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
they stand in need Thus I say have the Saints communion with Christ as to their sanctification and holinesse From him do they receive the spirit to dwell in them from him the new principle of Life which is the root of all their obedience from him have they actuall Assistance for every duty they are called unto In waiting for expectation and receiving of these blessings on the accounts before mentioned do they spend their Lives and time with him In vaine is helpe looked for from other mountaines In vaine do men spend their strength in following after Righteousnesse if this be wanting Fix thy soule here thou shalt not tary untill thou be ashamed This is the way the only way to obtain full effectuall manifestations of the spirits dwelling in us to have our hearts purified our consciences purged our sins mortified our graces increased our soules made humble holy zealous believing like to him to have our lives fruitfull our deaths comfortable Let us herein abide eying Christ by Faith to attaine that measure of conformity to him which is allotted unto us in this world that when we shall see him as he is we may be like unto him CHAP. X. Of Communion with Christ in priviledges of Adoption the nature of it the consequents of it peculiar priviledges attending it Liberty Title Boldnesse Affliction Communion with Christ hereby THe third-thing wherein we have communion with Christ is Grace of Priviledge before God I meane as § 1 the third head of purchased Grace The priviledges we enjoy by Christ are great and innumerable To insist on them in particular were work for a mans whole life not a designe to be wrapped up in a few sheets I shall take a view of them only in the Head the spring and Fountain whence they all arise and flow This is our Adoption Beloved now we are the Sons of God 1 Ioh. 3. 2. This is our great and fountain priviledge Whence is it that we are so it is from the Love of the Father v. 1. Behold what love the Father hath given unto us that we should be called the sons of God But by whom immediatly doe we receive this honour As many as believe on Christ he gives them this power to become the Sons of God Ioh. 1. 12. Himselfe was appointed to be the first borne among many brethren Rom 8. 29. and his taking us to be brethren Heb. 2. 11. makes us become the Children of God Now that God is our Father by being the Father of Christ and we his children by being the brethren of Christ being the head and summe of all the honour priviledge right and Title we have let us a little consider the nature of that act whereby we are invested with this state and title namely our Adaption Now Adoption is the Authorative translation of a Believer by Jesus § 2 Christ from the family of the world and Satan into the family of God with his investiture in all the priviledges and advantages of that Family To the compleat Adoption of any person these five things rre required § 3 1. That he be actually and of his own right of another family then that whereunto he is adopted He must be the son of one family or other in his own right as all persons are 2. That there be a Family unto which of himselfe he hath no right whereinto he is to be grafted If a man comes into a family upon a personall right though originally at never so great a distance that man is not adopted If a man of a most remote consanguinity doe come into the inheritance of any family by the death of the neerer heires though his right before were little better then nothing yet he is a borne son of that Family he is not adopted He is not to have the plea of the most remote possibility of succession 3. That there be an Authoritative legall translation of him by some that have power thereunto from one family into another It was not by the Law of old in the power of particular persons to adopt when and whom they would It was to be done by the Authority of the Soveraigne power 4. That the adopted person be freed from all the obligations that be upon him unto the family from whence he is translated otherwise he can be no way usefull or serviceable unto the family whereinto he is engrafted He cannot serve two masters much lesse two Fathers 5. That by vertue of his Adoption he be invested in all the rights Priviledges Advantages and Title to the whole inheritance of the family into which he is adopted in as full and ample manner as if he had been borne a son therein Now all these things and Circumstances doe concurre and are found in the Adoption of believers 1. They are by their own originall right of another family § 4 then that whereinto they are adopted They are by Nature the children of wrath Eph. 2. 3. Sons of wrath of that family whose inheritance is wrath called the power of darknesse Col. 1. 13. For from thence doth God translate them into the Kingdome of his deare Son This is the family of the world and of Sathan of which by nature believers are What ever is to be inherited in that family as wrath curse death Hell they have a right thereunto Neither can they of themselves or by themselves get free of this family a strong man armed keeps them in subjection Their naturall estate is a family condition attended with all circumstances of a family family duties and services rights and titles Relations and observances They are of the black family of sinne and Satan 2. There is another family whereinto they are to be translated § 5 and whereunto of themselves they have neither right nor title This is that family in heaven and earth which is called after the name of Christ. Eph. 3. v. 15. The great family of God God hath an house and family for his children of whom some he maintaines on the riches of his grace and some he entertaines with the fullnesse of his glory This is that house whereof the Lord Christ is the great dispenser It having pleased the Father to gather in one all things in him both which are in heaven and which are in earth even in him Ephes 1. v. 10. Herein live all the Sons and daughters of God spending largely on the Riches of his Grace Unto this family of themselves they have no right nor Title they are wholly alienated from it Eph. 2. 12. and can lay no clayme to any thing in it God driving fallen Adam out of the Garden and shutting up all wayes of Returne with a flaming sword ready to cut him off if he should attempt it abundantly declares that he and all in him had lost all right of approaching unto God in any family relation Corrupted cursed nature is not vested with the least right to any thing of God therefore They have an Authoritative translation from
peculiarly dispenseth himselfe unto us in free love So the Apostle sets it forth in the following verses this is love v. 9. this is that which I would have you take notice of in him that he makes out love unto you in sending his only begotten Son into the world that we might live through him So also v. 10. He loved us and sent his Son to be the propitiation for our sins And that this is peculiarly to be eyed in him the holy Ghost plainely declares in making it Antecedent to the Sending of Christ and all mercyes and benefits whatever by him received This love I say in its self is Antecedent to the purchase of Christ although the whole fruit thereof be made out alone thereby Ephes. 1. 4 5 6. 2. So in that distribution made by the Apostle in his solemne parting Benediction 2 Cor. chap. 13. v. 13. The Grace of the Lord Iesus Christ the LOVE OF GOD and the fellowship of the Holy Ghost be with you Ascribing sundry things unto the distinct persons it is Love that he peculiarly assignes to the Father And the Fellowship of the Spirit is mentioned with the Grace of Christ and the Love of God because it is by the Spirit alone that we have fellowship with Christ in Grace and with the Father in Love although we have also peculiar fellowship with him as shall be declared 3. John chap. 16. v. 26 27. saith our Saviour I say not § 9 unto you that I will pray the Father for you for the Father himselfe loveth you but how is this that our Saviour saith I say not that I will pray the Father for you when he saith plainely chap. 14. v. 16. I will pray the Father for you The Disciples with all the Gracious words comfortable and Faithfull promises of their Master with most Heavenly discoveries of his Heart unto them were even fully convinced of HIS deare and tender Affections towards them as also of his continued care and kindnesse that he would not forget them when bodily he was gone from them as he was now upon his departure but now all their thoughts are concerning the Father how they should be accepted with him what respect he had towards them Saith our Saviour take no care of that nay impose not that upon me of procuring the Fathers love for you but know that this is his peculiar Respect towards you and which you are in him He himselfe loves you It is true indeed as I told you that I will pray the Father to send you the Spirit the Comforter and with him all the Gracious fruits of his Love but yet in the point of love it selfe free love Eternall Love there is no need of any Intercession for that for eminently the Father himselfe loves you resolve of that that you may hold Communion with him in it be no more troubled about it Yea as your great trouble is about the Fathers love so you can no way more trouble or burden him then by your unkindnesse in not believing of it So it must needs be where sincere Love is questioned 4 The Apostle teaches the same Rom. chap. 5. 5. The Love § 10 of God is shed abroad in your hearts by the Holy Ghost that is given unto you God whose Love this is is plainely distinguished from the Holy Ghost who sheds abroad that Love of his And v. 8. he is also distinguished from the Sonne for it is from that Love of his that the Son is sent and therefore it is the Father of whom the Apostle here specially speaketh and what is it that he ascribes to him even Love which also v. 8. he commendeth to us sets it forth in such a signall and eminent expression that we may take notice of it and close with him in it To carry this businesse to its height there is not only most frequent peculiar mention made of the Love of God where the Father is eminently intended and of the Love of the Father expressely but he is also called the God of Love 2 Cor. 13. 11. and is said to be love so that whoever will know him 1 John 4. 8. or dwell in him by fellowship or Communion vers 16. must doe it as he is Love 5. Nay whereas there is a twofold divine Love Beneplaciti § 11 and Amicitiae a Love of good pleasure and destination and a Love of Friendship and Approbation they are both peculiarly assigned to the Father in an Eminent manner 1 John chap. 3. 16. God so loved the world that he sont c. that is with the Love of his purpose and good pleasure his determinate will of doing Good This is distinctly ascribed to him being laid down as the cause of sending his Son So Rom. 9. 11 12 Ephes 1. 4 5. 2 Thess. 2. 13 14. 1 John 4. 8 9. 2 Iohn chap. 14. v. 23. there is mention of that other kind of love where of we speak If any man love me saith Christ he will keep my words and my Father will love him and we will come unto him and make our abode with him The Love of Friendship and Approbation is here eminently ascribed to him says Christ we will come even Father and Sonne to such a one and dwell with him that is by the Spirit but yet he would have us take notice that in point of Love the Father hath a peculiar prerogative My Father will love him 6. Yea and as this love is peculiarly to be eyed in him so it § 12 is to be looked on as the fountaine of all following gracious Dispensations Christians walke often times with exceedingly troubled hearts concerning the thoughts of the Father towards them they are well perswaded of the Lord Christ and his good will the difficulty lies in what is their acceptance with the Father what is his heart towards them Shew us the Father and it shall suffice Iohn 14. 8. Now this ought to be so farre a way that his Love ought to be looked on as the Fountaine from whence all other sweetnesses flow Thus the Apostle sets it out Titus chap. 3. v. 4. After that the kindnesse and Love of God our Saviour toward man appeared It is of the Father of whom he speakes for v. 6. he tells us that he makes out unto us or sheds that love upon us abundantly through Jesus Christ our Saviour And this Love he makes the Hinge upon which the great Alteration and Translation of the Saints doth turne for saith he v. 3. We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasurs living in malice and envy hatefull and hating one another All naught all out of Order and Vile Whence then is our Recovery The whole rise of it is from this Love of God flowing out by the wayes there described For when the kindnesse and love of God appeared that is in the fruits of it then did this alteration ensue To secure us hereof there is not
this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit works effectually his power is in it he will work and none shall let him If he will bring to our remembrance the promises of Christ for our Consolation neither Satan nor man sin nor world nor Death shall interrupt our comfort This the Saints who have Communion with the Holy Ghost know to their Advantage sometimes the Heavens are black over them and the Earth trembles under them publick personall calamities and distresses appeare so full of horror and darknesse that they are ready to faint with the Apprehensions of them Hence is their great reliefe and the retrivement of their Spirits their consolation nor trouble depend not on any out ward condition nor inward frame of their own hearts but on the powerfull and effectuall workings of the Holy Ghost which by Faith they give themselves up unto 2. Voluntarily distributing to every one as he will and therefore is this work done in so great variety both as to the § 6 same persons and diverse For the same person full of joy sometimes in a great distresse full of consolation every promise brings sweetnesse when his pressures are great and heavy another time in the least triall seeks for comfort searches the promise and it is farre away The reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit distributes as he will And so with diverse persons to some each promise is full of Life and comfort others tast little all their daies all upon the same account And this faith especially regards in the whole businesse of consolation it depends on the soveraigne will of the Holy Ghost and so is not tied unto any rules or course of procedure Therefore doth it exercise it selfe in waiting upon him for the seasonable accomplishment of the good pleasure of his Will 3. Freely Much of the variety of the dispensation of Consolation by promises depends on this freedome of the spirits operation Hence it is that comfort is given unexpectedly when the heart hath all the Reasons in the World to look for destresse and sorrow thus sometimes it is the first meanes of recovering a backsliding soule who might justly expect to be utterly cast off And these considerations are to be carried on in all the other Effects and fruits of the Comforter of which afterwards And in this first generall Effect or work of the Holy Ghost towards us have we communion and fellowship with him The Life and Soule of all our comforts lye treasured up in the promises of Christ. They are the breasts of all our consolation Who knows not how powerlesse they are in the bare letter even when improved to the uttermost by our considerations of them and meditation on them as also how unexpectedly they sometimes break in upon the soule wth a conquering endearing Life and vigour Here Faith deales peculiarly with the Holy Ghost It considers the promises themselves looks up to him waites for him considers his appearances in the word depended on ownes him in his work and Efficacy No sooner doth the soule begin to feele the life of a promise warming his heart relieving cherishing supporting delivering from feare entanglements or troubles but it may it ought to know that the Holy Ghost is there which will adde to his joy and lead him into fellowship with him 2. The next generall work seemes to be that of Joh. 16. 14. The Comforter shall glorify mee for he shall receive of mine and shall § 7 shew it unto you The work of the spirit is to glorify Christ whence by the way we may see how farre that spirit is from being the comforter who sets up himselfe in the roome of Christ such a spirit as saith He is all himselfe for as for him that suffered at Hierusalem it is no matter that we trouble our selves about him this spirit is now all This is not the Comforter His work is to glorify Christ him that sends him And this is an evident signe of a false spirit what ever its pretence be if it glorify not that Christ who was now speaking to his Apostles and such are many that are gone abroad into the World But what shall this spirit doe that Christ may be glorified He shall saith he take of mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what these things are is declared in the next verse all things that the Father hath are mine therefore I said he shall take of mine It is not of the Essence and essentiall properties of the Father and Son that our Saviour speaks but of the Grace which is communicated to us by them This Christ calls my things being the fruit of his purchase and mediation on which account he saith all his Fathers things are his that is the things that the Father in his Eternall love hath provided to be dispensed in the blood of his Sonne all the fruits of Election these said he the comforter shall receive that is they shall be committed unto him to dispose for your good and advantage to the end before proposed So it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall shew or declare and make them known to you Thus then is he a Comforter He reveales to the soules of Believers the good things of the Covenant of Grace which the Father hath provided and the Sonne purchased He shews to us Mercy Grace Forgivenesse Righteousnesse Acceptation with God letteth us know that these are the things of Christ which he hath procured for us shews them to us for our comfort and establishment These things I say he effectually declares to the soules of Believers and makes them know them for their own good know them as originally the things of the Father prepared from eternity in his Love and Good-will as purchased for them by Christ and laid up in store in the Covenant of Grace for theiruse Then is Christ magnified and glorified in their hearts then they know what a Saviour and Redeemer he is A soule doth never glorify or honour Christ upon a discovery or sense of the Eternall Redemption he hath purchased for him but it is in him a peculiar Effect of the Holy Ghost as our Comforter No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12. 3. 3. He sheds abroad the Love of God in our hearts Rom. 5. 5. That § 8 it is the Love of God to us not our Love to God which is here intended the context is so cleare as nothing can be added thereunto now the Love of God is either of Ordination or of Acceptation The love of his purpose to doe us good or the Love of Acceptation and approbation with him both these are called the Love of God frequently in Scripture as I have declared Now how can these be shed abroad in our hearts not in themselves but in a sense of them in a spirituall apprehension of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is shed abroad the same word that is used concerning the Comforter being given us Titus 2. 6. God
OF Communion with God The Father Sonne and Holy Ghost Each Person Distinctly IN Love Grace and Consolation OR THE SAINTS FELLOWSHIP With the Father Sonne and Holy Ghost UNFOLDED By JOHN OWEN D. D. A Servant of JESUS CHRIST in the Work of the Gospell God is Love 1 Joh. 4. 8. Tell me O thou whom my Soule Loveth where thou Feedest Cant. 1. 7. Make hast my Beloved Cant. 8. 14. Grieve not the Holy Spirit of God whereby ye are Sealed to the day of Redemption Ephes. 4. 30. Now there are diversities of Gifts but the same spirit And there are differences of Administrations but the same Lord and there are diversities of operations but it is the same God 1 Cor. 12. 4 5 6. OXFORD Printed by A. LICHFIELD Printer to the Vniversity for THO ROBINSON Anno Dom. 1637. Christian Reader IT is now six yeares past since I was brought under an engagement of promise for the publishing of some meditations on the subject which thou wilt find handled in the ensuing Treatise The Reasons of this delay being not of publicke concernment I shall not need to mention Those who have been in expectation of this duty from me have for the most part been so farre acquainted with my condition and employments as to be able to satisfy themselves as to the deferring of their desires That which I have to adde at present is only this having had many opportunity 's since the time I first delivered any thing in pulicke on this Subject which was the meanes of bringing me under the engagements mentioned to reassume the consideration of what I had first fixed on I have been inabled to give it that improvement and to make those additions to the main of the designe and matter treated on that my first debt it come at length to be only the occasion of what is now tendred to the Saints of God I shall speak nothing of the subject here handled it may I hope speak for it selfe in that spirituall savour and rellish which it will yeild to them whose hearts are not so filled with other things as to render the sweet things of the Gospell bitter to them The designe of the whole Treatise thou wilt find Christian Reader in the first Chapters of the first part and I shall not detaine thee here with the perusall of any thing which in its proper place will offer it selfe unto thee know only that the whole of it hath been recommended to the Grace of God in many supplications for its usefullnesse unto them that are interested in the Good things mentioned therein J. O. Oxon. Ch. Ch. Coll. Jul. 10. 1657. CHAP. I. That the Saints have Communion with God 1 Joh. 1. 3. considered to that purpose Somewhat of the nature of communion in Generall IN the first Epistle of Iohn chap. 1. v. 3. § 1 the Apostle assures them to whom he wrote that the Fellowship of Believers is with the Father and with his Son Iesus Christ and this he doth with such an unusuall kind of expression as bears the force of an Asseveration whence we have rendred it Truely our fellowship c. The outward appearance and condition § 2 of the Saints in those dayes being very mean and contemptible their leaders being accounted as the filth of this world and as the offscouring of all things the inviting others unto Fellowship with them and a participation of the pretious things which they did enjoy seemes to be exposed to many contrary Reasonings and Objections What benefit is there in Communion with them Is it any thing else but to be sharers in Troubles Reproaches Scornes and all manner of evils To prevent or remove these and the like Exceptions the Apostle gives them to whom he wrote to know and that with some earnestnesse of expression that not withstanding all the disadvantages their Fellowship lay under unto a carnall view yet in Truth it was and would be found to be in reference to some with whom they held it very honourable glorious and desireable For truely saith he our fellowship is with the Father and with his Sonne Jesus Christ. This being so earnestly and directly asserted by the Apostle § 3 we may boldly follow him with our Affirmation viz. That the Saints of God have communion with him And an holy and spirituall communion it is as shall be declared How this is spoken distinctly in Reference to the Father and the Son must afterwards be fully opened and carryed on By Nature since the Entrance of sin no man hath any Communion § 4 with God He is Light We Darkenesse and what communion hath Light with Darkenesse He is life we are dead He is Love and we are enmity and what Agreement can there be between us Men in such a condition have neither Christ nor Hope nor God in the World Ephes. 2. 12. being alienated from the life of God through the ignorance that is in them Chap. 4. 18. Now two cannot walke together unlesse they be agreed Amos. 3. 3. Whilst there is this distance between God and Man there is no walking together for them in any fellowship or Communion Our first Interest in God was so lost by sinne as that there was left unto us in our selves no possibility of a Recovery As we had deprived our selves of all Power for a Returnall so God had not revealed any way of Accesse unto himselfe or that he could under any consideration be approached unto by sinners in Peace Not any worke that God had made not any Attribute that he had revealed could give the least light into such a dispensation The manifestation of Grace and pardoning Mercy which is § 5 the only doore of entrance into any such communion is not committed unto any but unto him alone in whom it is by whom that Grace and mercy was purchased through whom it is dispensed who reveales it from the Bosome of the Father Hence this communion and fellowship with God is not in expresse termes mentioned in the old Testament The thing it selfe is found there but the cleare light of it the boldnesse of Faith in it is discovered in the Gospell and by the spirit administred therein By that Spirit we have this Liberty 2 Cor. 3. 17 18. Abraham was the friend of God Isa. 41. 8. David a man after his own heart Enoch walked with him Gen. 5. 24. All enjoying this communion and fellowship for the substance of it But the way into the Holyest was not yet made manifest whilst the first tabernacle was standing Heb. 9. 8. Though they had communion with God yet they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a boldnesse and confidence in that communion This follows the entrance of our High Priest into the most holy place Heb. 4. 16. chap. 10. 9. The vaile also was upon them that they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedome and libertie in their accesse to God 2 Cor. 3. 15 16. c. But now in Christ
Saints in this sense doe not love God for nothing but for that Excellency Lovelinesse and desireablenesse that is in him As the Psalmist says in one particular Psal. 116. 19. I love the Lord BECAUSE so may we in generall we love the Lord BECAUSE Or as David in another case what have I now done is there not a cause If any man enquire about our love to God we may say what have we now done is there not a cause 3. They differ in this also The Love of God is like himselfe equall constant not capable of Augmentation or Diminution Our love § 24 is like our selves unequall increasing waining growing declining His like the Sunne always the same in its light though a cloud may sometimes interpose Ours as the Moon hath its Enlargements and streightnings 1. The Love of the Father is Equall c. whom he loves he loves unto the end and he loves them always alike The § 25 strength of Israel is not a man that he should repent On whom he fixes his love it is immutable it doth not grow to Eternity it is not diminished at any time It is an eternall love that had no beginning that shall have no ending that cannot be heightned by any act of ours that cannot be lessened by any thing in us I say in it self it is thus otherwise in a two fold regard it may admit of chang 1. In respect of its Fruits It is as I said a fruitfull love a § 26 love of Bounty In reference unto those fruits it may sometimes be greater sometimes lesse Its communications are various Who among the Saints finds it not What Life what Light what strength sometimes and againe how dead how dark how weake as God is pleased to let out or to restraine the fruits of his Love All the Graces of the spirit in us all sanctified enjoyments whatever are fruits of his love How variously these are dispensed how differently at sundry seasons to the same Persons experience will abundantly testify 2. In respect of its discoveries and manifestations He sheds abroad § 27 his Love in our Hearts by the Holy Ghost Rom 5 v. 5. gives us a sense of it manifests it unto us Now this is various and changeable sometimes more sometimes lesse Now he shines anon hides his face as it may be for our profit Our Father will not alwaies chide lest we be cast downe he doth not alwaies smile lest we be full and neglect him but yet still his Love in its selfe is the same When for a little moment he hides Isa. his face yet he gathers us with everlasting kindnesse Ob. But you will say this comes nigh to that Blasphemy § 27 that God loves his People in their sinning as well as in their strictest obedience and if so who will care to serve him more or to walk with him unto wellpleasing Ans. There are few Truths of Christ which from some or other have not received like entertainment with this Termes and Appellations are at the Will of every imposer things are not at all varied by them The Love of God in it selfe is the eternall purpose and act of his Will This is no more changeable then God himselfe If it were no flesh could be saved but it changeth not and we are not consumed What then loves he his people in their sinning Yes his People not their sinning Alters he not his Love towards them Not the purpose of his will but the dispensations of his Grace He rebukes them he chastens them he hides his face from them he smites them he fills them with a sense of indignation but woe woe would it be to us should he change in his love or take away his kindnesse from us Those very things which seem to be demonstrations of the change of his Affections towards his do at clearly proceed from Love as those which seem to be the most genuine Issues thereof But will not this encourage to sinne He never tasted of the Love of God that can seriously make this objection The doctrine of Grace may be turned into wantonesse the Principle cannot I shall not wrong the Saints by giving other answer to this objection Detestation of sinne in any may well consist with the Acceptation of their persons and their designation to life eternall But now our Love to God is ebbing and flowing waining and increasing We lose our first Love and we grow again in Love Scarse a day at a stand What poore creatures are we how unlike the Lord and his Love unstable as Water we cannot excell now it is though all men for sake thee I will not anon I know not the man One day I shall never be moved my hill is so strong the next all men are lyers I shall perish When ever was the time where ever was the place that our love was one day equall towards God And thus these Agreements and discrepancies doe farther describe that Mutuall Love of the Father the Saints wherein they hold Communion Other Instances as to the Person of the Father I shall not give but indeavour to make some improvement of this in the next Chapter CHAP. IV. Inferences on the Former Doctrine concerning Communion with the Father in Love HAving thus discovered the nature of that Distinct Communion § 1 which we have with the Father it remaineth that we give some Exhortations unto it directions in it and take some Observations from it 1. First them this is a Duty wherein it is most evident that Christians are but little exercised namely in holding immediate § 2 Communion with the Father in Love Unacquaintednesse with our Mercys our Priviledges is our sinne as well as our Trouble We hearken not to the voyce of the Spirit which is given unto us that we may know the things that are freely bestowed on us of God This makes us goe heavily when we might rejoyce and to be weake where we might be strong in the Lord. How few of the Saints are experimentally acquainted with this priviledge of holding immediate communion with the Father in Love with what anxious doubtfull thoughts do they look upon him what feares what questionings are there of his good will and kindnesse At the best many think there is no sweetnesse at all in him towards us but what is purchased at the high price of the blood of Jesus It is true that alone is the way of Communication but the free Fountaine and Spring of all is in the bosome of the Father Eternall life was with the Father and is manifested unto us Let us then 1. Eye the Father as love Look not on him as an always lowring Father but as one most kind and tender Let us looke on him by faith as one that hath had thoughts of kindnesse towards us from everlasting It is misapprehension of God that makes any runne from him who have the least breathing wrought in them after him They that know thee will
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
thou wouldest have the contrary viz that something should be in thee for which God should love thee even thy love to him and that thou shouldest love God before thou knowest any thing lovely in him viz. whether he love thee or no. This is a course of fleshes finding out that will never bring Glory to God nor peace to thy own Soule Lay downe then thy Reasonings take up the Love of the Father upon a pure Act of believing and that will open thy Soule to let it out unto the Lord in the Communion of Love To make yet some farther improvement of this Truth so opened and exhorted unto as before it will discover unto us the § 14 Eminency and Priviledge of the Saints of God What low thoughts soever the Sons of men may have of them it will appeare that they have meat to eate that the World knowesnot of they have close communion and fellowship with the Father They deale with him in the enterchange of love Men are generally esteemed according to the company they keep It is an Honour to stand in the presence of Princes though but as Servants What Honour then have all the Saints to stand with boldnesse in the presence of the Father and there to enjoy his Bosome love What a blessing did the Queen of Sheba pronounce on the Servants of Solomon who stood before him and heard his Wisdome How much more blessed then are they who stand continually before the God of Solomon hearing his Wisdome enjoying his love Whilest others have their fellowship with Sathan and their own Lusts making provision for them and receiving perishing refreshments from them whose end is destruction whose God is their Belly and whose Glory is in their shame who mind earthly things they have this sweet Communion with the Father Moreover what a safe and sweet retreat is here for the Saints § 17 in all the Scornes Reproaches Scandalls misrepresentations which they undergoe in the World When a Child is abused abroad in the streets by strangers he runns with speed to the bosome of his Father there he makes his complaint and is comforted In all the hard censures and tongue-persecutions which the Saints meet withall in the streets of the World they may runne with their moanings unto their Father and be comforted As one whom his Mother comforteth so will I comfort you saith the Lord Isa 66. v. 13. So that the Soule may say if I have hatred in the World I will goe where I am sure of Love though all others are hard to me yet my Father is tender and full of compassion I will goe to him and satisfy my selfe in him Here I am accounted vile frowned on and rejected but I have honour and Love with him whose kindnesse is better then Life it selfe There I shall have all things in the Fountaine which others have but in the dropps there is in my Fathers Love every thing desireable there is the sweetnesse of all mercies in the abstract it selfe and that fully and durably Evidently then the Saints are the most mistaken men in the § 18 world If they say come have Fellowship with us are not men ready to say why what are you a sorry company of Seditious Factious Persons be it known unto you that we despise your Fellowship when we intend to leave Fellowship with all honest men and men of worth then will we come to you But alasse how are men mistaken truely their Fellowship is with the Father let men think of it as they please they have close spirituall Heavenly Refreshings in the mutuall Communication of Love with the Father himselfe How they are generally misconceived the Apostle declares 2 Cor. chap. 6. v. 8 9 10. As deceivers and yet true as unknown yet well known as dying and behold we live as chastened and not killed as sorrowfull yet always rejoysing as poore yet making many rich as having nothing yet possessing all things And as it is thus in Generall so in no one thing more then this that they are looked on as poore low despicable persons when indeed they are the only great and noble Personages in the world Consider the Company they keep it is with the Father who so glorious the Merchandise they trade in it is Love what so precious doubtlesse they are the excellent on the Earth Psal. 16. v. 3. Further this will discover a maine difference between § 19 the Saints and empty Professors as to the Performance of Dutyes and so the Enjoyment of outward Priviledges fruitlesse Professors often walk hand in hand with them but now come to their secret retirements and what a difference is there there the Saints hold Communion with God Hypocryts for the most part with the world and their own Lusts with them they converse and Communicate they hearken what they will say to them and make provision for them when the Saints are sweetly wrapt up in the Bosome of their Fathers Love It is oftentimes even almost impossible that Believers should in outward appearance goe beyond them who have very rotten hearts but this meat they have which others know not of this Refreshment in the Banqueting house wherein others have noe share in the multitude of their thoughts the Comforts of God their Father refresh their Soules Now then to draw towards a close of this Discourse if § 20 these things be so what manner of men ought we to be in all manner of holy conversation even our God is a consuming fire What Communion is there between Light and Darknesse Shall sinne and lust dwell in those thoughts which receive in and carry out Love from and unto the Father Holinesse becometh his presence for ever An unclean Spirit cannot draw nigh unto him an unholy Heart can make no abode with him A lewd Person will not desire to hold fellowship with a Sober man and will a man of vaine and foolish Imaginations hold communion and dwell with the most holy God There is not any Consideration of this Love but is a powerfull motive unto Holinesse and leads thereunto Ephraim says what have I to doe any more with Idols when in God he finds Salvation Communion with the Father is wholly inconsistent with loose walking If we say that we have followship with him and walke in darkenesse we lye and doe not the truth 1 Joh. 1. 6. He that saith I know him I have Communion with him and keepeth not his Commandements is a liar and the truth is not in him chap. 1. v. 4. The most specious and glorious pretence made to an acquaintance with the Father without holinesse and Obedience to his Cammandements serves only to prove the pretenders to be lyars The love of the world and of the Father dwell not together And if this be so to shut up all how many that goe under the name of Christians come short of the Truth of it How § 20 unacquainted are the Generaliy of Professors with the Mystery of this Communion
monument of the Glory of God in giving such inconceivable Excellencys to the Son of man And this is the second thing considerable for the endearing of our soules to our beloved 3. Consider that he is all this in one Person We have not been treating of two a God and a man but of one who is God and § 22 man That Word that was with God in the beginning and was God Joh. 1. 1. is also made flesh v. 14. not by a conversion of its selfe into flesh not by appearing in the outward shape and likenesse of flesh but by assuming that holy thing that was borne of the Virgin Luk. 1. 55. into personall union with himselfe Soe the Mighty God If. 9. 6. is a Child given to us that holy thing that was borne of the Virgin is called the Sonne of God Luk. 1. 35. That which made the man Christ Jesus to be a man was the union of soul and body that which made him that man and without which he was not that man was the subsistence of both united in the person of the Son of God As to the proof hereof I have spoken of it elsewhere at large I now propose it only in generall to shew the Amiablenesse of Christ on this account Here lyes hence arises the Grace Peace life and Security of the Church of all believers as by some few considerations may be clearely evinced 1. Hence was he fit to suffer and able to beare whatever was due unto us in that very Action wherein the Son of man gave himselfe a ransom for many Math. 20. 28. God Redeemed his Church with his own blood Act. 20. 28 and therein was the love of God seen that he gave his life for us I Joh. 3. 16. on this account was there room enough in his breast to receive the points of all the swords that were sharpned by the Law against us and strength enough in his shoulders to beare the burthen of that Curse that was due to us Thence was he so willing to undertake the worke of our Redemption Heb. 10. 7 8. Lo I come to do thy will O God because he knew his ability to go through with it Had he not been man he could not have suffered had he not been God his suffering could not have availed either himselfe or us he had not satisfyed the suffering of a meer man could not beare any proportion to that which in any respect was infinite Had the Great Righteous God gathered together all the sins that had been Commited by his Elect from the foundation of the world searched the bosomes of all that were to come to the end of the world taken them all from the sin of their nature to the least deviation from the rectitude of his most holy Law and the highest provocation of their Regenerate and Unregenerate Condition and laid them on a meer holy innocent Creature O how would they have overwhelmed him and buried him for ever out of the presence of Gods love Therefore doth the Apostle premise that glorious description of him to the purging of our sinne He hath spoken to us by his Son whom he hath appointed heir of all things by whom also he made the world who being the brightnesse of his Glory and the expresse image of his person vp-holding all things by the word of his power hath purged our sinnes Heb. 1. 2 3 It was he that purged our sinnes who was the Sonne and heire of all things by whom the world was made the brightnesse of his Fathers glory and expresse image of his person He did it he alone was able to doe it God was manifested in the fiesh 1 Tim. 3. 16. for this worke the sword awaked against him that was the fellow of the Lord of Hosts Zach. 13. 7. and by the wounds of that great shepheard are the sheep healed 1 Pet. 2. 24 25. 2. Hence doth he become an endlesse bottomelesse fountain § 23 of Grace to all them that believe The fulnesse that it pleased the Father to Commit to Christ to be the great Treasury and store-house of the Church did not doth not lie in the humane natrue considered in it selfe but in the Person of the Mediator God and man Consider wherein his Communication of Grace doth consist and this will be evident The Foundation of all is laid in his satisfaction Merit purchase these are the morally procuring cause of all the Grace we receive from Christ. Hence all Grace becoms to be t his all the things of the new Covenant the promises of God all the Mercy Love Grace Glory promised became I say to be his Not as though they were all actually invested or did reside and were in the humane nature and were from thence really Communicated to us by a participation of a portion of what did so inhere but they are morally his by a Compact to be bestowed by him as he thinks good as he is Mediator God man that is the only begotten Son made flesh Ioh. 1. 14. from whose fullnesse we receive and grace for grace The reall Communication of Grace is by Christ sending the holy Ghost to regenerete us and to create all the habituall grace with the dayly supplys thereof in our hearts that we are made partakers of now the Holy Ghost is thus sent by Christ as Mediator God and man as is at large declared Ioh. 14. 15 16. of which more afterwards This then is that which I intend by this fullnesse of grace that is in Christ from whence we have both our beginning and all our supplys which makes him as he is the alpha and omega of his Church the beginner and finisher of our faith Excellent and desireable to our soules Upon the payment of the great price of his blood and full Aquitment on the satisfaction he made all Grace whatever of which at large afterwards becomes in a morall sense his at his disposall and he bestows it on or works it in the hearts of his by the holy Ghost according as in his infinite wisdome he sees it needfull How glorious is he to the Soule on this Consideration that is most Excellent to us which suites us in a wanting Condition that which gives bread to the hungry water to the Thirsty mercy to the perishing All our relifes are thus in our beloved Here is the life of our soules the joy of our hearts our reliefe against sinne and deliverance from the wrath to come 3. Thus is he fitted for a mediator a daysman an Umpire between God and us being one with him and one with us and § 24 one in himselfe in this onenesse in the Unity of one person His Ability and universall fitnesse for his office of Mediatour are hence usually demonstrated And herein is he Christ the wisedome of God and the power of God Herein shines out the infinitely glorious wisedome of God which we may better admire then expresse What soule
be wise and what ways the Generality of men ingage in for the compassing of that end shall be afterwards considered To the Glory and honour of our deare Lord Jesus Christ and the establishment of our hearts in Communion with him the designe of this digression is to evince that all wisedome is laid up in him and that from him alone it is to be obtained 1. Cor. 1. 24. the Holy Ghost tells us that Christ is the Power § 2 of God and the Wisedome of God not the Essentiall Wisedome of God as He is his Eternall Sonne of the Father upon which account He is called Wisedome in the Proverbs chap. 8. 20 21 22 23. but as he is crucified v. 23 As He is Crucified so he is the Wisdome of God that is all that Wisedome which God layeth forth for the discovery and manifestation of himself and for the Saving of Sinners which makes foolish all the wisedome of the world that is all in Christ Crucified held out in him by him and to be obtain'd only from him And thereby in him doe we see the Glory of God 2 Cor. 3. last For he is not only said to be the Wisedome of God but also to be made Wisedome to us 1 Cor. 1. 30. he is made not by Creation but Ordination and Appoinment Wisedome unto us not only by teaching us Wisedome by a Metonymy of the Effect for the cause as he is the great Prophet of his Church but also because by the knowing of him we become acquainted with the Wisedome of God which is our wisedome which is a Metonymy of the Adjunct This however verily promised is thus only to be had The summe of what is contended for is asserted in termes Col. 2. 3. in him dwell all the Treasures of Wisedome and Knowledge There are two things that might seem to have some colour in § 3 claiming a Title and interest in this businesse 1. Civill Wisdome and prudence for the management of affaires 2. Ability of Learning and literature but God rejecteth both these as of no use at all to the end and intent of true Wisedome indeed There is in the world that which is called understanding but it comes to nothing There is that which is called Wisedome but it is turned into folly 1 Cor. 1. 19 20. God brings to nothing the understanding of the prudent and makes foolish the wisedome of the World And if there be neither Wisedome nor knowledge as doubtlesse there is not without the knowledge of God Jerem 8. 9 it is all shut up in the Lord Christ. Joh. 1. 18. no man hath seen God at any time the only begotten Sonne which is in the bosome of the Father he hath revealed him He is nor seen at any other time Joh 5. 37. nor known upon any other account but only the Revelation of the Sonne He hath manifested him from his own bosome and therefore v. 9. it is said that he is the true light that lightneth every man that cometh into the world The true light which hath it in himselfe and none hath any but from him and all have it who come unto him He who doth not so is in darkenesse 1. The summe of all true Wisedome and knowledge may be reduced to these three heads § 4 1. The Knowledge of God his Nature and his Properties 2. The Knowledge of our selves in reference to the will of God concerning us 3. Skill to walke in Communion with God The knowledge of the Workes of God and the cheife End of all doth necessarily attend these In these three is summed up all true Wisedom and knowledge and not any of them is to any purpose to be obtained or is manifested but only in and by the Lord Christ. God by the work of the Creation by the Creation it selfe § 5 did reveal himselfe in many of his properties unto his Creatures capable of his knowledge His Power his Goodnesse his Wisdome his Allsufficiency are thereby known This the Apostle asserts Rom. 1. 19 20 21. v. 19. he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. That is his Eternall Power and Godhead v. 21. a knowing of God and all this by the Creation But yet there are some properties of God which all the works of Creation cannot in any measure reveal or make known as his Patience Long-suffering and Forbearance For all things being made good there could be no place for the exercise of any of these properties or manifestation of them The whole fabrick of heaven and Earth considered in it selfe as at first created will not discover any such thing as Patience and Forbearance in God which yet are eminent properties of his nature as himselfe proclaimes and declares Exod. 34. 6 7. Wherefore the Lord goes further and by the Workes of § 6 his Providence in preserving and ruling the World which he made discovers and reveales these Properties also For whereas by cursing the earth and filling all the Elements oftentimes with signes of his anger and indignation he hath as the Apostle tells us Rom. 1. 18. revealed from Heaven his wrath against all ungodlinesse and unrighteousnesse of men yet not proceeding immediately to destroy all things he hath manifested his Patience Forbearance to all this Paul Act. 14 16 17. tels us He suffered all Nations to walke in their own wayes yet he left not himselfe without witnesse in that he did good and gave raine from Heaven and fruitfull seasons filling their hearts with food and gladnesse A large account of his Goodnesse and Wisedome herein the Psalmist gives us Psal. 104. throughout By these wayes he bare witnesse to his own Goodnesse and Patience and so it is said he endures with much long suffering c Rom. 9. 22. But now here all the world is at a stand By all this they have but an obscure glimpse of God and see not so much as his back parts Moses saw not that untill he was put into the Rock and that Rock was Christ. There are some of the most eminent and glorious Propertys of God I mean in the manifestation whereof he will be most glorious otherwise his Propertys are not to be compared that there is not the least glimpse to be attained of out of the Lord Christ but only by and in him and some that comparatively we have no light of but in him and of all the rest no true light but by him Of the first sort whereof not the least guesse and imagination can enter into the heart of man but only by Christ are Love and pardoning Mercy 1. Love I meane Love unto sinners Without this man is of all creatures most miserable and there is not the least glimpse of it that can possibly be discovered but in Christ the Holy Ghost says 1 John 4. 8 16. God is Love that is not only of a loving and tender nature but one that will exercise himselfe in a dispensation of his Love Eternall Love
wrath curses confusion and the great praise of God buried in the heaps of it Man especially was utterly lost and came short of the Glory of God for which he was created Rom. 3. 23. Here now doth the Depth of the Riches of the Wisdome and knowledge of God open it selfe A designe in Christ shines out from his bosome that was lodged there from Eternity to recover things to such an estate as shall be exceedingly to the advantage of his Glory infinitely above what at first appeared and for the putting of sinners into inconceiveably a better condition then they were in before the entrance of sinne He appears now glorious he is known to be a God pardoning iniquity and sinne and advances the Riches of his Grace which was his designe Ephes. 1. 6. He hath infinitely vindicated his Justice also in the face of Men Angells and Divells in setting forth his Sonne for a Propitiation It is also to our Advantage we are more fully established in his favour and are carried on towards a more exceeding weight of glory then formerly was revealed Hence was that ejaculation of one of the Ancients O faelix culpa quae talem meruit Redemptorem Thus Paul tells us great is the Mystery of Godlinesse 1 Tim. 3. 16. and that without controversy We receive Grace for grace for that Grace lost in Adam better Grace in Christ. Confessedly this is a depth of Wisdome indeed And of the Love of Christ to his Church and his Union with it to carry on this businesse this is a great Mystery Eph. 5. 32. says the Apostle great Wisdome lyes herein So then this also is hid in Christ the great and unspeakable Riches of the Wisdome of God in pardoning sinne saving sinners satisfying Iustice fulfilling the Law repairing his own Honour and providing for us a more exceeding weight of Glory and all this out of such a condition as wherein it was impossible that it should enter into the hearts of Angells or men how ever the Glory of God should be repaired and one sinning creature delivered from everlasting ruine Hence it is said that at the last day God shall be glorified in his Saints and admired in all them that believe 2 Thess. 1. 10. it shall be an admirable thing and God shall be for ever Glorious in it even in the bringing of Believers to himselfe To save Sinners through believing shall be found to be a farre more admirable worke then to create the World of nothing 4. His Allsufficiency is the last of this sort that I shall name § 17 Gods Allsufficiency in himselfe is his Absolute and Universall Perfection whereby nothing is wanting in him nothing to him no accession can be made to his fullnesse no decrease or wasting can happen thereunto There is also in him an Allsufficiency for others Which is his power to impart and communicate his goodnesse and Himselfe so to them as to satisfie and fill them in their utmost capacity with whatever is good and desireable to them For the first of these his Allsufficiency for the Communication of his goodnesse that is in the outward Effect of it God abundantly manifested in the Creation in that he made all things good all things perfect that is to whom nothing was wanting in their own kind he put a stampe of his own goodnesse upon them all But now for the latter his giving himselfe as an All-sufficient God to be enjoyed by the Creatures to hold out all that is in him for the satiating and making them blessed that is alone discover'd by and in Christ. In him he is a Father a God in Covenant wherein he hath promised to lay out himselfe for them in him hath he promised to give himselfe into their Everlasting fruition as their exceeding great reward And so I have insisted on the second sort of Properties in God whereof though we have some obscure glimpse in other things yet the cleare knowledge of them and Acquaintance with them is only to be had in the Lord Christ. That which remaineth is briefely to declare that not any of the propertys of God whatever can be known savingly and to Consolation but only in him and so consequently all the Wisdome of the Knowledge of God is hid in him alone and from him to be obtained 3. There is no saving knowledge of any property of God nor such as brings Consolation but what alone is to be had in Christ Jesus § 18 being laid up in him and manifested by him Some eye the Iustice of God and know that this is his Righteousnesse that they which doe such things as sinne are worthy of Death Rom. 1. 32. But this is to no other end but to make them cry who amongst us shall dwell with that devouring fire Isa. 33. 14. Others fixe upon his Patience Goodnesse Mercy Forbearance but it doth not at all lead them to Repentance But they despise the Riches of his Goodnesse and after their hardnesse and impenitent hearts treasure up unto themselves wrath against the day of wrath Rom. 2. 3 4. Others by the very workes of Creation and Providence come to know his Eternall power and Godhead but they Glorify him not as God nor are thankefull but become vaine in their imagination and their foolish hearts are darkned Rom. 1. 20. Whatever discovery men have of truth out of Christ they hold it captive under unrighteousnesse v. 18 Hence Jude tells us v. 10. that in what they know naturally as bruit beasts in those things they corrupt themselves That we may have a saving knowledge of the Propertyes of God attended with Consolation these three things are required 1. That God hath manifested the Glory of them all in a way of doing good unto us 2. That he will yet exercise and lay them out to the utmost in our behalfe 3. That being so manifested and exercised they are fit and powerfull to bring us to the everlasting fruition of himselfe which is our Blessednesse Now all these three ly hid in Christ and the least glimpse of them out of him is not to be attained 1. This is to be received that God hath Actually manifested § 19 the Glory of all his Attributes in a way of doing us good What will it availe our soules what comfort will it bring unto us what endearment will it put upon our hearts unto God to know that he is infinitely Righteous Just and Holy unchangeably true and faithfull if we know not how he may preserve the glory of his Iustice and Faithfullnesse in his Comminations and threatnings but only in our ruine and destruction If we can from thence only say it is a Righteous thing with him to recompence tribulation unto us for our iniquities What fruit of this consideration had Adam in the Garden Gen. 3. What swetnesse what encouragement is there in knowing that he i◠Patient and full of forbearance if the Glory of these is to be exalted in enduring the vessells of wrath
Hence is that affectionate call of his unto us to be treating with him on this account Chap. 2. 14. O my Dove that art in the secret places of the staires let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy countenence is comely When the soule on any account is driven to hide its selfe in any neglected condition in the most unlikely place of abode then doth he call for this communication of its selfe by prayer to him for which he gives the assistance of the Spirit mentioned 2. A way whereby to approach unto God with our desires § 7 This also we have by him provided for us Joh. 14. 5 6. Thomas saith unto Jesus Lord we know not whether thou goest and how can we know the way Jesus saith unto him I am the way no man commeth unto the Father but by me That way which we had of going unto God at our Creation is quite shut up by sinne The sword of the Law which hath fire put into it by sinne turnes every way to stop all passages unto communion with God Jesus Christ hath consecrated a new and living way for the Saints through the vaile that is to say the flesh Heb. 10 20. He hath consecrated and set it apart for Believers and for them alone Others pretend to goe to God with their prayers but they come not nigh him How can they possibly come to the end who go not in the way Christ only is the way to the throne of Grace none comes to God but by him By him we have an accesse in one Spirit unto the Father Ephes. 2. v. 18. These two things then the Saints have for the opening of their hearts at the throne of Grace Assistance and a Way The Assistance of the Spirit without which they are nothing and the way of Christs Mediation without which God is not to be approached unto 3. Boldnesse to goe unto God The voice of sinners in themselves § 8 if once acquainted with the Terrour of the Lord is Who among us shall dwell with the devouring fire who among us shall inhabit with everlasting burnings Isa. 33 v. 14 And no marvell shame and trembling before God are the proper Issues of sinne God will revenge that Carnall Atheisticall boldnesse which sinners out of Christ doe use towards him But we have now boldnesse to enter into the Holiest by the blood of Jesus by a new and living way which he hath Consecrated for us through the vaile that is to say his flesh and having a high Priest over the house of God we may draw neare with a true heart in full assurance of Faith Heb. 10 9 20. The truth is such is the Glory and terrour of the Lord such the infinite perfection of his Holinesse that on cleare sight of it it will make the soul conclude that of its selfe it cannot serve him nor will it be to any advantage but adde to the fiercenesse of his destruction once to draw nigh to him It is in Christ alone and on the account alone of his oblation and intercession that we have any boldnesse to approach unto him And these 3. Advantages have the Saints of communicating their minds unto the Lord Christ which he hath provided for them because he delights in them To touch a little by the way because this is of great importance § 9 I will instance in one of these as I might in every one that you may see the difference between a spirituall revealing of our minds unto Christ in this Acceptable manner and that praying upon conviction which others practice and this shall be from the first viz. the Assistance we have by the Spirit 1. The Spirit of Christ reveales to us our own wants that we may reveale them unto him we know not what c. Rom. 8. 26. no teachings under those of the spirit of God are able to make our soules acquainted with their own wants its burdens its Temptations For a soul to know its wants its Infirmities is a Heavenly discovery He that hath this assistance his prayer is more then half made before he begins to pray His Conscience is affected with what he hath to do his mind Spirit contend within him there especially where he finds himself most streightned He brings his burden on his shoulders unloads himself on the Lord Christ. He finds not by a perplexing Conviction but an holy sence wearinesse of sin where he is dead where dull and cold wherein unbelieving wherein ttempted above all his strength where the light of Gods countenance is wanting And all these the soule hath a sense of by the Spirit an unexpressible sence and experience Without this prayer is not prayer Mens voyces may be heard but they speake not in their hearts Sence of want is the spring of desire naturall of naturall spirituall of spirituall Without this sence given by the Holy Ghost there is neither desire nor prayer 2 d The expressions or the Words of such persons come exceeding short of the labouring of their hearts and therefore in and after their supplications the Spirit makes intercession with sighes and groanes that cannot be uttered Some mens words goe exceedingly beyond their hearts Did their Spirits come up to their expressions it were well He that hath this Assistance can provide no clothing that is large and broad enough to set forth the desires of his heart and therefore in the close of his best and most fervent supplications such a person finds a double dissatisfaction in them First that they are not a Righteousnesse to be rested on that if God should marke what is in them amisse they could not abide the triall 2. That his heart in them is not powred out nor delivered in any proportion to the holy desires and labourings that were conceived therein though they may in Christ have great refreshment by them The more they speak the more they find they have left unspoken 3 d The Intercession of the Saints thus assisted is according to § 10 the mind of God that is they are guided by the Spirit to make requests for those things unto God which it is his will they should desire which he knowes to be good for them usefull and suitable to them in the condition wherein they were There are many wayes whereby we may know when we make our Supplications according to the Will of God I shall instance only in one that is when we doe it according to the promise When our prayers are regulated by the promise we make them according to the will of God so David Ps. 119. 49. Remember the words wherein thou hast caused me to put my trust He prayes and regulates his desire by the word of promise wherein he had trusted But yet Men may aske that which is in the promise and yet not have their prayers regulated by the promise They may pray for what is in the
the common entrance of Temptations which tend to the disturbance of that rest and complacency which Christ takes in the soule is from delightfull diversions from actuall communion with him therefore is desire strong and active that the companions of such a soule those with whom it doth converse would not by their proposalls or allurements divert it into any such frame as Christ cannot delight nor rest in A believer that hath gotten Christ in his armes is like one that hath found great spoyles or a pearle of price He looks about him every way and feares every thing that may deprive him of it Riches make men watchfull and the actuall sensible possession of him in whom are all the riches and treasure of God will make men look about them for the keeping of him The line of choysest Communion is a line of the greatest spirituall solicitousnesse Carelesnesse in the enjoyment of Christ pretended is a manifest evidence of a false heart 2. The Spouse manifests her delight in him by her utmost impatience of his absence with desires still of nearer communion with him ch 8. 6. Set me as a seale upon thine heart as a seale upon thine arme for Love is strong as death jealousy is cruell as the grave the coales thereof are coales of fire which hath a most vehement flame The Allusion is doubtlesse from the High Priest of the Jewes in his spirituall representation of the Church before God He had a brestplate which he is said to weare on his heart Exod. 28 29. wherein the names of the Children of Israel were ingraven after the manner of Seales or Signets and he bare them for a memoriall before the Lord. He had the like also upon his shoulder or on his armes v. 11 12. both representing the Priesthood of Christ who bears the names of all his before his Father in the holiest of holies Heb. 9. 24. Now the seale on the heart is neare inward tender love and care which gives an impression and image on the heart of the thing so loved Set me saith the Spouse as a seale upon thine heart let me be constantly fixed in thy most tender and affectionate Love let me alwaies have a place in thine heart let me have an engraving a mighty Impression of Love upon thine heart that shall never be oblitterated The Soule is never satisfied with thoughts of Christs love to it Oh that it were more that it were more that I were as a Seale on his heart is its Language The soule knows indeed on serious thoughts that the Love of Christ is inconceivable and cannot be increased but it would faine work up its selfe to an apprehension of it and therefore she addes here set me as a seale upon thine Arme the heart is the fountaine but close and hidden the arme is manifestation and Power Let saith the Spouse thy Love be manifested to me in thy tender powerfull perswasion of me Two things are evident in this request The continuall mindfulnesse of Christ of the Soule as having its condition still in his eye engraven on his arme Isai. 49. 15 16. with the exalting of his power for the preservation of it sutable to the Love of his heart unto it and the manifestation of the hidden love and care of the heart of Christ unto the Soule being made visible on his arme or evident by the fruits of it This is that which shee would be assured of and without a sence whereof there is no rest to be obtained The Reason she gives of this earnestnesse in her supplications is that which principally evinces her delight in him Love is strong as death Jealousy is cruell as the grave or hard as Hell This is the intendment of what is so loftily set out by so many metaphors in this the following verse I am not able to beare the workings of my love to thee unlesse I may allways have society and fellowship with thee there is no satisfying of my love without it it is as the grave that still says give give Death is not satisfyed without its prey if it have not all it hath nothing let what will happen if death hath not its whole desire it hath nothing at all Nor can it be withstood in its appointed season No ransome will be taken So is my love if I have thee not wholly I have nothing nor can all the world bribe it to a diversion it will be no more turned aside then death in its time Also I am not able to beare my Jealous thoughts I feare thou dost not love me that thou hast forsaken me because I know I deserve not to be beloved These thoughts are hard as Hell They give no rest to my soule If I find not my selfe on thy heart and arme I am as one that lyes down in a bed of coales This also argues an holy greedinesse of delight 3. She further manifests this by her sollicitousnesse trouble § 13 and perplexity in his losse and withdrawings Men bewayle the losse of that whose whole enjoyment they delight in We easily beare the absence of that whose presence is not delightfull This state of the Spouse is discovered chap. 3. 1 2 3. By night on my bed I sought him whom my soul loved I sought him but I found him not I will rise now and goe about the City in the streets and in the broad ways I will seek him whom my soul loveth I sought him but I found him not The watchmen that goe about the City found me to whom I sayd saw you him whom my soul loveth It is night now with the soule a time of darkenesse and trouble or Affliction When ever Christ is absent it is night with a Believer He is the Sun if he goe down upon them if his beames be eclipsed if in his Light they see no Light it is all darkenesse with them Here whither the coming of the night of any trouble on her made her discover Christs absence or the absence of Christ made it night with her is not expressed I rather think the latter because setting that aside all things seem to be well with her The absence of Christ will indeed make it night darke as darkenesse it selfe in the middest of all other glowing consolations But is the Spouse contented with this dispensation Shee is upon her bed that is of ease The bed indeed sometimes signifies tribulation Rev. 2. 22. but in this booke every where rest and contentment there is not the least intimation of any tribulation but what is in the want of Christ but in the greatest peace and opportunity of ease and rest a believer finds none in the absence of Christ Though he be on his bed having nothing to disquiet him he rests not if Christ his rest be not there Shee sought him seeking of Christ by night on the bed that is alone in an immediate inquest in the darke hath two parts searching of our own
their conjugall affections entire to Christ that they labour by all meanes not to grieve his Holy Spirit which he hath sent in his stead to abide with them This the Apostle puts them in minde of Eph. 4. 30. Grieve not the Holy Spirit There be two maine ends for which Christ sends his Spirit to Believers § 23 1. For their Sanctification 2. For their Consolation to which two all the particular acts of purging teaching annoynting and the rest that are ascribed to him may be referr'd So there be two way 's whereby we may grieve him 1. In respect of Sanctification 2. In respect of Consolation 1. In respect of Sanctification He is the Spirit of Holinesse holy in himselfe and the Author of Holinesse in us he workes it in us Tit. 3. 5. and he perswades us to it by those motions of his which are not be quenched Now this in the first place grieves the Spirit when he is carrying on in us and for us a worke so infinitely for our Advantage and without which we cannot see God that we should run crosse to him in ways of unholinesse pollution and defilement So the connexion of the words in the place before mentioned manifests Eph. 4. 28 29 0 31. and thence doth Paul bottome his powerfull and most effectuall perswasion unto holinesse even from the abode and indwelling of this holy Spirit with us 1 Cor. 3. 16 17. indeed what can grieve a loving tender friend more then to oppose him and slight him when he is most intent about our good and that a good of the greatest consequence to us In this then Believers make it their businesse to keep their hearts loyall and their Affections chast to Jesus Christ. They labour instantly not to grieve the Holy Spirit by loose and foolish by carelesse and negligent walking which he hath sent to dwell and abide with them Therefore shall no anger wrath malice envy dwell in their hearts because they are contrary to the Holy meek spirit of Christ which he hath given to dwell with them They attend to his motions make use of his assistance improve his gifts and nothing lys more upon their Spirits then that they may walke worthy of the presence of this holy substitute of the Lord Jesus Christ. 2. As to Consolation this is the second great end for which § 24 Christ gives and sends his Spirit to us who from thence by the way of eminency is called the Comforter to this end he seales us anoynts us establishes us and gives us peace and joy of all which I shall afterwards speake at large Now there be two ways whereby he may be grieved as to this end of his mission and our chastity to Jesus Christ thereby violated 1. By placeing our comforts joys in other things and not being filled with joy in the holy Ghost When we make creatures or § 25 creature comforts any thing whatever but what we receive by the Spirit of Christ to be our joy our delight we are false with Christ. So was it with Demas who loved the present world When the ways of the Spirit of God are grievous and burdensome to us when we say when will the Sabbath be past that we may exact all our labours when our delight and refreshment lyes in earthly things we are unsuitable to Christ. May not his Spirit say why doe I still abide with these poore soules I provide them joyes unspeakeable and glorious but they refuse them for perishing things I provide them spirituall eternall abiding consolations and it is all rejected for a thing of nought This Christ cannot beare wherefore Believers are exceeding carefull in this not to place their joy and Consolation in any thing but what is administred by the Spirit Their daily worke is to get their hearts crucifyed to the world and the things of it and the world to their hearts that they may not have living affections to dying things they would faine look on the world as a crucifyed dead thing that hath neither forme nor beauty if at any times they have been intangled with creatures and inferiour contentments and have lost their better joys they cry out to Christ O restore to us the joys of thy Spirit 2. He is grieved when through darkenesse and unbeliefe we § 26 will not doe not receive those Consolations which he tenders to us and which he is abundantly willing that we should receive but of this I shall have occasion to speake afterward in handling our Communion with the Holy Ghost 3. In his institutions or matter and manner of his worship Christ marrying his Church to himselfe taking it to that Relation still § 27 expresseth the maine of their chast choyce Affections to him to lye in their keeping his Institutions his worship according to his appointment The breach of this he calls Adultery every where and whoredome He is a jealous God and he gives himselfe that title only in respect of his institutions And the whole Apostacy of the Christian Church unto false worship is called fornication and the Church that lead the others to false worship the Mother of Harlots On this account those Believers who really attend to Communion with Jesus Christ do labour to keep their hearts chast to him in his Ordinances institutions and worship and that two ways 1. They will receive nothing practice nothing owne nothing in his worship but what is of his Appointment They know that from the foundation of the world he never did allow nor ever will that in any thing the will of the creatures should be the measure of his honour or the principle of his worship either as to matter or manner It was a witty and true sence that one gave of the second Commandement Non imago non simulachrum prohibetur sed non facies tibi it is a making to our selves an inventing a finding out ways of worship or meanes of honouring God not by him appointed that is so severely forbidden Believers know what entertainement all will worship finds with God Who hath required those things at your hands and in vaine doe you worship me teaching for doctrines the traditions of men is the best it meets with I shall take leave to say what is upon my Heart and what the Lord assisting I shall willingly endeavour to make good against all the world namely that that principle that the Church hath power to institute appoint any thing or ceremony belonging to the worship of God either as to matter or to manner beyond the orderly observance of such circumstances as necessarily attend such ordinances as Christ himself hath instituted lyes at the bottome of all the horrible superstition and idolatry of all the confusion blood persecution and warres that have for so long a season spread themselves over the face of the Christian world and that it is the designe of a great part of the Revelation to make a discovery of this Truth And I
unto them declares the usefullnesse and pretiousnesse of it to their Soules stirring them up to a desire and valuation of it and lastly effectually bestowes it upon them reckons it unto them as theirs that they should by it for it with it be perfectly accepted with his Father Thus for our Acceptation with God two things are required § 9 1. That Satisfaction be made for our disobedience for whatever we had done which might dammage the justice and Honour of God and that God be attoned towards us which could no otherwise be but by undergoing the penalty of the Law This I have shewed abundantly is done by the death of Christ God made him to be sinne for us 2 Cor. 5. 21. a Curse Gal 3. 13. On this account we have our Absolution our Acquitment from the guilt of sinne the sentence of the Law the wrath of God Rom. 8. 33. 38. We are justified acquitted freed from condemnation because it was Christ that dyed He bare our sins in his body on the tree 1 Pet. 2. 24. 2. That the Righteousnesse of the Law be fulfilled and the obedience performed that is required at our hands and this is § 7 done by the life of Christ Rom. 5. 18 19. So that answerably hereunto according to our state and condition of our Acceptation with God there are two parts 1. Our Absolution from the guilt of sinne that our Disobedience § 8 be not charged upon us This we have by the death of Christ our sinnes being imputed to him shall not be imputed to us 2 Cor. 5. 21. Rom. 4. 25. Isa. 5. 12. 2. Imputation of Righteousnesse that we may be accounted perfectly Righteous before God and this we have by the life of Christ. His Righteousnesse in yeelding obedience to the Law is imputed to us And thus is our Acceptation with God compleated Being discharged from the guilt of our disobedience by the death of Christ and having the Righteousnesse of the Life of Christ imputed to us we have Friendship and Peace with God And this is that which I call our Grace of Acceptation with God wherein we have communion with Jesus Christ. That which remaines for me to doe is to shew how Believers hold distinct communion with Christ in this Grace of Acceptation § 9 and how thereby they keep alive a sense of it the comfort and life of it being to be renewed every day Without this life is an Hell no Peace no Joy can we be made partakers of but what hath its rise from hence Look what grounded perswasion we have of our Acceptation with God that He is at peace with us thereunto is the revenue of our Peace Comfort Joy yea and Holinesse it selfe proportioned But yet before I come in particular to handle our practicall communion with the Lord Jesus in this thing I must remove § 10 two considerable objections the one of them lying against the first part of our Acceptation with God the other against the latter Ob 1. For our Absolution by upon the death of Christ it may be said that if the Elect have their Absolution Reconciliation and Freedome by the Death Blood and Crosse of Christ whence is it then that they are not all Actually absolved at the death of Christ or at least so soon as they are borne but that many of them live a long while under the wrath of God in this world as being Unbelievers under the sentence and condemning power of the Law why are they not immediately freed upon the payment of the price and making Reconciliation for them Ob. 2. If the Obedience of the Life of Christ be imputed unto us and that is our Righteousnesse before God then what need we yeeld any Obedience our selves is not all our praying labouring watching fasting giving almes are not all fruits of Holinesse in purity of heart and usefulnesse of conversation all in vaine and to no purpose and who then will or need take care to be holy humble righteous meeke temperate patient good peaceable or to abound in good works in the World I shall God assisting briefely remove these two Objections and then proceed to carry on the designe in hand about our communion with Christ. 1. Jesus Christ in his undertaking of the work of our Reconciliation with God for which cause he came into the world and § 11 the Accomplishment of it by his death was constituted and considered as a Common publick person in the stead of them for whose Reconciliation to God He suffered Hence He is the Mediatour between God and Man 1 Tim. 2. 5. that is one who undertook to God for us as the next words manifest v. 6. and gave himselfe a Ransome for all And the Surety of the new Covenant Heb. 7. 22. undertaking for and on the behalfe of them with whom that Covenant was made Hence he is said to be given for a Covenant to the people Isa. 42. 6. and a leader 49. 8. He was the second Adam 1 Cor. 15. 45 47. to all Ends and purposes of Righteousnesse to his spirituall seed as the first Adam was of sin to his naturall seed Rom. 5. 15 16 17 18 19. 2. His being thus a Common Person arose chiefely from these things 1. In generall from the Covenant entred into by § 12 himselfe with his Father to this purpose The Termes of this covenant are at large insisted on Isa. 53. summed up Psal. 40. 7 8. Heb 10. 8 9 10. Hence the Father became to be his God which is a Covenant expression Psal. 89. 26. Heb 1. 5. Psal. 22. 1. Psal. 40. 8. Psal. 45. 7. Revel 3. 12. Mich. 5. 4. So was he by his Father on this account designed to this work Isa. 42. 1. ch 6. 1. ch 49. 9. Mal. 3. 1. Zech. 13. 7. Joh. 3. 16. 1 Tim. 1. 15. Thus the Counsell of peace became to be between them both Zech. 6. 13. that is the Father and Son And the Son rejoyces from Eternity in the thought of this undertaking Prov. 8. 21 22 23 24 25 26 27 28 29 30. The command given him to this purpose the Promises made to him thereon the assistance afforded to him I have elsewhere handled 2. In the Soveraigne Grant Appointment and Designe of the Father giving and delivering the Elect to Jesus Christ in this § 13 Covenant to be redeemed and reonciled to himselfe Joh. 17. 6. thine they were and thou gavest them to me They were Gods by Eternall Designation and Election and He gave them to Christ to be redeemed Hence before their calling or believing He calls them his sheep Joh. 10. 15 16. laying downe his life for them as such And hence are we said to be chosen in Christ Eph. 1. 4. or designed to obtain all the fruits of the Love of God by Christ and committed into his hand for that end and purpose 3. In his undertaking to suffer what was due to them and to doe what was to be done by them that they might be
objection is made to it and for those who think it may have any weight I referre them to the Answer given in that Chapter by the Apostle as also to what was said before to the necessity of our obedience notwithstanding the Imputation of the Righteousnes of Christ. But you will say How should we addresse our selves to the performance of this duty what path are we to walk in § 60 1. Faith exercises it's selfe in it especially three waies 1. In Meditation The heart goes over in its own thoughts the part above insisted on sometimes severally semetimes joyntly sometimes fixing primarily on one thing sometimes on another and sometimes going over the whole At one time perhaps the soule is most upon consideration of its own sinfulnesse and filling it selfe with shame and selfe abhorrency on that account sometimes it is filled with the thoughts of the Righteousnesse of Christ and with joy unspeakable and glorious on that account Especially on great occasions when grieved and burthened by negligence or eruption of corruption then the soule goes over the whole work and so drives things to an issue with God and takes up the peace that Christ hath wrought out for him 2. Considering and enquiring into the promises of the Gospell which hold out all these things the Excellency Fullnesse and Suitablenesse of the Righteousnesse of Christ the Rejection of all false Righteousnesse and the commutation made in the Love of God which was formerly insisted on 3. In Prayer herein doe their Soules goe through this work day by day And this communion have all the Saints with the Lord Jesus as to their Acceptation with God which was the first thing proposed to consideration CHAP. IX Of Communion with Christ in holinesse The severall Acts ascribed unto the Lord Christ herein 1. His Intercession 2. Sending of the Spirit 3. Bestowes habituall Grace What that is and wherein it consists This purchased by Christ bestowed by him Of actuall Grace How the Saints hold communion with Christ in these things manifested in sundry particulars OUr Communion with the Lord Jesus as to that Grace of Sanctification and Purification whereof we have § 1 made mention in the severall distinctions and degrees thereof formerly is nextly to be considered And herein the former Method must be observed and we must shew 1. What are the peculiar Actings of the Lord Christ as to this Communion and 2 dly what is the Duty of the Saints herein The summe is how we hold Communion with Christ in Holinesse as well as in Righteousnesse and that very briefly There are severall Acts ascribed unto the Lord Jesus in reference to this particular as § 2 1. His Interceding with the Father by vertue of his Oblation in the behalfe of his that he would bestow the Holy Spirit on them Here I chuse to enter because of the oblation of Christ it selfe I have spoken before Otherwise every thing is to be run up to that head that sourse and spring There lies the foundation of all spirituall mercies whatever as afterwards also shall be manifested Now the Spirit as unto us a Spirit of Grace Holinesse and Consolation is of the purchase of Christ. It is upon the matter the great promise of the New Covenant Ezek. 11. 19. I will put a new Spirit within you So also Chap. 36. v. 27. Jerem. 32. 39 40. and in sundry other places whereof afterwards Christ is the Mediator and Surety of this new Covenant Heb. 7. 22. Jesus was made Surety of a better Testament or rather Covenant A Testament needs no Surety He is the undertaker on the part of God and man also Of man to give satisfaction of God to bestow the whole Grace of the Promise as Chap. 9. 15. For this cause he is the Mediator of the New Testament that by meanes of death for the Redemption of Transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance He both satisfied for sin and procured the promise He procures all the Love and Kindnesse which are the fruits of the Covenant being himselfe the Originall promise thereof Gen. 3. 16. The whole being so ordered in all things and made sure 2 Sam. 23 5. that the residue of its Effects should all be derived from him depend upon him and be procured by him that he in all things might have the preheminence Col. 1. 19. according to the compact and agreement made with him Isa. 53. 12. They are all the Purchase of his blood and therefore the Spirit also as promised in that Covenant 1 Cor. 1. 20. Now the whole Fruit and Purchase of his Death is made out from the Father upon his Intercession This Ioh. 14. 16 17 18. He promiseth his Disciples that he will pursue the worke which he hath in hand in their behalfe and intercede with the Father for the Spirit as a fruit of his purchase Therefore He tells them that He will not pray the Father for his Love unto them because the Eternall Love of the Father is not the Fruit but the Fountaine of his Purchase but the Spirit that is a Fruit that saith He I will pray the Father for c. And what Christ asketh the Father as Mediator to bestow on us that is part of his Purchase being promised unto him upon his undertaking to doe the will of God And this is the First thing that is to be considered in the Lord Jesus as to the communication of the spirit of Sanctification and purification the First thing to be considered in this our Communion with him He intercedes with his Father that he may be bestowed on us as a Fruit of his Death and Bloodshed in our behalfe This is the Relation of the Spirit of Holinesse as bestowed on us unto the Mediation of Christ. He is the great foundation of the covenant of Grace being himselfe everlastingly destinated and freely given to make a purchase of all the good things thereof Receiving according to promise the Holy Ghost Acts 2. 33. he sheds him abroad on his own This Faith considers fixes on dwells upon For 2 ly His Prayer being granted as the Father allwaies hears him He actually sends his Spirit into the Hearts of his Saints there to dwell in his stead and to doe all things for them and in them which He himselfe hath to doe This Secondly is the Lord Christ by Faith to be Eyed in and that not only in respect of the first enduing of our hearts with his Holy Spirit but also of the continuall supplies of it drawing forth and exciting more effectuall Operations and Actings of that indwelling Spirit Hence though Ioh. 14. 16. He says the Father will give them the Comforter because the Originall and Soveraigne Dispensation is in his hand and it is by him made out upon the Intercession of Christ yet not being bestowed immediatly on us but as it were given into the hand of Christ for us He affirmes
else is pretended is licentiousnesse So the Apostle argues Gal. 4. 6 7. he hath sent forth his spirit into their hearts crying Abba Father wherefore ye are no more Servants no more in bondage but have the liberty of Sons And this Liberty respects in the first place the family from whence the adopted person is translated it is his setting free from all the obligations of that family Now in this sense the liberty which the Saints have by Adoption § 12 is either from that which is reall or that which is pretended that which is reall respects a twofold issue of Law and Sinne. The morall unchangeable Law of God and Sin being in conjunction meeting with reference to any persons hath and hath had a twofold issue 1. An Oeconomicall institution of a new Law of Ordinances keeping in bondage those to whom it was given Col. 2. 14. 2. A Naturall if I may so call it pressing off those persons with its power and efficacy against sin whereof there are these parts 1. It s rigor and terror in commanding 2. It s Impossibility for accomplishment and so insufficiency for its primitively appointed end 3. The Issues of its transgression which are referred unto two heads 1. Curse 2. Death I shall speak very briefly of these because they are commonly handled and granted by all 2. That which is pretended is the power of any whatever § 13 over the conscience when once made free by Christ. First then Believers are freed from the instituted Law of Ordinances which upon the testimony of the Apostles was a yoke § 14 which neither we nor our Fathers in the faith could beare Acts 15. 10. Wherefore Christ blotted out this hand writing of Ordinances that was against them which was contrary to them and took it out of the way nayling it to his Crosse Col 2. 14. and thereupon the Apostle after a long dispute concerning the Liberty that we have from that Law concludes with this instruction Gal. 5. 1. stand fast in the Liberty wherewith Christ hath made us free 2. In reference to the Morall Law the first thing we have liberty from is its rigor and terror in commanding Heb. 12 § 15 18 19 20 21 22. We are not come to the Mount that might be touched and that burned with fire to the whirle-wind darknesse and tempest to the sound of the trumpet and the voice of words which they that heard besought that they might heare it no more But we are come to mount Sion c. As to that administration of the Law wherein it was given out with dread and terror and so exacted its obedience with rigor we are freed from it we are not called to that estate 2. It s Impossibility of accomplishment and so insufficiency § 16 for its primitive End by reason of sin Or we are freed from the Law as the instrument of Righteousnesse since by the impossibility of its fulfilling as to us it is become insufficient for any such purpose Rom. 8. 2 3. Gal. 3. 21 22 23. There being an impossibility of obtaining life by the Law we are exempted from it as to any such end and that by the righteousnesse of Christ Rom. 8. 3. 3. From the Issue of its transgression 1. § 17 Curse There is a solemne curse enwrapping the whole wrath of Cod annexed to the Law with reference to the transgression thereof and from this are we wholly at liberty Gal 3. 13. By being made a curse he hath delivered us from the curse 2. Death Heb 2. 14 15. and therewith from Satan Heb. 2. 15. Col. 1. 13. and Sin Rom. 6. 14. 1 Pet. 1. 18. with the World Gal. 1. 14. with all the attendances advantages and claime of them all Gal. 4 3 4 5. Col. 2. 20. without which we could not live one day That which is pretended and claimed by some wherein indeed § 18 and in truth we were never in bondage but are hereby eminently set free is the power of binding Conscience by any Lawes and constitutions not from God Col. 2. 20. 21 22. 2. There is a Liberty in the family of God as well as a liberty § 19 from the family of Satan Sons are free their obedience is a free obedience They have the spirit of the Lord and where he is there is Liberty 2 Cor. 3. 18. as a spirit of Adoption he is opposed to the spirit of bondage Rom 8. 15. Now this liberty of our fathers family which we have as Sons and children being adopted by Christ through the spirit is a spirituall largenesse of heart whereby the children of God do freely willingly genuinely without feare terror bondage and constraint go forth unto all holy obedience in Christ. I say this is our Liberty in our Fathers family what we have liberty from hath been already declared There be Gibeonites outwardly attending the family of God that doe the service of his house as the drudgery of their lives the principle they yeeld obedience upon is a spirit of bondage unto feare Rom. 8. 15. the Rule they doe it by is the Law in its dread and rigor exacting it of them to the utmost without mercy and mitigation the End they doe it for is to fly from the wrath to come to Pacify conscience and seek righteousnesse as it were by the workes of the Law Thus servilely painfully fruitlessely they seek to serve their own conviction all their daies The Saints by Adoption have a largenesse of heart in all holy obedience saith David I will walk at liberty for I seek thy precepts § 20 Psal. 119. 4 5. Esay 61. 1 Luke 4 18. Rom 8. 2 21. Gal. 4. 2. 5. 1 13. Iames 1. 25. Ioh. 8. 32 33 36. Rom. 6. 18. 1 Pet. 2. 16. Now this Amplitude or Son-like freedome of the spirit in obedience consists in sundry things 1. In the Principles of all spirituall service which are Life and Love The one respecting the matter of their obedience giveing them power the other respecting the manner of their obedience giving them Joy and sweetnesse in it It is from Life that gives them power as to the matter of obedience Rom. 8. 3. The Law of the spirit of Life in Christ Jesus sets them free from the law of sin and death it frees them it carries them out to all obedience freely So that they walk after the Spirit v. 1. that being the Principle of their workings G. 2. 20. Christ lives in me and the life which I now live in the flesh is by the faith of the Son of God the life which I now live in the fiesh that is the obedience which I yeeld unto God whilest I am in the flesh it is from a Principle of life Christ living in me There is then power for all living unto God from Christ in them the spirit of life from Christ carrying them out thereto The fruits of a dead root are but dead excrescencies living Acts are from a principle of life Hence you may see the
things chiefly that as you may be provided for them so when they do befall you you may be supported with the consideration of my Deity and Omniscience who told you all these things before they came to passe v. 4. but these things have I told you that when the time shall come you may remember I told you of them But if they be so necessary whence is it that thou hast not acquainted us with it all this while why not in the beginning at our first calling Even saith our Saviour because there was no need of any such thing for whilest I was with you you had protection and direction at hand And these things I said not at the beginning because I was present with you but now the state of things is altered I must leave you v. 5. And for your parts so are you astonished with sorrow that you doe not aske me whether I goe the consideration whereof would certainly relieve you seeing I goe to take possession of my glory and to carry on the worke of your salvation but your hearts are filled with sorrow and feare and you doe not so much as enquire after reliefe v. 5. 6. whereupon he adjoynes that wonderfull assertion v. 7. Neverthelesse I tell you the truth it is expedient for you that I goe away for if I goe not away the Comforter will not come unto you but if I depart I will send him unto you This verse then being the peculiar foundation of what shall afterward § 5 be declared must particularly be considered as to the words of it and their interpretation and that both with respect to the preface of them and the asseveration in them with the Reason annexed thereunto 1. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an adversative not excepting to any thing of what himselfe had spoken before but to their apprehension I know you have sad thoughts of these things but yet neverthelesse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I tell you the truth The words are exceeding Emphaticall and denote some great thing to be ushered in by them First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I tell it you this that shall now be spoken I who love you who take care of you who am now about to lay downe my life for you they are my dying words that you may believe me I who am truth it selfe I tell you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I tell you the truth you have in your sad misgiving hearts many misapprehensions of things you think if I would abide with you all these evills might be prevented but alasse you know not what is good for you nor what is expedient I tell you the truth this is truth it selfe and quiet your hearts in it There is need of a great deale of evidence of truth to comfort their soules that are dejected and disconsolate under an apprehension of the absence of Christ from them be the Apprehension true or false And this is the first part of the words of our Saviour the preface to what he was to deliver to them by way of a weighty convincing asseveration to disintangle thereby the thoughts of his Disciples from prejudice and to prepare them for the receiving of that great Truth which he was to deliver 2. The Assertion it selfe followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 6 it is expedient for you that I goe away There are two things in the words Christs departure and the usefulnesse of it to his Disciples For his departure it is known what is intended by it The withdrawing his bodily presence from the earth after his Resurrection the heavens being to receive him untill the time of the restitution of all things For in respect of his Diety and the exercise of Love and care towards them he promised to be with them to the end of the world Mat. 28. last Of this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it conduceth to your good it is profitable for you it is for your advantage it will answer the end that you aime at that is the sence of the word which we have translated expedient it is for your profit and advantage This then is that which our Saviour asserts and that with the earnestnesse before mentioned desiring to convince his sorrowfull followers of the truth of it namely that his departure which they so much feared and were troubled to think of would turne to their profit and advantage 3. Now although it might be expected that they should acquiesce § 7 in this asseveration of truth it selfe yet because they were generally concerned in the ground of the truth of it he acquaints them with that also and that we may confesse it to be a great matter that gives certainty and evidence to that proposition he expresses it negatively and positively if I goe not away he will not come but if I depart I will send him Concerning the going away of Christ I have spoken before of the Comforter his coming and sending I shall now treat as being the thing aimed at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word being of sundry significations § 8 many Translations have thought fit not to restraine it but doe retaine the Originall word paracletus so the Syriak also and as some think it was a word before in use among the Jewes whence the Chaldee Paraphrast makes use of it Job 16. 20. and among'st them it signifies one that so taught others as to delight them also in his teaching that is to be their Comforter In Scripture it hath two eminent significations an Advocate and a Comforter in the first sence our Saviour is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 2. whether it be better rendered here an Advocate or a Comforter may be doubted Look into the foregoing occasion of the words which is the Disciples sorrow and trouble and it seemes to require the Comforter sorrow hath filled your hearts but I will send you the Comforter look into the next words following which containe his peculiar work for which he is now promised to be sent and they require he should be an Advocate to plead the cause of Christ against the world v. 8. I shall choose rather to interpret the promise by the Occasion of it which was the Sorrow of his Disciples and to retaine the name of the Comforter Who this Comforter is our Blessed Saviour had before declared Chap. 15. 26. he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of § 9 Truth that is the Holy Ghost who revealeth all truth to the Sons of men Now of this Comforter two things are affirmed 1. That He shall come 2. That Christ shall send him 1. That he shall come The Affirmative of his coming on the performance of that condition of it of Christs going away is included in the negation of his comming without its accomplishment If I goe not away he will not come if I doe goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will come so that there is not only the mission of Christ but the will
purpose The most frequent Adjunct of the Communication of the Spirit is this that he is given and received as of Gift he will give his holy Spirit to them that aske him that which is of gift is free the Spirit of grace is given of grace And not only the Spirit of Sanctification or the Spirit to Sanctifie convert us is a gift of free grace but in the sence whereof we speak in respect of consolation he is of gift also he is promised to be given unto Believers Hence the Spirit is said to be received by the Gospell not by the Law Gal. 3. 2 that is of meer grace not of our own procuring And all his workings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free donations He is freely bestowed and freely workes and the different measures wherein he is received for those ends and purposes of consolation which we shall consider by Believers which are great various and unexpressable arise from hence that we have him by donation or freegift And this is the Tenor whereby we hold and enjoy him a Tenor of free donation So is he to be eyed so to be asked so to be received And this also faith takes in and closeth withall in our Communion with the Comforter The Conjunction and accord of his Will with the Guift of Father and Sonne The one respecting the distinct operation of the Deity in the Person of the Holy Ghost the other the oeconomy of the whole Trinity in the worke of our Salvation by Jesus Christ. Here the Soul rejoyceth its selfe in the Comforter that he is willing to come to him that he is willing to be given him And seeing all is Will and Gift Grace is magnifyed on this account 2. The Authority of it thence he is said to be SENT § 16 Chap. 14. 26. the Father will send him in my name and Chap. 15. 26. I will send him unto you from the Father and him will I send to you chap 16. 17. This mission of the holy Ghost by the Father and the Son as it answers the order of the persons subsistence in the blessed Trinity and his procession from them both so the order voluntarily engaged in by them for the accomplishment as was said of the worke of our Salvation There is in it in a most speciall manner the Condescension of the Holy Ghost in his Love to us to the Authoritative delegation of Father and Son in this businesse which argues not a disparity dissimilitude or inequality of Essence but of Office in this worke It is the Office of the Holy Ghost to be an Advocate for us and a Comforter to us in which respect not absolutely he is thus sent Authoritatively by Father and Sonne It is a known maxime that Inaequalitas officii non tollit aequalitatem naturae This subjection if I may so call it or inequality in respect of office doth no way's prejudice the equality of nature which he hath with Father and Sonne no more then the mission of the Son by the Father doth his And on this Authoritative mission of the Spirit doth the right Apprehensions of many mysterys in the Gospell and the ordering of our hearts in Communion with him depend Hence is the sinne against the Holy Ghost what it is I doe § 17 not now dispute unpardonable and hath that Adjunct of Rebellion put upon it that no other sin hath namely because he comes not he acts not in his own name only though in his own also but in the name and Authority of the Father Son from and by whom he is sent and therefore to sinne against him is to sinne against all the Authority of God all the Love of the Trinity and the utmost condescension of each person to the worke of our Salvation It is I say from the Authoritative mission of the Spirit that the sinne against him is peculiarly unpardonable It is a sin against the recapitulation of the love of the Father Son and Spirit And from this consideration were that our present businesse might the true nature of the sin against the Holy Ghost be investigated Certainely it must consist in the contempt of some operation of his as acting in the name and Authority of the whole Trinity and that in their ineffable condescension to the worke of Grace But this is of another Consideration 2. On this account we are to pray the Father and the Son § 18 to give the Spirit to us Luk. 11. 13. your Heavenly Father will give his holy Spirit to them that aske him now the Holy Ghost being God is no lesse to be invocated praied to and called on then the Father and Son as elsewhere I have proved how then doe we aske the Father for him as we doe in all our Supplications seeing that we also pray that he himselfe would come to us visite us and abide with us In our prayers that are directed to himselfe we consider him as essentially God over all blessed for evermore we pray for him from the Father and Sonne as under this mission and delegation from them And indeed God having most plentifully revealed himselfe in the order of this dispensation to us we are as Christians generally do in our Communion to abound in answerable addresses that is not onely to the Person of the holy Ghost himselfe but properly to the Father and Son for him which refers to this dispensation 3. Hence is that great weight in particular laid upon our § 19 not grieving the spirit Eph. 4. 30. because he comes to us in the name with the Love and upon the condescension of the whole blessed Trinity To doe that which might grieve him so sent on such an account for that end and purpose which shall afterwards be mentioned is a great aggravation of sinne He expects cheerfull entertainment with us and may do so justly upon his own account and the account of the work which he comes about but when this also is added that he is sent of the Father and the Son commissioned with their Love and Grace to communicate them to their soules this is that which is or ought to be of unspeakable esteeme with Believers And this is that second thing expressed in the manner of his communication he is sent by Authority He is said to be powred out or shed on us Titus 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 20 that holy Ghost which he hath richly powred out upon us or shed on us abundantly And this was the chiefe expression of his communication under the old Testament the mystery of the Father and the Son and the matter of commission and delegation being then not so clearly discovered Isaiah 32. 15. untill the spirit be powred on us from on high and the wildernesse be a fruitfull field and the fruitfull field be counted for a forrest that is 'till the Gentiles be called and the Jews rejected and chap. 43 3 I will powre my spirit upon thy seed and my blessing upon
spirit of sanctification was still with David but saith he restore unto me the joy of thy salvation that is the spirit of Consolation that was lost when the promise was made good in the abode of the other 3. The comforter may abide as a Comforter when he doth not actually comfort he soule in truth as to the Essence of Holinesse § 27 he cannot dwell in us but withall he must make us holy for the Temple of God is holy but as to his comforting his actings therein are all of his Soveraigne will so that he may abide and yet no actually comfort us 4. The Spirit often works for it and tenders consolation to § 28 us when we doe not receive it the well is nigh and we see it not we refuse to be comforted I told you that the Spirit as a sanctifier comes with power to conquer an unbelieving heart the spirit as a comforter comes with sweetnesse to be received in a believing heart He speakes we believe not that it is his voyce he tenders the things of consolation and we receive them not my sore ran saith David and my soul refused to be comforted 5. I deny that ever the Holy Spirit doth absolutely and universally § 29 leave a believing soule without consolation a man may be darkned clouded refuse comfort actually find none feele none but radically he hath a foundation of Consolation which in due time will be drawn forth and therefore when God promises that he will heale sinners restore comfort to them as Isa. 57. 17. it is not that they were without any but that they had not so much as they needed that that promise is made To insist on the severall ways whereby men refuse comfort and come short of the strong consolation which God is willing that we should receive is not my purpose at present Thus then the Spirit being sent and given abideth with the soules of Believers leaves them not though he variously manifest himselfe in his operations of which in the next place CHAP. II. Of the Actings of the Holy Ghost in us being bestowed on us He worketh effectually distributeth giveth HAving thus declared from whence and how the Holy Ghost is given unto us as a spirit of Consolation § 1 I come in the next place to declare what are his actings in us and towards us being so bestowed on us and received by us Now here are two generall Heads to be considered 1. The manner and kind of his actings in us which are variously expressed and 2. The particular products of his actings in our soules wherein we have Communion with him The first is variously expressed I shall passe through them briefly 1. He is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke effectually 1 Cor. 12. 11. § 2 all these worketh or effecteth that one and selfe same spirit it is spoken there indeed in respect of his distribution of gifts but the way is the same for the Communication of Graces and priviledges he doth it by working which as it convinces his personality especially as considered with the words following dividing to every man according to his will for to worke according to will is the the inseparable property of a person and is spoken expressely of God Eph. 1. 11. so in relation to v. 6. foregoing it makes no lesse evident his Deity What he is here said to doe as the Spirit bestowed on us and given unto us there is he said as God himselfe to doe there are diversity of operations but it is one God that worketh all in all which here in other words is all these worketh the selfe same spirit dividing to every man as he will What we have then from him we have by the way of his energeticall working It is not by proposing this or that Argument to us perswading us by these or those morall motives or inducements alone leaving us to make use of them as we can But he workes effectually himselfe what he communicates of Grace or consolation to us 2. In the same verse as to the manner of his operation He is § 3 said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he divideth or distributeth to every one as he will This of distribution adds to that of operation choise judgement and freedome He that distributes variously doth it with choise and judgement and freedome of will such are the proceedings of the Spirit in his dispensations to one he giveth one thing eminently to another another To one in one degree to another in another Thus are the Saints in his soveraginty kept in a constant dependance on him He distributs as he will who should not be content with his portion what claime can any lay to that which he distributeth as he will which is farther manifested 3. By his being said to give when and what he bestows § 4 they speake with other tongues as the spirit gave them utterance Act. 2. 4. he gave them to them that is freely whatever he bestows npō us is of his gift And hence it is to be observed that in the Oeconomy of our Salvation the acting of no one person doth prejudice the frreedome and liberty of any other so the Love of the Father in sending the Sonne is free and his sending doth no ways prejudice the liberty and Love of the Son but that he lays down his life freely also So the Sati-faction and purchase made by the Sonne doth no way prejudice the freedome of the Fathers Grace in pardoning accepting us thereupon so the Father's and Sonne 's sending of the Spirit doth not derogate from his freedome in his workings but he gives freely what he givts And the reason of this is because the will of the Father Sonne and Holy Ghost is essentially the same so that in the acting of one there is the Counsell of all and each freely therein Thus in Generall is the manner and kind of his working in § 5 us and towards us being bestowed upon us described Power choyse freedome are evidently denoted in theexpressions insisted on It is not any peculiar worke of his towards us that is hereby declared but the manner how he doth produce the Effects that shall be insisted on That which remaines in the last place for the explanation of § 6 the things proposed to be explained as the foundation of the Communion which we have with the Holy Ghost is the Effects that being thus sent thus working he doth produce which I shall do not casting them into any artificiall method but taking them up as I find them lying scattered up and down in the Scripture only descending from those which are more generall to those which are more particular neither aiming nor desiring to gather all the severalls but insisting on those which do most obviously occurre Only as formerly so now you must observe that I speake of the spirit principally if not only as a comforter and not as a sanctifier § 7 and therefore the great work of the spirit towards us
sheds him abundantly or powers him on us so He sheds abroad or powres out the Love of God in our hearts Not to insist on the expression which is Metaphoricall the businesse is that the Comforter gives a sweet and plentifull Evidence and perswasion of the Love of God to us such as the soule is taken delighted satiated withall This is his work and he doth it effectually To give a poore sinfull soule a comfortable perswasion affecting it throughout in all its faculties and affections that God in Jesus Christ loves him delights in him is well pleased with him hath thoughts of tendernesse and kindnesse towards him to give I say a soule an overflowing sence hereof is an unexpressible mercy This we have in a peculiar manner by the H. Gh it is his proper work as all his works are works of Love and kindnes so this of § 9 communicating a sense of the Love of the Father mixes it self with all the particulars of his actings And as we have herein peculiar communion with himselfe so by him we have communion with the Father even in his Love which is thus shed abroad in our hearts so not only do we rejoyce in and Glorify the Holy Ghost which doth this work but in him also whose love it is Thus is it also in respect of the Sonne in his taking of His and showing of it unto us as was declared What we have of heaven in this World lyes herein and the manner of our fellowship with the Holy Ghost on this account falls in with what was spoken before 4. Another Effect we have of his Rom. 8. 16. The spirit it selfe § 10 bears witnesse with our spirits that we are the Children of God You know whose Children we are by nature children of Satan and of the curse or of wrath By the Spirit we are put into another capacity and are Adopted to be the children of God inasmuch as by receiving the spirit of our Father we become the children of our Father Thence is he called v. 15. the Spirit of Adoption Now sometimes the soule because it hath somewhat remaining in it of the principle that it had in its old condition is put to Question whether it be a child of God or no and thereupon as in a thing of the greatest importance puts in its claime with all the Evidences that it hath to make good its Title The spirit comes and beares witnesse in this case An allusion it is to judiciall proceedings in point of Titles and Evidences The Judge being set the person concerned layes his claime produceth his Evidences and pleads them his Adversaries endeavouring all that in them lies to invalidate them and disanull his plea and to cast him in his claime In the middest of the triall a person of known and approved integrity comes into the Court and gives Testimony fully and directly on the behalfe of the claimer which stops the mouthes of all his Adversaries and filles the man that pleaded with joy and satisfaction So is it in this case The soule by the power of its own Conscience is brought before the Law of God there a man puts in his plea that He is a Child of God that he belongs to Gods family and for this end produceth all his Evidences every thing whereby Faith gives him an interest in God Satan in the mean time opposeth with all his might sinne and Law assist him many flawes are found in his Evidences the Truth of them all is questioned and the soule hangs in suspence as to the issue In the middest of the plea and contest the Comforter comes and by a word of promise or otherwise overpowers the heart with a comfortable perswasion and bears downe all objections that his plea is good and that he is a child of God And therefore it is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When our Spirits are pleading their Right and Title He comes in and bears witnesse on our side at the same time enabling us to put forth acts of filiall obedience kind and Child like which is called crying Abba father Remember still the manner of the Spirit 's working before mentioned that he doth it effectually voluntarily and freely Hence sometimes the dispute hangs long the cause is pleading many years The Law seems sometimes to prevaile sin and Satan to rejoyce and the poor soule is filled with dread about its inheritance perhaps it s own witnesse from its Faith Sanctification former experience keeps up the plea with some life and comfort but the work is not done the conquest is not fully obtained untill the Spirit who worketh freely and effectually when and how he will comes in with his Testimony also cloathing his power with a word of promise he makes all parties concerned to attend unto him and puts an end to the Controversy Herein he gives us holy Communion with himselfe The soule knows his voyce when he speaks nec hominem sonat There is something too great in it to be the Effect of a created power When the Lord Jesus Christ at one word stilled the raging of the Sea and Wind all that were with him knew there was Divine power at hand Math. 4. 39. And when the Holy Ghost by one word stills the tumults and stormes that are raised in the Soule giving it an immediate calme and security it knows his divine power and rejoyces in his presence 5. He seales us We are sealed by the holy Spirit of promise Eph. § 11 1. 13. and grieve not the Holy Spirit whereby you are sealed to the day of redemption chap. 4. 30. I am not very clear in the certaine peculiar intendment of this Metaphor what I am perswaded of the mind of God in it I shall briefely impart In a seale two things are Considered 1. The nature of it 2. The use of it The nature of sealing consists in the imparting of the image or character of the seale to the thing sealed This is to seale a thing to stampe the character of the seale on it In this sense the effectuall Communication of the image of God unto us should be our sealing The Spirit on Believers really communicating the image of God in Righteousnesse and true Holinesse unto the Soule sealeth us To have this stamp of the Holy Ghost so as to be an evidence unto the soul that it is accepted with God is to be sealed by the spirit taking the Metaphor from the nature of sealing And in this sense is our Saviour said to be sealed of God Joh. 6. 27. even from that impression of the power wisedome and majesty of God that he had upon him in the discharge of his Office 2. The End of sealing is twofold 1. To confirme or ratify any grant or conveiance made in writing In such cases men § 12 set their seales to make good and confirme their grants and when this is done they are irrevocable Or to confirme the testimony that is given by any one of the
truth of any thing Such was the manner among the Jewes when any one had given true witnesse unto any thing or matter and it was received by the Judges they instantly set their seales to it to confirme it in Judgement Hence is it said that he who receives the Testimony of Christ sets to his seale that God is true Joh 3. 33 The promise is the great grant and conveiance of life and Salvation in Christ to the soules of Believers That we may have full assurance of the truth and irrevocablenesse of the promise God gives us the Spirit to satisfy our hearts of it and thence is he said to seale us by Assuring our hearts of those promises and their stability But though many Expositors goe this way I doe not see how this can consist with the very meaning of the word It is not said that the promise is sealed but that we are sealed and when we seale a deed or grant to any one we doe not say the man is sealed but the deed or grant 2. To appropriate distinguish or keep safe this is the end of § 13 fealing men set their seales on that which they appropriate and desire to keep safe for themselves so evidently in this sence are the servants of God said to be sealed Revel 7. 4. that is marked with Gods marke as his peculiar ones for this sealing answers to the setting of a mark Ezek. 9. Then are Believers sealed when they are marked for God to be heires of the purchased inheritance and to be preserved to the day of Redemption Now if this be the sealing intended it denotes not an act of sense in the heart but of security to the person The Father gives the Elect into the hands of Christ to be redeemed having redeemed them in due time they are called by the Spirit and marked for God and so give up themselves to the hands of the Father If you aske now which of these senses is chiefly intended in this expression of our being sealed by the Holy Ghost I answer the first not excluding the other we are sealed to the Day of Redemption when from the stamp image and Character of the Spirit upon our soules we have a fresh sence of the love of God given to us with a comfortable perswasion of our acceptation with him But of this whole matter I have treated at large elsewhere Thus then the Holy Ghost communicates unto us his own likenesse which is also the image of the Father and the Sonne We are changed into this image by the Lord the Spirit 2 Cor. 3. 18. And herein he brings us into fellowship with himselfe Our likenesse to him gives us boldnesse with him His worke we look for his fruits we pray for and when any effect of Grace any discovery of the image of Christ implanted in us gives us a perswasion of our being separated and set apart for God we have a Communion with him therein 6. He is an Earnest unto us 2 Cor. 1. 22. He hath given the § 14 earnest of the Spirit in our hearts chap. 5. 5. who also hath given unto us the earnest of the Spirit as also Ephes. 1. 13 14. Ye are sealed with that Holy Spirie of promise which is the earnest of our inheritance In the two former places we are said to have the earnest of the Spirit in the latter the Spirit is said to be our earnest of the Spirit then in the first place is as we say Genitivus materiae denoting not the cause but the thing it selfe not the Author of the earnest but the matter of it The Spirit is our Earnest as in the last place is expressed The consideration of what is meant by the Spirit here what is meant by an Earnest will give some insight in to this priviledge which we receive by the Comforter 1. What Grace what guift of the Spirit is intended by this Earnest some have made enquiry I suppose to no purpose § 15 It is the Spirit himselfe personally considered that is said to be this earnest 2 Cor. 1. 22. It is God hath given the earnest of the Spirit in our hearts an expression directly answering that of Gal. 4 6. God hath sent forth the Spirit of his Son into our hearts that is the Person of the Spirit for nothing else can be called the Spirit of his Son and in Ephes. 1. 14. he hath given the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that earnest The Spirit himselfe of promise is this earnest In giving us this Spirit he gives us this earnest 2. An earnest it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the Greek nor the Latine § 16 have any word to expresse directly what is here intended The Latines have made words for it from that expressed here in the greeks arrha and arrabo The Greek word is but the Hebrew herabon which as some conceive came amongst them by the Tyrian â—erchants being a word of trade It is by some renderd in Latine Pignus a pledge but this cannot be here intended A pledge is that property which any one gives or leaves in the custody of another to assure him that he will give him or pay him some other thing in the nature of that which we call a pawn Now the thing that is here intended is a part of that which is to come and but a part of it according to the trade use of the word whence the metaphor is taken it is excellently rendred in our Language an earnest An earnest is part of the price of any thing or part of any grant given before hand to assure the person to whom it is given that at the appointed season he shall receive the whole that is promised him That a thing be an earnest it is required 1. That is be part of the whole of the same kind and nature with it As we doe § 17 give so much mony in earnest to pay so much more 2. That it be a confirmation of a promise and appointment first the whole is promised then the earnest is given for the good and true performance of that promise Thus the Spirit is this Earnest God gives us the promise of § 18 eternall life To confirme this to us he giveth us his Spirit which is as the first part of the promise to secure us of the whole Hence he is said to be the earnest of the inheritance that is promised and purchased And it may be considered how it may be said to be an Earnest on the part of God who gives him and on the part of Believers who receive him 1. He is an Earnest on the part of God in that God gives § 19 him as a choyce part of the Inheritance it selfe and of the same kind with the whole as an Earnest ought to be The full inheritance promised is the fullnesse of the Spirit in the enjoyment of God When that Spirit which is given us in this world shall
have perfectly taken away all sinne and sorrow and shall have made us able to enjoy the Glory of God in his presence that is the fullinheritance promised So that the Spirit given us for the fitting of us for enjoyment of God in some measure whilst we are here is the earnest of the whole 2. God doth it to this purpose to assure us and secure us of the inheritance having given us so many securityes without us his Word Promises Covenant Oath the Revelation and discovery of his faithfullnesse and immutability in them all he is pleased also graciously to give us one within us Isa. 59. 21. that we may have all the security we are capable of What can more be done He hath given us of the Holy Spirit in him the first fruits of Glory the utmost pledge of his Love the Earnest of all 2. On the part of Believers He is an earnest in that he gives them an Acquaintance with 1. The love of God their Acceptation § 20 with him makes known to them their favour in his sight that he is their Father and will deale with them as with children and consequently that the inheritance shall be theirs He sends his Spirit into our hearts cryinb ba Father Gal. 4. 6. and what is the inference of Believers from hence v. 7 then we are not servants but sons and if sons then heires of God the same Apostle againe Rom. 8. 17 If children then heires of God and joynt heires with Christ. On that perswasion of the Spirit that we are children the inference is then heires heires of God and joynt heires with Christ We have then a right to an inheritance and an eviction of it This is the use then we have of it even the Spirit perswading us of our sonship and acceptation with God our Father And what is this inheritance of Glory if we suffer with him we shall be glorifyed together And that the Spirit is given for this end is attested 1 Joh. 3. 24. Hereby we know that he abideth in us by the Spirit which he hath given us The Apostle is speaking of our Union with God which he expresseth in the words foregoing He that keepeth his Commandements dwelleth in him and he in him Of that Union elsewhere now this we know from hence even by the Spirit which he hath given us The Spirit acquaints us with it not that we have such an acquaintance but that the Argument is good and conclusive in it selfe we have of the Spirit therefore he dwells in us and we in him because indeed his dwelling in us is by that Spirit and our interest in him is from thence a sense of this he giveth as he pleaseth 2. The Spirit being given as an Earnest acquaints Believers § 21 with their inheritance 1 Cor. 2. 9. 10. As an Earnest being part of the whole gives knowledge of it so doth the Spirit as in sundry particulars might be demonstrated So is he in all respects compleatly an Earnest Given of God received by us as the beginning of our inheritance and § 22 the Assurance of it So much as we have of the spirit so much we have of Heaven in perfect enjoyment and so much evidence of its future fullnesse Under this apprehension of him in the dispensation of Grace do Believers receive him and rejoyce in him Every gracious selfe evidencing act of his in their hearts they rejoyce in as a drop from Heaven and long for the Ocean of it Not to drive every effect of grace to this issue to neglect the worke of the Holy Ghost in us and towards us There remaines only that a difference be in a few words assigned between Believers receiving the Spirit ' as an Earnest of the whole inheritance and hypocrits tasting of the powers of the world to come Heb. 5. 6. A test of the powers of the world to come seems to be the same with the earnest of the inheritance But 1. that by the powers of the world to come in that place is intended the joys of Heaven there is indeed no ground to imagine they are nowhere so called nor doth it suitably expresse the glory that shall be revealed which we shall be made partakers of It is doubtlesse the powerfull Ministry of the Ordinances dispensations of the times of the Gospell there called to the Hebrews according their own idiome the powers or greate effectuall things of the world to come that is intended but 2. Suppose that by the powers of the world to come the Glory of Heaven is intended there is a wide difference between taking a vanishing tast of it our selves and receiving an abiding earnest from God To take a tast of the things of Heaven and to have them assured of God as from his Love differ greatly An Hypocrite may have his thoughts raysed to a great deale of Joy and contentment in the consideration of the good things of the Kingdome of God for a season considering the things in themselves but the Spirit as he is an Earnest gives us a pleadge of them as provided for us in the Love of God and purchase of his Sonne Jesus Christ. This by the way 7. The Spirit anoynts Believers We are anoynted by the Spirit 2 Cor. § 23 1. 21. we have an unction from the holy one and we know all things 1 Ioh. 2. 20. and v. 27. I cannot intend to run this expression up into its rise and originall Also I have done it else-where The use of unctions in the Judaicall Church the meaning and intendment of the Types attended therewith The Offices that men were consecrated unto thereby are at the bottome of this expression neerer the Unction of Jesus Christ from whence he is called Messiah and the Christ the whole performance of his office of Mediatorship being called also his Annoynting Dan. 9. as to his furnishment for it concurres hereunto Christ is said to be annoynted with the oyle of gladnesse above his fellowes Heb. 1. 9. which is the same with that of Ioh. 3. 34. God giveth him not the spirit by measure We who have the Spirit by measure are anoynted with the oyle of gladnesse Christ hath the fulnesse of the Spirit whence our measure is communicated so he is annoynted above us that in all things he may have the preheminence How Christ was annoynted with the Spirit to his three fold Office of King Priest and Prophet how by vertue of an unction with the same Spirit dwelling in him and us we become to be intersted in these offices of his and are made also Kings Priests and Prophets to God is known and would be matter of a long discourse to handle and my designe is only to communicate the things treated of I shall only therefore fix on one place where the Communications of the spirit in this unction of Christ are enumerated of § 24 which in our Measure from him and with him by this unction we are made partakers and that is Isai. 11. 2 3.
The spirit of the Lord shall rest upon him the spirit of wisdome and understanding the spirit of councell and might the spirit of knowledge and of the feare of the Lord c. Many of the endowments of Christ from the Spirit wherewith he was abundantly anointed are here recounted Principally those of Wisdome Councell and Understanding are insisted on on the Account whereof all the Treasures of Wisdome and Knowledge are said to be in him Col. 2. 3. and though this be but some part of the furniture of Jesus Christ for the discharge of his Office yet it is such as where our anoynting to the same purpose is mentioned it is said peculiarly on the effecting of such Qualifications as these so John 2. 22 and 27. the work of the anoynting is to teach us The Spirit therein is a Spirit of Wisdome and understanding of Councell Knowledge and quick understanding in the feare of the Lord. So was the great promise of the Comforter that he should teach us Joh. 14. 26. that he should guide us into all truth Chap. 16. 13. This of teaching us the mind and will of God in the manner wherein we are taught it by the Spirit our Comforter is an eminent part of our unction by him which only I shall instance in Give me leave to say there is a threefold teaching by the spirit 1. A teaching by the Spirit of Conviction and illumination so the Spirit teacheth the world that is many in it by the Preaching of the Word as he is promised to doe Joh. 16. 8. 2. A teaching by the spirit of Sanctification opening blind eyes giving a new understanding shining into our hearts to give us a knowledge of the Glory of God in the face of Jesus Christ enableing us to receive Spirituall things in a Spirituall light 1 Cor. 2. 8. giving a saving knowledge of the mistery of the Gospell and this in severall degrees is common to all Believers 3. A teaching by the Spirit of Consolation making sweet usefull and joyfull to the soule the discoveries that are made of the mind and Will of God in the light of the Spirit of Sanctification Here the oyle of the Spirit is called the Oyle of gladnesse That which beings Joy and Gladnesse with it And the name of Christ hereby discovered is a sweet oyntment powred forth that causeth Soules to runne after him with joy and delight Cant. 1. 2. We see it by daily experience that very many have little tast and sweetnesse and relish in their Soules of those Truths which yet they savingly know and believe But when we are taught by this unction oh how sweet is every thing we know of God As we may see in the place of Iohn where mention is made of the teaching of this unction it respects peculiarly the Spirit teaching of us the Love of God in Christ the shining of his Countenance which as David speaks puts Gladnesse into our hearts Psal. 4. 6 7. We have this then by the Spirit he teacheth us of the Love of God in Christ he makes every Gospell Truth as wine well refined § 25 to our Soules and the good things of it to be a feast of fatt things gives us Joy and gladnesse of heart with all that wee know of God which is the great preservative of the Soule to keep it close to Truth The Apostle speaks of our teaching by this unction as the meanes whereby we are preserved from seduction Indeed to know any Truth in the Power sweetnesse Joy Gladnesse of it is that great security of the soules constancy in the preservation and retaining of it They will readily change Truth for Error who find no more sweetnesse in the one then in the other I must crave the Readers pardon for my briefe passing over these great things of the Gospell my present designe is rather to enumerate then to unfold them This one work of the Holy Ghost might it be pursued would require a fuller discourse then I can allot unto the whole matter in hand All the priviledges we enjoy all the Dignity and honour we are invested withall our whole dedication unto God our Nobility and Royalty our interest in all Church advantages and approaches to God in worship our separation from the world the name whereby we are called the liberty we enjoy all flow from this head are all branches of this effect of the Holy Ghost I have mentioned only our teaching by this unction a Teaching that brings joy and gladnesse with it by giving the heart a sense of the Truth wherein we are instructed When we find any of the good Truths of the Gospell come home to our soules with life vigour and power giving us gladnesse of heart transforming us into the image and likenesse of it the Holy Ghost is then at his work is powring out of his oyle We have Adoption also by the Spirit hence he is called the Spirit of Adoption that is either he who is given to Adopted ones § 26 to secure them of it to beget in their hearts a sense and Perswasion of the Fathers Adopting Love or else to give them the priviledge it selfe as is intimated Joh. 1. 12. Neither is that opposite hereunto which we have Gal. 4 6. for God may send the spirit of supplication into our hearts because we are Sons and yet Adopted by his spirit But of this elsewhere He is also called the Spirit of Supplication under which notion he is promised Zach. 12. 10. and how he affects that in us is § 27 declared Rom. 8. 26. 27. and Gal 4. 6. and we are thence said to pray in the Holy Ghost Our prayers may be considered 1. Two waies First as a spirituall Duty required of us by God and so they are wrought in us by the Spirit of Sanctification which helps us to performe all our duties by exalting all the faculties of the Soule for the Spirituall discharge of their respective offices in them 2. As a meanes of retaining Communion with God whereby we sweetly ease our hearts in the bosome of the Father and receive in refreshing tasts of his Love The Soule is never more raysed with the Love of God then when by the Spirit taken into intimate communion with him in the discharge of this duty and therein it belongs to the Spirit of Consolation to the Spirit promised as a Comforter And this is the next thing to be considered in our Communion with the Holy Ghost namely what are the peculiar Effects which he worketh in us and towards us being so bestowed on us as was declared and working in the way and manner insisted on Now these are His bringing the promises of Christ to remembrance glorifying him in our hearts shedding abroad the love of God in us witnessing with us as to our spirituall estate and condition sealing us to the day of redemption being the earnest of our Inheritance anoynting us with priviledges as to their consolation confirming our Adoption and being present
with us in our supplications Here is the wisdome of Faith to find out and meet with the Comforter in all these things not to loose their sweetnesse by lying in the dark to their Author nor coming short of the Returnes which are required of us CHAP. IV. The Generall consequences in the Hearts of Believers of the Effects of the Holy Ghost before mentioned Consolation its adjuncts Peace Joy how it is wrought immediatly mediately HAving proceeded thus farre in discovering the way of our Communion with the Holy Ghost and insisted on § 1 the most noble and known Effects that he produceth it remaines that it be declared what Generall consequents of these Effects there are brought forth in the hearts of Believers and so we shall at least have made mention of the maine heads of his dispensation and work in the oeconomy of Grace Now these as with the former I shall do little more then name it being not at all in my designe to handle the natures of them but only to shew what respects they beare to the businesse in hand Consolation is the first of these The Disciples walked in the feare of the Lord and in the Consolation of the Holy Ghost Acts 9 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 2 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his worke towards us and in us we have Comfort and Consolation This is the first generall consequent of his dispensation and work When ever there is mention made of Comfort and Consolation in the Scripture given to the Saints as there is most frequently it is the proper consequent of the work of the Holy Ghost towards them Comfort or Consolation in generall is the setting and composing of the Soule in rest and contentednesse in the middest of or from troubles by the consideration or presence of some good wherein it is interested outweighing the Evill trouble or perplexity that it hath to wrestle withall Where mention is made of Comfort and Consolation properly so called there is relation to trouble or perplexity so the Apostle 1 Cor. 1. 5 6. As the sufferings of Christ abound in us so our Consolation also aboundeth by Christ. Suffering and Consolation are opposed the latter being a reliefe against the former so are all the promises of Comfort and all the expressions of it in the Old and New Testament still proposed as relieses against Trouble And as I said Consolation ariseth from the presence or consideration § 3 of a greater Good that outballances the evill or perplexity where with we are to contend Now in the Effects or acts of the Holy Ghost before mentioned lye all the springs of our consolation There is no comfort but from them And there is no trouble that we may not have comfort in and against by them That a man may have consolation in any condition nothing is required but the presence of a good rendring the evill wherewith he is pressed inconsiderable to him Suppose a man under the greatest calamity that can possibly befall a child of God or a confluence of all those evills numbred by Paul Rom. 8. 38 c. Let this man have the Holy Ghost performing the works mentioned before toward him and in despight of all his evill his Consolations will abound Suppose him to have a sence of the Love of God all the while shed abroad in his heart a cleare witnesse within that he is a child of God accepted with him that he is sealed and marked of God for his own that he is an heire of all the promises of God and the like it is impossible that man should not triumph in all his tribulations From this Rise of all our Consolation are those descriptions § 4 which we have of it in the Scripture from its properties and adjuncts As first it is abiding thence it is called everlasting consolation 2 Thes. 2. 16. God our Father which hath loved us given us everlasting consolation that is Comfort that vanisheth not and that because it riseth from everlasting things There may be some perishing Comfort given for a little season by perishing things but abiding consolation which we have by the Holy Ghost is from things everlasting Everlasting Love eternall Redemption an everlasting inheritance 2. Strong Heb. 6. 18. That the heirs of the Promise should receive strong Consolation As Strong opposition lies sometimes against us and trouble whose bands are strong so is our consolation strong it abounds and is unconquerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is such as will make its way through all opposition it confirmes corroborates and strengthens the heart under any evill it fortifies the soule and makes it able cheerfully to undergoe any thing that it is called unto and that because it is from him who is strong 3. It is Precious Hence the Apostle makes it the great motive unto obedience which he exhorts the Philipians unto cap. 2. 1. If there be any consolation in Christ if you set any esteeme and valuation upon this precious mercy of consolation in Christ by those comforts let it be so with you And this is the first generall consequent in the hearts of Believers of those great Effects of the Holy Ghost before mentioned § 5 now this is so large and comprehensive comprizing so many of our concernments in our walking with God that the Holy Ghost receives his denomination as to the whole work he hath to performe for us from hence He is the Comforter as Jesus Christ from the work of Redemption and salvation is the Redeemer and Saviour of his Church Now as we have no consolation but from the Holy Ghost so all his Effects towards us have certainly this consequent more or lesse in us Yea I dare say whatever we have in the kinds of the things before mentioned that brings not consolation with it in the root at least if not in the ripe fruit is not of the Holy Ghost The way whereby comfort issues out from those works of his belongs to particular cases The fellowship we have with him consists in no small portion of it in the consolation we receive from him This gives us a valuation of his Love teacheth whether to make applications in our distresse whom to pray for to pray to whom to wait upon in perplexities 2. Peace ariseth hence also Rom. 15. 13. The God of hope fill § 6 you with all peace in believing that you may abound in hope through the power of the Holy Ghost The power of the Holy Ghost is not only extended to hope but to our peace also in believing So is it in the connexion of those promises Joh. 14. 26 27. I will give you the Comforter and what then what followes that grant Peace saith he I leave with you my peace I give unto you Nor doth Christ otherwise leave his peace or give his peace unto them but by bestowing the comforter on them The peace of Christ consists in the soules sense of
its Acceptation with God in friendship So is Christ said to be our Peace Eph. 2. 14. by slaying the enmity between God and us and in taking away the handwriting that was against us Rom. 5. 1. being justified by Faith we have Peace with God A comfortable perswasion of our Acceptation with God in Christ is the bottome of this peace it enwrapps deliverance from Eternall wrath hatred curse condemnation all sweetly affecting the soule and conscience And this is a Branch from the same Root with that foregoing § 7 A consequent of the Effects of the Holy Ghost before mentioned Suppose a man chosen in the eternall Love of the Father Redeemed by the blood of the Son and justified freely by the Grace of God so that he hath a right to all the promises of the Gospell yet this person can by no reasonings nor arguings of his own heart by no considerations of the promises themselves nor of the Love of God or Grace of Christ in them be brought to any establishment in peace untill it be produced in him as a fruit and consequent of the work of the Holy Ghost in him and towards him Peace is the fruit of the spirit Gal. 5. 22. The savour of the spirit is life and Peace Rom. 8. 6. All we have is from him and by him 3. Joy also is of this number The Spirit as was shewed is § 8 called the Oyle of Gladnesse Heb. 1. 10. his anointing brings Gladnesse with it Isa. 61. 3. the oyle of joy for mourning The kingdome of God is righteousnesse Peace and joy in the Holy Ghost Rom. 14. 17. 1 Thes. 1. 6. Received the Gospel with joy in the Holy Ghost with joy as Peter tells believers unspeakable and full of glory 1 Pet 1. 8. To give joy to the hearts of Believers is eminently the work of the Comforter this he doth by the particulars before instanced in that rejoycing in hope of the Glory of God mentioned Rom. 5. 2. which carries the Soule through any Tribulation even with glorying hath its rise in the Spirits shedding abroad the love of God in our hearts v 5. Now there are two wayes whereby the Spirit worketh this joy in the hearts of believers 1. He doth it immediately by himselfe without the consideration of any other Acts or works of his or the interposition of § 9 any reasonings or deductions and conclusions As in sanctification He is a well of water springing up in the Soule immediately exerting his efficacy and refreshment so in Consolation He Immediately works the soule and minds of men to a joyfull rejoycing and spirituall frame filling them with Exultation and gladnesse not that this arises from our reflex consideration of the Love of God but rather gives occasion thereunto When he so sheds abroad the love of God in our hearts and so filling them with gladnesse by an immediate act and operation as he caused John Baptist to leap for joy in the womb upon the approach of the mother of Jesus Then doth the Soule even from hence raise it selfe to a consideration of the Love of God whence joy and rejoycing doth also flow Of this joy there is no account to be given but that the spirit worketh it when and how he will he secretly infuseth and distills it into the soule prevailing against all feares and sorrowes filling it with gladnesse exultations and sometimes with unspeakable raptures of mind 2. Mediately by his other workes towards us He gives a § 10 sense of the love of God with our Adoption and acceptation with him and on the consideration thereof enables us to re-receive it Let what hath been spoken of his operations towards us be considered what Assurance he gives us of the Love of God what life power and security what pledge of our eternall welfare and it will be easily perceived that he lays a sufficient foundation of this Joy and gladnesse not that we are able upon any rationall consideration deduction or conclusion that we can make from the things mentioned to affect our hearts with the joy and gladnesse intended it is left no lesse the proper worke of the Spirit to doe it from hence and by the intervenience of these considerations then to doe it immediately without them This processe of producing joy in the heart we have Psal. 23. 5 6. Thou annoyntest my head with oyle Hence is the conclusion as in the way of exultation surely goodnesse and mercy shall follow me Of this effect of the Comforter see Isai. 35. throughout 4. Hope also is an effect of those workings of the Holy Ghost in us and towards us Rom. 15. 13. These I say are the generall § 11 consequents of the Effects of the Holy Ghost upon the hearts of Believers which if we might consider thē in their offspring with all the branches that shoot out from them in Exultation Assurance Boldnesse Confidence Expectation glorying and the like it would appeare how farre our whole Communion with God is influenced by them But I only name the heads of things and hasten to what remaines it is the generall and particular way of our Communion with the Holy Ghost that should nextly ensue but that some other considerations necessarily do here interpose themselves CHAP. V. Some observations and inferences from Discourses foregoing concerning the Spirit The contempt of the whole Administration of the Spirit by some The vaine pretence of the Spirit by others The false Spirit discovered THis processe being made I should now shew immediately § 1 how we hold the communion proposed with the Holy Ghost in the things laid down and manifested to containe his peculiar worke towards us But there are some miscarriages in the world in reference unto this dispensation of the Holy Ghost both on the one hand and the other in contempt of his true worke and pretence of that which is not that I cannot but remark in my passage which to do shall be the businesse of this chapter 1. Take a view then of the state and condition of them § 2 who professing to believe the Gospell of Jesus Christ do yet contemne and despise his spirit as to all its operations Gifts Graces and dispensations to his Churches and Saints Whilst Christ was in the World with his disciples he made them no greater promise neither in respect of their own good nor of carrying on the worke which he had committed to them then this of giving them the holy Ghost Him he instructeth them to pray for of the Father as that which is needfull for them as bread for children Luke 11. 13. Him he promiseth them as a well of water springing up in them for their refreshment strengthning and consolation unto everlasting life John 7. 37 38 39. As also to carry on and accomplish the whole worke of the ministry to them committed John 16. 8. 9 10. with all those eminent workes and priviledges before mentioned And upon his Ascension this is laid as the bottome of that
glorious Communication of gifts and Graces in his plentifull effusion mentioned Ephes. 4. 8 11. 12. namely That he had received of the Father the Promise of the Holy Ghost Act. 2. 33. and that in such an eminent manner as thereby to make the greatest and most glorious difference betwen the Administration of the new Covenant and old Especially doth the whole worke of the ministry relate to the Holy Ghost though that be not my present businesse to evince He calls men to that worke and they are separated unto him Act. 13. 2. He furnisheth them with gifts and abilitys for that employment 1 Cor. 12. 7 8 9 10. Soc that the whole Religion we professe without this Administration of the Spirit is nothing nor is there any fruite without it of the Resurrection of Christ from the the dead This being the state of things that in our worship of Obedience to God in our own consolation sanctification and ministeriall employment the Spirit being the Principle the life soule the all of the whole yet so desperate hath been the malice of Satan and wickednesse of men that their great endeavour hath been to shut him quite out of all Gospell administrations First his Gifts and Graces were not only decryed but almost excluded from the publike worship of the Church by the § 3 imposition of an operous forme of service to be read by the minister which to doe is neither a peculiar gift of the Holy Ghost to any nor of the ministry at all It is marvellous to consider what pleas and pretences were invented and used by learned men from its Antiquity its composure or approbation by Martyrs the beauty of Uniformity in the worship of God established and pressed thereby c. for the defence and maintenance of it But the maine Argument they insisted on and the chiefe field wherein they expatiated and layd out all their Eloquence was the vaine babling repetitions and folly of men praying by the Spirit When once this was fallen upon all at least as they supposed was carryed away before them and their Adversaries rendred sufficiently ridiculous So great is the cunning of Satan and so unsearchable are the follys of the hearts of men The summe of all these reasonings amount to no more but this Though the Lord Jesus Christ hath promised the Holy Ghost to be with his Church to the end of the world to fit and furnish men with gifts and abilitys for the carrying on of that worship which he requires and accepteth at our hands yet the worke is not done to the purpose the gifts he bestows are not sufficient to that end neither as to invocation nor doctrine therefore we will not only help men by our directions but exclude them from their exercise This I say was the summe of all as I could undeniably evidence Were that my present busines What innumerable evills ensue on this Principle in a formall setting a part of men to the ministry who had never once tasted of the powers of the world to come nor received any gifts from the Holy Ghost to that purpose of crying up and growing in an outside pompous worship wholly forraign to the power and simplicity of the Gospell of silencing destroying banishing men whose ministry was accompanyed with the evidence and demonstration of the Spirit I shall not need to declare This is that I ayme at to point out the publike contempt of the Holy Ghost his gifts and graces wtih their administration in the Church of God that hath been found even where the Gospell hath been professed Again it is a thing of most sad consideration once to call to § 4 mind the improvement of that principle of contempt of the Spirit in private men their ways The name of the spirit was grown a terme of reproach To plead for or pretend to pray by the Spīrit was enough to render a man the object of scorne and reproach from all sorts of men from the Pulpit to the stage What you are full of the Spirit you will pray by the spirit you have the gift come let us heare your non-sence And yet perhaps these men would think themselves wronged not to be accounted Christians Christians yea have not some pretending themselves to be leaders of the flock yea mounted a story or two above their brethren and claiming a Rule and goverment over them made it their businesse to scoffe at and reproach the gifts of the spirit of God And if this were the frame of their Spirit what might be expected from others of professed prophannesse It is not imaginable to what height of blasphemy the processe in this kind amounted The Lord grant there be nothing of this cursed leaven still remaining amongst us Some bleatings of ill importance are sometimes heard Is this the fellowship of the Holy Ghost that Believers are called unto Is this the due Entertainment of him whom our Saviour promised to send for the supply of his Bodily absence so as we might be no loosers thereby Is it not enough that mē should be contented with such a stupid blindnesse as being called Christians to looke no farther for this comfort and consolation then morall considerations common to Heathens would lead them when one infinitely holy and blessed person of the Trinity hath taken this office upon him to be our Comforter but they must oppose and despise him also nothing more discovers how few there are in the world that have interest in that blessed name whereby we are all called But this is no place to pursue this discourse The aime of this discourse is to evince the folly and madnesse of men in generall who professe to own the Gospell of Chist and yet contemne and despise his Spīrit in whomsoever he is manifested Let us be zealous of the gifts of the Spirit not envious at them Frō what hath bin discoursed we may also try the spirits that are § 5 gone abroad in the world which have been exercising themselves at severall seasons ever since the Ascention of Christ. The iniquity of the generation that is past passing away lay in open cursed opposition to the holy Ghost God hath been above them wherein they behaved themselves presumptiously Satan whose designe as he is God of this world is to be uppermost not to dwell wholly in any forme cast down by the providence of God hath now tran formed himselfe into an Angell of light and he will pretend the Spirit also and only But there are seducing Spirits 1 Tim. 4. 1. And we have a command not to believe every Spirit but try the Spirits 1 Joh. 4. 16. And the reason added is because many false Spirits are gone abroad in the world that is men pretending to the Revelation of new Doctrines by the Spirit whose deceipts in the first Church Paul into mateth 2 Thess. 2. 2. Calling on men not to be shaken in mind by Spirit The truth is the Spirits of these days are so grosse that a
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
our obedience with the Attendencies of them respectively are the great concernments of § 9 our lives what we are in reference unto God is comprized in them and the due management of them with their contraries which come under the same rule Through all these doth there run a line of consolation from the Holy Ghost that gives us a joyfull issue throughout How sad is the condition of of poor soules destitute of these consolations What poor shifts are they forced to betake themselves unto what Giants have they to encounter in their own strength and wehther they are conquered or seem to conquer they have nothing but the misery of their trialls 2. The second thing considerable to teach us to put a due valuation on the consolations of the Holy Ghost is the matter of them or that wherewith he comforts us Now this may be referred to the two heads that I have formerly treated of the Love of the Father and the Grace of the Son All the consolations of the Holy Ghost consist in his acquainting us with and communicating unto us the Love of the Father and the Grace of the Sonne nor is there any thing in the one or the other but he makes it a matter of consolation to us so that indeed we have our communion with the Father in his Love and the Sonne in his Grace by the operation of the Holy Ghost 1. First He communicates to us and acquaints us with the Love of the Father Having informed his Disciples with that § 11 ground and foundation of their consolation which by the comforter they should receive our blessed Saviour Joh. 16. 27. shuts up all in this The Father himselfe loveth you This is that which the Comforter is given to acquaint us withall even that God is the Father and that he loves us In particular that the Father the first Person in Trinity considered so distinctly loves us On this account is he said so often to come forth from the Father because he comes in pursuit of his Love and to acquaint the Hearts of Believers therewith that they may be comforted and established By perswading us of the eternall and unchangeable Love of the Father he fills us with Consolation And indeed all the effects of the Holy Ghost before mentioned have their tendency this way Of this Love and its transcendent excellency you heard at large before Whatever is desireable in it is thus communicated to us by the Holy Ghost A sense of this is able not only to relieve us but to make us in every condition to rejoyce with joy unspeakable and glorious It is not with an encrease of Corne and Wine and Oyle but with the shining of the countenance of God upon us that he comforts our soules Psal. 4. 6. The world hateth me may such a soule as hath the spirit say but my Father loves me Men despise me as an Hypocrite but my Father loves me as a Child I am poore in this world but I have a rich inheritance in the love of my Father I am straitned in all things but there is bread enough in my Fathers house I mourne in secret under the power of my lusts and sin where no eye sees me yea but the Father sees me and is full of compassion With a sense of his kindnesse which is better then life I rejoyce in tribulation glory in affliction triumph as a conquerour Though I am killed all the day long All my sorrowes have a bottome that may be fathomed my trialls bounds that may be compassed but the breadth and depth and height of the love of the Father who can expresse I might render glorious this way of the spirits comforting us with the Love of the Father by comparing it with all other causes and meanes of joy and consolation whatever And so discover their emptinesse its fullnesse their nothingnesse its being all as also by revealing the properties of it before rehearsed Againe He doth it by communicating to us and acquainting § 12 us with the Grace of Christ. All the fruits of his purchase all the desireablenesse of his Person as we are interested in him The grace of Christ as I formerly discoursed of at large is referred to two heads The Grace of his Person and of his Office and Worke. By both these doth the Holy Ghost administer Consolation to us Joh. 14. 15. He glorifies Christ by revealing his Excellencies and desireablenesse to believers as the chiefest of ten thousand altogether lovely And then he shewes them of the things of Christ his Love grace all the fruits of his Death Suffering Resurrection and Intercession and with these supports their hearts and soules And here whatever is of refreshment in the pardon of sinne deliverance from the curse and wrath to come in justification and adoption with the innumerable priviledges attending them in the hope of glory given unto us comes in on this head of account Thirdly The Principle and fountain of all his actings for our Consolation comes next under consideration to the same § 13 end and this leads us a little nearer to the Communion intended to be directed in Now this is his own great Love and infinite condescension He willingly proceedeth or comes forth from the Father to be our comforter He knew what we were and what we could doe and what would be our dealings with him He knew we would grieve him provoke him quench his motions defile his dwelling place and yet he would come to be our comforter Want of a due consideration of the great Love of the Holy Ghost weakens all the principles of our obedience Did this dwell and abide upon our hearts what a deare valuation must we needs put upon all his operations and actings towards us Nothing indeed is valuable but what comes from love and goodwill This is the way the Scripture takes to raise up our hearts to a right and due estimation of our Redemption by Jesus Christ. It tells us that he did it freely that of his own Will he hath laid downe his life that he did it out of love Herein is manifested the love of God that he laid downe his life for us he loved us and gave himselfe for us He loved us and washed us with his own blood Hereunto it adds our state and condition considered as he undertook for us sinners enemies dead alienated then he loved us and dyed for us and washed us with his blood May we not hence also have a valuation of the dispensation of the spirit for our consolation He proceeds to that end from the Father he distributes as he will workes as he pleaseth And what are we towards whom he carrieth on this work Froward perverse unthankefull grieving vexing provoking him Yet in his love and tendernesse doth he continue to doe us good Let us by Faith consider this Love of the Holy Ghost It is the head and sourse of all the communion we have with him in this life This is as I said
despise not Prophesying The Light that God hath set up in our hearts say others But where is that called absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit It is the Holy Ghost himselfe that is here intended Not immediately in respect of his Person in which regard he is said to be grieved which is a Personall affection but in respect of his motions actings operations The Holy Ghost was typified by the fier that was allways kept alive on the Altar He is also called a Spirit of burning The reasons of that AllusioÌ„ are manifold not now to be insisted on Now the oppositioÌ„ that is made to fier in its acting is by querching Hence the opposition made to the actings of the Holy Ghost are called Quenching of the Spirit as some kind of wet wood will doe when it is cast into the the fire Thence are we said in pursuance of the same metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stirre up with new fire the gifts that are in us The Holy Ghost is striving with us acting in us moving variously for our growth in grace and bringing forth fruit meet for the principle he hath indued us withall Take heed saith the Apostle least by the power of your lusts and temptations you attend not to his workings but hinder him in his good will towards you that is what in you lyeth This then is the second Generall Rule for our Communion with § 8 the Holy Ghost It respects his gratious operations in us and by us There are severall and various ways whereby the Holy Ghost is sayd to act exâ—rt and put forth his power in us partly by moving upon and stirring up the Grace we have received partly by new supplys of Grace from Jesus Christ falling in with ocasions for their exercise raysing good motions immediately or occasionally within us all tending to our furtherance in obedience and walking with God All these are we carefully to observe and take notice of Consider the Fountaine whence they come the end which they lead us unto Hence have we Communion with the Holy Ghost when we can consider him by faith as the immediate author of all supplys assistances and the whole reliefe we have by Grace of all good actings risings motions in our hearts of all strivings and contendings against sinne When we consider I say all these his actings and workings in their tendencys to our consolation and on that account are carefull and watchfull to improve them all to the end aymed at as coming from him who is so loving and kind and tender to us we have Communion with him This is that which is intended Every gracious acting of § 9 the blessed Spirit in and towards our soules is constantly by Faith to be considered as comming from him in a peculiar manner His minde his good will is to be observed therein Hence care and diligence for the improvement of every motion of his will arise thence reverence of his presence with us with due spirituall regard to his Holinesse doth ensue and our soules are wonted to entercourse with him 3. The third caution concernes him and his worke in the § 10 dispensation of that great ordinance of the Word Stephen tells the Jewes Act. 7. 51. that They resisted the Holy Ghost How did they doe it why as their Fathers did it As your Fathers did so do ye How did their Fathers resist the Holy Ghost vers 52. They persecuted the Prophets and slew them their opposition to the Prophets in preaching the Gospell or their shewing of the coming of the just one was their resisting of the Holy Ghost Now the Holy Ghost is said to be resisted in the contempt of the preaching of the word because the gift of preaching of it is from him The manifestation of the Spirit is given to profit Hence when our Saviour Promiseth the Spirit to his Disciples to be present with them for the conviction of the world he tells them he will give them a mouth and wisedome which their adversaries shall not be able to gainsay nor resist Luk. 20. 16. concerning which in the accomplishment of it in Stephen it is said that they were not able to resist the Spirit by which he spake Act. 6. 10. The Holy Ghost then setting up a ministry in the Church separating men thereto furnishing them with gifts and abilitys for the dispensation of the Word the not obeying of that word opposing of it not falling down before it is called resisting of the Holy Ghost This in the examples of the wickednesse of others are we cautioned against And this enwraps the third generall Rule of our CoÌ„munion with the Holy Ghost in the despensation of the Word of the Gospell the Authority wisdome and goodnesse of the Holy Ghost in furnishing men with gifts for that end and purpose and his presence with them as to the vertue thereof is to be eyed and subjection given unto it on that account On this reason I say on this ground is obedience to be yeilded to the word in the ministeriall dispensation thereof because the Holy Ghost and he alone doth furnish with gifts to that end and purpose When this consideration causeth us to fall low before the word then have we Commuinon with the Holy Ghost in that Ordinance But this is commonly Spoken unto CHAP. VIII Particular Directions for Communion with the Holy Ghost BEfore I name Particular Directions for our Communion with the Holy Ghost I must premise some Cautions as § 1 farre as the directions to be given concern his worship First The Divine Nature is the Reason and cause of all worship so that it is impossible to worship any one person and not worship the whole Trinity It is and that not without ground denyed by the Schoolemen that the formall Reason and object of divine worship is in the persons precisely considered that is under the formally constitutive Reason of their personality which is their Relation to each other But this belongs to the Divine Nature and Essence and to their distinct persons as they are identified with the Essence it selfe Hence is that way of praying to the Trinity by the repetition of the same Petition to the severall persons as in the Letany groundlesse if not impious It supposeth that one person is worshipped and not another when each person is worshipped as God and each person is so As though we first should desire one thing of the Father and be heard and granted by him then aske the same thing of the Son and so of the Holy Ghost And so act as to the same thing three distinct acts of worship and expect to be heard and have the same thing granted three times distinctly when all the workes of the Trinity ad extra are indivisible The proper and peculiar object of divine worship and invocation is the Essence of God in its infinite Excellency dignity Majesty and its causality as the first soveraigne cause of all things Now this is common
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
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