God is revealed to a poore labouring Soul that hath sought for rest and hath found none he is surprized and amazed and is not able to containe it selfe and such an one alwaies in his heart approves this Righteousnesse on a fivefold account 1. As full of infinite wisdome unto them that believe saith the Apostle Christ crucified is the wisdome of God 1 Cor. 1. 24. § 40 They see infinite Wisdome in this way of their Acceptation with God In what darknesse saies such an one in what streights in what intanglements was my poor soule How little able was I to look through the clouds and perplexities wherewith I was encompassed I looked inwards and there was nothing but sinne horror feare tremblings I looked upwards and saw nothing but wrath curses and vengeance I knew that God was an Holy and Righteous God and that no uncleane thing should abide before him I knew that I was a poore vile uncleane and sinfull creature and how to bring these two together in Peace I knew not but in the Righteousnesse of Christ doth a world of Wisdome open it selfe dispelling all difficulties and darknesse and manifesting a Reconciliation of all this O the depth of the riches of the wisdome and knowledge of God! Rom. 11. 33. and Col. 2. 3. but of this before 2. As full of Grace He knows that sinne had shut up the whole way of Grace towards him and whereas God aymes at nothing § 41 so much as the manifestation of his Grace he was utterly cut short of it Now to have a compleat Righteousnesse provided and yet abundance of Grace manifested exceedingly delights the soule to have Gods dealing with his person all Grace and dealing with his Righteousnesse all Justice takes up his thoughts God every where assures us that this Righteousnesse is of Grace It is by Grace and no more of Workes Rom 11. 6. as the Apostle at large sets it out Ephes. 2. 7 8 9. It is from riches of Grace and kindnesse that the provision of this Righteousnesse is made it is
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.
Thirdly The principle of all his actings and operations in us for our consolation 1. There are three things in the whole course of our pilgrimage that the consolations of the Holy Ghost are usefull and necessary in 1. First In our Afflictions Affliction is part of the provision that God hath made in his house for his Children Heb. 12. 5 6. The great variety of its causes meanes uses and effects is generally known There is a measure of them appointed for every one To be wholly without them is a temptation and so in some measure an Affliction That which I am to speake unto is that in all our afflictions we need the consolations of the Holy Ghost It is the nature of man to relieve himselfe when he is entangled by all waies and meanes According as mens naturall spirits are so do they mannage themselves under pressures The spirit of a man will beare his infirmity at least it will struggle with it There are two great evills one of which does generally seise § 4 on men under their Afflictions and keep them from a due management of them The Apostle mentioneth them both Heb. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise not the chastisement of the Lord neither faint when thou art reproved One of these extreames doe men usually fall into either they despise the Lords correction or sink under it First Men despise it They account that which befalls them to be a light or common thing They take no notice of God in it They can shift with it well enough they look on instruments second causes provide for their own defence and vindication with little regard to God or his hand in their affliction And the ground of this is because they take in succours in their trouble that God will not mix his grace withall They fix on other remedies then what he hath appointed and utterly loose all the benefits and advantage of their affliction And so shall every man doe that relieves himselfe from any thing but the consolations of the Holy Ghost 2. Secondly Men Faint and sink under their trialls and afflictions Which the Apostle farther reproves vers 12. The first despise the assistance of the Holy Ghost through pride of heart the latter refuse it through dejectednesse of spirit and sink under the weight of their troubles And who almost is there that offends not on one of these hands Had we not learned to count light of the chastisements of the Lord and to take little notice of his dealings with us we should find the season of our Afflictions to comprize no small portion of our Pilgrimage Now there is no due management of our soules under any affliction so that God may have the glory of it and our selves § 5 any spirituall benefit or emprovement thereby but by the consolations of the H. Ghost All that our Saviour promiseth his Disciples when he tells them of the great trialls and tribulations they were to undergoe is I will send you the spirit the comfortour He shall give you peace in me when in the world you shall have trouble He shall guide and direct and keep you in all your trialls And so the Apostle tells us it came to passe 2 Cor. 1. 4 5 6. Yea and this under the greatest afflictions will carry the soule to the highest joy peace rest and contentment So the same Apostle Rom. 5. 3. We glory in tribulations It is a great expression He had said before that we glorted in the hope of the glory of God vers 2. Yea but what if manifold afflictions and tribulations befall us why even in them also we glory saith he We glory in our tribulations But whence is it that our spirits are so borne up to a due management of afflictions as to glory in them in the Lord He tells us vers 5. It is from the shedding abroad of the Love of God in our hearts by the Holy Ghost And thence are Believers said to receive the word in much affliction with joy of the Holy Ghost 1 Thes. 1 6. And to take joyfully the spoyling of their goods This is that I aime at There is no management nor improvement of any Affliction but meerely and solely by the Consolations of the Holy Ghost Is it then of any esteeme or value unto you that you loose not all your trialls temptations and afflictions learne to value that whereby alone they are rendred usefull 2. Sinne is the second burthen of our lives and much the greatest § 6 Unto this is this Consolation peculiarly suited So Heb. 6. 17 18. an Allusion is taken from the man stayer under the Low who having killed a man at unawares and brought the guilt of his blood upon him selfe fled with speed for his deliverance to the Citty of refuge our great and only refuge from the guilt of sinne is the Lord Jesus Christ in our flying to him doth the spirit administer consolation to us A sense of sin fills the heart with troubles and disquietnesse it is the Holy Ghost which gives us peace in Christ. That gives an apprehension of wrath the Holy Ghost sheds abroad the Love of God in our hearts From thence doth Satan and the Low accuse us as objects of Gods hatred the spirit beares witnesse with our spirits that we are the Children of God There is not any one engine or instrument that sin useth or sets up against our peace but one effect or other of the Holy Ghost towards us is suited and fitted to the casting of it downe In the whole course of our obediénce are his consolations necessary also That we may goe through with it cheerfully willingly § 7 patiently to the end This will afterwards be more fully discovered as to particulars when I come to give directions for our communion with this blessed comforter In a word in all the concernments of this life and in our whole expectation of another we stand in need of the consolations of the Holy Ghost Without them we shall either despise afflictions or faint under § 8 them and God be neglected as to his intendments in them Without them sin will either harden us to a contempt of it or cast us downe to a neglect of the remedies gratiously provided against it Without them duties will either puffe us up with pride or leave us without that sweetnesse which is in new obedience Without them prosperity will make us carnall sensuall and to take up our contentment in these things and utterly weaken us for the trialls of adversity Without them the comforts of our Relations will separate us from God and the losse of them make our hearts as Nabals Without them the calamity of the Church will overwhelme us and the prosperity of the Church will not concerne us Without them we shall have wisdome for no worke Peace in no condition strength for no duty successe in no triall joy in no state no comfort in life no light in death Now our Afflictions our sins and
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.