Looking Unto Jesus, Book 8 · Chapter 1 – Chapter 2
CHAP. I.
Heb. 12.2. Looking unto Jeſus—who is ſet down at the right hand of the Throne of God.
SECT. I. Of Chriſt's Aſcenſion, and of the manner how.
THUS far we have traced Jeſus in his actings for us, untill the day in which he was taken up. Acts 1.2.That which immediately follows, is his Aſcenſion, Seſſion at God's right hand, and Miſſion of his holy Spirit; in proſecution of which, as in the former, I ſhall firſt lay down the object, and ſecondly direct you how to look upon it.
The object is threefold. 1. He aſcended into Heaven. 2. He ſate down at Gods right hand. 3. He ſent down the holy Ghoſt.
1. For the Aſcenſion of Chriſt, this was a glorious deſign, and contains in it a great part of the ſalvation of our ſouls. In proſecution of this, I ſhall ſhew firſt that he aſcended. 2. How he aſcended. 3. Whither he aſcended. 4. Why he aſcended.
1. That he aſcended. 1. The types prefigure it, Then ſaid the Lord to me, Ezek. 44.2, 3.this gate ſhall be ſhut, it ſhall not be opened;—it is for the Prince, the Prince he ſhall ſit in it to eat bread before the Lord, he ſhall enter by the way of the porch of that gate, and ſhall go out by the way of the ſame. As the gate of the Holy of Holies was ſhut againſt every man but the High Prieſt; ſo was that gate of Heaven ſhut againſt all, ſo that none could enter in by their own vertue and efficacy but only our Prince and great high Prieſt, the Lord Jeſus Chriſt, indeed he hath opened it for us, and entred into it in our place and ſtead, Whither the fore-runner is for us entred, even Jeſus made an high Prieſt for ever after the order of Melchiſedech. 2. The Prophets forſaw it,Heb. 6.20. Dan. 7.13, 14. I ſaw in the night viſions, and behold one like the Son of man came with the clouds of heaven, and came to the ancient of dayes, Mark 16.19. Luke. 24.31.and they brought him near before him, and there was given him dominion, and glory, and a Kingdom. 3. The Evangeliſts relate it, He was received up into heaven.— He was carried up into heaven. 4. The eleven witneſs it, For while they beheld he was taken up, Acts 1.9. Acts 1.10, 11.and a cloud received him out of their ſight. 5. The holy Angels ſpeak it, For while they looked ſteadfaſtly toward heaven, as he went up, behold, two men ſtood by them in white apparel, which alſo ſaid, ye men of Galilee, why ſtand ye gazing up into heaven? this ſame Jeſus which is taken up from you into heaven, ſhall come in like manner as ye have ſeen him go into heaven. Eph. 4.8, 10. 1 Pet. 3.22.6. The bleſſed Apoſtles in their ſeveral Epiſtles, ratifie and confirm it, When he aſcended up on high, he led captivity captive, and gave gifts unto men,—he that deſcended is the ſame alſo that aſcended up far above all heavens.— Who is gone into heaven, and is on the right hand of God, Angels and Authorities, and Powers being made ſubject unto him.
2. How he aſcended. The manner of his Aſcenſion is diſcovered in theſe particulars. —1.Luke 24.51. He aſcended, bleſſing his Apoſtles, While he bleſſed them he was parted from them, and carried up into heaven. It is ſome comfort to Chriſt's Miniſters that though the world hate them, Chriſt doth bleſs them; yea he parted with them in a way of bleſſing; as Jacob leaving the world, bleſſed his Sons; ſo Chriſt leaving the world, bleſſed his Apoſtles, and all the faithful Miniſters of Chriſt, unto the end of the world. Some add, that in theſe Apoſtles, not only Miniſters, but all the elect to the end of the world are bleſſed: The Apoſtles were then conſidered as common perſons receiving this bleſſing for all us, and ſo thoſe words uttered at the ſame time are uſually interpreted,Mat. 28.20. Lo, I am with you alway even to the end of the world. This was the laſt thing that Chriſt did on earth, to ſhew that by his death he had red…emed us from the curſe of the Law,Eph. 1.3. and that now going to heaven he is able to bleſs us with all ſpiritual bleſſings in heavenly places.
Acts 1.19.2. He aſcended viſibly in the view of the Apoſtles; while they beheld he was taken up; he was not ſuddenly ſnatched from them, as Elija was, nor ſecretly and privily taken away, as Enoch was; but in the preſence of them all, both his Apoſtles and Diſciples, he aſcended up into Heaven; but why not in the view of all the Jews, that ſo they might know that he was riſen again and gone to Heaven? ſurely this was the meaning; God would rather that the main points of faith ſhould be learned by hearing, than by ſeeing; however Chriſt's own Diſciples were taught the ſame by ſight, that they might better teach others which ſhould not ſee; yet the ordinary means to come by faith is hearing;Rom. 10.14, 17, 18. how ſhall they believe in him of whom they have not heard?—ſo then, faith cometh by hearing; and hearing by the word of God. And as for the Jews (ſaith the Apoſtle) have they not heard? yes verily, their ſound went into all the earth, and their words unto the end of the world.
3. He aſcended principally by the mighty power of his God-head; thus never any aſcended up into heaven but Jeſus Chriſt; for though Enoch and Elijah were aſſumed into heaven, yet not by their own power, nor by themſelves, it was God's power by which they aſcended,2 Kings 2.11. and it was by the help and Miniſtry of Angels: there appeared a chariot of fire, and horſes of fire; and Elijah went up by a Whirl-wine into Heaven.
Acts 1 9.4. He aſcended in a cloud, While they beheld, he was taken up, and a cloud received him out of their ſight. Hereby he ſhews that he is Lord of all the creatures; he had already trampled upon the earth, walked upon the ſea, vanquiſhed hell or the grave, and now the clouds received him, and the heavens are opened to make way for this King of Glory to enter in.Mat. 24.30. Mat. 26.4. When Chriſt ſhall come again, it is ſaid that he ſhall come in the clouds of heaven with power and great glory.—Hereafter ſhall ye ſee the Son of man ſitting at the right hand of power, and coming in the clouds of heaven. Which verifies that ſaying of the Angel,Acts 1.11. This ſame Jeſus, which is taken up from you into heaven, ſhall ſo come in like manner as ye have ſeen him go into heaven. He went up in clouds, and he ſhall come again in clouds.
5. He aſcended in the found of a trumpet; not on earth, ſounding Hoſanna, but in Heaven,Pſal. 47.5. crying Hallelujah. So the Pſalmiſt, God is gone up with a ſhout, the Lord with the ſound of a trumpet. Certainly great joy was in heaven at Chriſt's aſcending thither: the very Angels ſtruck up their Harps, and welcomed him thither with Hymns and Praiſes.
6. He aſcended in triumph, as a Roman Victor aſcended to the Capitol, or as David aſcended after his conqueſt up to Zion. Now we read of two triumphal Acts in Chriſts Aſcenſion, whereof the firſt was his leading of his captives, and the ſecond was the diſperſing of his gifts: the Apoſtle and the Pſalmiſt joyn both together,Pſal 68.18 Epheſ. 4.8. When he aſcended up on high he led captivity captive, and gave gifts unto men. 1. He led them captive who had captivated us. Death was led captive without a ſting, Hell was led captive as one that had loſt her victory, the Law was led captive, being rent and faſtened to his Croſs (as it were) Enſign wiſe; the Serpents head being bruiſed, was led before him in triumph, as was Golias's head by David returning from the victory; and this was the firſt Act of his triumph. 2. He gave gifts unto men: this was as the running of Conduits with wine, or as the caſting abroad of new Coyn, or as the ſhutting up of Chriſts triumph in his aſcenſion up to heaven: what theſe gifts were we ſhall ſpeak in the Miſſion of the holy Ghoſt; only thus much for the preſent.
SECT. II. Of the place whither he aſcended.
3. WHither he aſcended, the Goſpel tells us into heaven; only Paul ſaith, that he aſcended far above all heavens. But the meaning is,Epheſ. 4 10. he went above all theſe viſible Heavens into thoſe heavenly Manſions, where the Angels, and the Spirits of the juſt have their aboad. Or if the higheſt heavens be included, I ſee no abſurdity in it; the higheſt Heaven, we uſually call The Kingdom of Heaven; which is either Heaven material, or heaven ſ…iritual; and firſt for the material Heaven, in ſome ſenſe he may be ſaid to aſcend above that, both in reſpect of his Body, becauſe the Body of Chriſt is more glorious than any material Heaven. And in reſpect of his ſoul, becauſe the Soul of Chriſt is more bleſſed than all things elſe whatſoever. And 2, For the ſpiritual Heaven (i.e.) all Angelical or Heavenly perfections, he is ſaid to aſcend above them all, both in reſpect of his humiliation, becauſe he hath vilified himſelf below all things, and therefore he is worthily exalted above all things; and in reſpect of his perfection, becauſe the humane nature of Chriſt is more excellent than any creature, it being joyned to the Godhead by an hypoſtatical union. Some there are that underſtand this place of Chriſts aſcending far above all Heavens, not ſo much by a l…cal motion, as by a Spiritual mutation and exaltation of his perſon; as earth heightned unto a flame changeth not its place only, but form and figure; ſo the perſon of our Saviour was raiſed to a greatneſs and glory vaſtly differing from, and ſurmounting any image of things viſible or inviſible in this Creation; ſo it is fitly expreſſed,Heb. 7.26. He was made higher than the Heavens, he was heightened to a ſplendor, enlarged to a capacity and compaſs above the brighteſt, and beyond the wideſt Heavens: he tranſcended all in the ſpirituallity of his Aſcenſion: but I ſhall not much inſiſt on that.
SECT III. Of the Reaſons why he Aſcended.
4. WHy he aſcended, the Reaſons are: 1. On Chriſt's part, that through his Paſſion he might paſs to glory.Luke 24.26. Ought not Chriſt to have ſuffered theſe things, and ſo to enter into his glory? I ſhall not inſiſt on that controverſie, whether Chriſt merited for himſelf, this is without controverſie, that by his Paſſion (I will not ſay he properly merited, but) he obtained glory, becauſe he humbled himſelf ſo low, God exalted him above the Grave in his Reſurrection, above the Earth in his Aſcenſion, and above the Heavens in placing him at his right hand. And he aſcended, that all thoſe Propheſies which were foretold of Chriſt might be accompliſhed. Thou haſt aſcended on high. And his feet ſhall ſtand in that day upon the Mount of Olives, Pſal. 68.18. Zach. 14.4.which is before Jeruſalem on the Eaſt. The types of this were Enoch's tranſlation, Elijahs's aſcenſion, Sampſon's tranſportation of the gates of Gezza into an high mountain, the high Prieſts going into the Holy of Holies, Seeing that we have a great high Prieſt, Heb. 4.14.that is paſſed into the heavens, Jeſus the Son of God. Why all theſe propheſies, types, figures, muſt needs be accompliſhed, and therefore on his part it was neceſſary that Chriſt muſt aſcend, and go into Heaven.
2. The Reaſons on our part are.—
1. That in our ſtead he might triumph over ſin, death, and hell. In his Reſurrection he conquered, but in his Aſcenſion he triumphed; now it was that he led ſin, death, and devil in triumph at his Chariot wheels. And this is the meaning of the Pſalmiſt, and of the Apoſtle,Epheſ. 4.8. When he aſcended up on high, he led captivity captive: He vanquiſhed and triumphed over all our enemies; he overcame the world, he bound the devil, he ſpoiled hell, he weakened ſin, he deſtroyed death, and now he makes a publick triumphal ſhew of them in his own Perſon; he led the captives bound to his chariot-wheels, as the manner of the Roman triumphs was,Col. 2.15. when the conqueror went up to the Capitol. It is to the ſame purpoſe that the Apoſtle ſpeaks elſe-where, Having ſpoiled Principalities and Powers, he made a ſhew of them openly, triumphing over them in himſelf; it is a manifeſt alluſion to the manner of triumphs after victories amongſt the Romans; firſt, they ſpoiled the enemy upon the place, ere they ſtirred off the field; and this was done by Chriſt on the Croſs; and then they made a publick triumphal ſhew, they rid through the ſtreets in the greateſt ſtate, and had all their ſpoils carried before them, and the Kings and Nobles whom they had taken, they tied to their chariots, and led them as captives; and this did Chriſt at his Aſcenſion; Then he openly triumphed foreign in himſelf, (i.e.) in his own Power and ſtrength; other Conquerors do not thus; they conquer not in themſelves, and by themſelves, but Jeſus Chriſt conquer…d … himſelf, and therefore he triumphed in himſelf. And yet though he triumphed in himſelf, and by himſelf, it was not for himſelf only, but for us; which made the Apoſtle to triumph in his triumph,1 Cor. 15.55, 56, 57. O death where is thy ſting, O grave where is thy victory? the ſting of death is ſin, and the ſtrength of ſin is the Law; but thanks be to God which giveth us victory through our Lord Jeſus Chriſt. If I may ſpeak out, what I think was this victory of Chriſt, I believe it was that honour given to him after his Reſurrection by the converſion of enemies, by the amazements of the world, by the admiration of Angels, and eſpecially by his ſitting down at the right hand of Majeſty on high; for therein is contained both his exaltation, and his triumph over all his enemies to the utmoſt.
2. That he might lead us the way, and open to us the doors of glory. It is a queſtion whether ever thoſe doors of Heaven were opened to any before Chriſts Aſcenſion? Chriſt tells us,John 14.2, 3. In my Fathers houſe are many manſions, if it were not ſo, I would have told you, but I go to prepare a place for you, and if I go and prepare a place for you, I will come again, and receive you unto my ſelf, that where I am, ye may be alſo. Some infer hence, as if there ſhould be many outer courts, and many different places or ſtates in glory; and yet there is one place whither the Saints ſhould arrive at laſt, which was not then ready for them, and was not to be entred into, until the entrance of our Lord had made the preparation. Again, the Apoſtle tells us, that the Fathers received not the promiſes, Heb. 11.40.God having provided ſome better thing for us, that they without us ſhould not be made perfect. Whence ſome infer that their conditions after death was a ſtate of imperfection; and that they were placed in an outer court on this ſide Heaven, called Paradiſe, or Abraham's boſome; and thither alſo Chriſt went when he dyed, and was attended with the bleſſed Thief. For my part I ſhall not joyn with ſuch who think all ſouls of Saints ſhall go to paradiſe, where they muſt remain till the day of judgment, and then, and not till then muſt enter into that heaven, called the third heaven, or the Kingdom of Heaven. Indeed ſome of the ancients make heaven, and the immediate receptacles of ſouls to be deſtinct places, both bleſſed, but hugely differing in degrees: And a modern writer is very confident,Dr. Tayl. great Exemplar. Multas dicit non varias aut diſpares, ſed quae pluribus ſufficiant, acſi diceret non ſibi uni, ſed omnibus etiam diſcipulis locum illic eſſe. Calvin. i. loc. Heb. 6.20. That no ſoul could enter into glory before our Lord entred; by whom we hope to have acceſs; and to that purpoſe he cites thoſe texts, John 14.2, 3. Heb. 11.40. But I ſee no ground, why the ſouls of Saints ſhould be excluded heaven, either before or after Chriſt. As for that text of John 14.2. Chriſt ſaith, In my Fathers houſe are many manſions, not many outer courts, nor many different ſtates; and as for the Fathers mentioned, Heb. 11.40. Surely they without us ſhall not be made perfect, and we without them ſhall not be made perfect in ſome ſenſe until the day of judgment. But our Perfection is not in reſpect of a more glorious place, but in reſpect of that perfection whereof all the faithfull ſhall be made partakers as well in body as in ſoul, at the reſurrection of the juſt. Thus far I grant, that no ſoul ever entred into Heaven but by the vertue and power of Chriſt's Aſcention, and that no ſoul and body joyntly ever aſcended (except Chriſts types) before Chriſt himſelf opened thoſe doors and lead the way; and in this reſpect he is called, The forerunner of his People.
3. That he might aſſure us that now he had run through all thoſe Offices which he was to perform here on earth for our redemption. He that hath entred into his reſt, Heb. 4.10hath alſo ceaſed from his own works, as God did from his. He was firſt to execute his Office, and then to enter into his reſt; Though he were a Son, Heb. 5.8, 9.and ſo the inheritance were his own, yet he was to learn Obedience, by the things which he ſuffered, before he was made perfect, and ſo to become the Author of eternal Salvation unto all them that obey him. This was the argument which Chriſt uſed when he prayed to be glorified again with his Father, I have glorified thee on the earth, John 17.4, 5.I have finiſhed the work which thou gaveſt me to do: And now O Father glorifie thou me with thy own ſelf with the glory which I had with thee before the world was. This was the order of the diſpenſation of Chriſt's Offices; his firſt work was a work of miniſtry, and Service in the Office of obedience and ſuffering for his Church; and this next work was the work of power and majeſty in the protection and exaltation of his Church. and there was a neceſſity in this order. 1. In reſpect of God's Decree who had ſo fore-appointed it, Acts 2.23, 24.
2. In reſpect of God's juſtice, which muſt firſt be ſatisfied by obedience before any entrance into glory, Luke 24.26. 3. In reſpect of Chriſt's infinite Perſon, which being equal with God could not poſſibly be exalted without ſome preceding decent and humiliation:Epheſ. 49. That he aſcended (ſaith the Apoſtle) what is it but that he deſcended firſt into the lower parts of the earth? 4. In reſpect of our evidence and aſſurance; this is the ſign that Chriſt hath finiſhed the work of our redemption upon the earth; firſt, he was to act as our Surety, and then he was to aſcend as our Head, our Advocate, as the firſt-fruits, the Captain, the Prince of life, the Author of ſalvation, the forerunner of his people.
4. That he might throughly convince the world of believers of their perfect righteouſneſs, The Spirit when he comes (ſaith Chriſt) ſhall convince the world of ſin, and righteouſneſs, and of judgment—of ſin, becauſe they believe not on me;—of of righteouſneſs, becauſe I go to my Father, and ye ſee me no more. John. 16.8, 9, 10.If Chriſt had not fulfilled all righteouſneſs, there had been no going to heaven for him, nor remaining there; certainly God would have ſent him down again to have done the reſt, and the diſciples ſhould have ſeen him with ſhame ſent back again; but his aſcenſion to heaven proclaims openly. 1. That he hath compleatly finiſhed the work he had to do for us here, that no more was to be done in this world for us, that the ſatisfactory work to juſtice was in it ſelf finiſhed. 2. That God was well pleaſed with Jeſus Chriſt, and with what he had done and ſuffered for us; yea, God was ſo infinitely taken with him, and his oblation after his ſufferings, as that he thinks it not fit to let him ſtay above forty days longer in this world; he cannot be without him in heaven, but he takes him up into glory, and gives him a name above every name. 3. That we have our ſhare in heaven with him; he went not up as a ſingle perſon, but vertually, or myſtically he carried up all the Elect with him into glory: or otherwiſe how ſhould the Spirit convince the world by his aſcenſion of their righteouſneſs? or otherwiſe how ſhould the Son of God convince his Father by his Aſcenſion of his righteouſneſs? I look upon Jeſus Chriſt going into Heaven, as a confident Debtor after payment going into a Court, and ſaying, Who hath any thing to lay to his charge? all is paid, let the law take his courſe; when Chriſt entred into heaven, he ſeemed thus to challenge Juſtice, Make room here for me and mine, who ſhould hinder? hath the law any thing to ſay to theſe poor ſouls for whom I dyed? if any in heaven can make objection, Rev. 8.1.here I am to anſwer in their behalf. Methinks I imagine a ſilence in heaven (as John ſpeaks) at this ſpeech; only Mercy ſmiles, and Juſtice gives in the Acquittance, and God ſets Chriſt down at his right hand. 4. That he hath a new deſign to be acted in heaven for us: he is taken up into glory that he may act gloriouſly the ſecond part of out righteouſneſs, I mean that he might apply it, and ſend down his Spirit to convince us of it. He acted one part in the fleſh, in the habit of a beggar, cloathed with rags; but now he is gone to act the perſon of a Prince in robes of glory, and all this to manage our ſalvation in the richeſt way that may be. Three great things Chriſt acts for us now in glory. Firſt, he is in place of an advocate for us, He liveth to intercede for us. Heb. 7.25.He is always begging of favour and love for us, he lyes there to ſtop whatever plea may be brought in againſt us by the devil, or Law; yea, he is there to get our freſh pardons for new ſins. Secondly, he is the great provider and caterer for us;John 14.2. he is laying in a great ſtock and ſtore of glory for us againſt we come there; In my Fathers houſe are many manſions.— I go to prepare a place for you. Jeſus Chriſt went before to take up God's heart for us, and now he is drawing out the riches of love from God his Father, and laying them in bank for us,Phil. 4.19. which made the Apoſtle ſay, My God ſhall ſupply all your need according to his riches in glory by Chriſt Jeſus. Thirdly, he ſends down his Spirit to convince us that Chriſts righteouſneſs is ours: indeed the means of procuring this was the life and death of Chriſt, but the means of applying this righteouſneſs are thoſe following acts of Chriſt's Reſurrection, Aſcenſion, Seſſion, Interceſſion, &c. By his death he obtained righteouſneſs for us, but by his Aſcenſion he applies righteouſneſs to us; now it is that in eſpecial manner he convinceth us of righteouſneſs, Becauſe he is gone to his Father, and we ſhall ſee him no more.
5. That he might receive his Kingdom over us in the place appointed for it; look as Kings are crowned in the chief Cities of their Kingdoms, and keep their reſidence in their palaces near unto them, ſo it was decent that our Saviour ſhould be Crowned in Heaven, and there ſit down at Gods right hand; which immediatly follows after his Aſcenſion, to which we now come.
SECT. IV. Of God's right hand, and of Chriſt's Seſſion there.
2. FOr the Seſſion of Chriſt at God's right hand, which is a conſequent following after his aſcenſion into Heaven, I ſhall examine. 1. What is God's right hand? 2. What is it to ſit there? 3. According to what nature doth Chriſt ſit there? 4. Why is it that he ſits at the right hand of God his Father in Glory?
1. What is this right hand of God? I anſwer, 1. Negatively, it is not any Corporal right hand of God; if we ſpeak properly, God hath neither right hand, nor left hand; for God is not a body, but a ſpirit or ſpiritual ſubſtance. 2. Poſitively, the right hand of God is the Majeſty, Dignity, Dominion, Power, and …l…y of God. The right hand of the Lord is exalted, Pſal. 118.15. Exod. 15.6. Pſal. 89.13. Iſa. 48.13.the right hand of the Lord doth valianity.— Thy right hand, O Lord, is become glorious in Power; thy right hand, O Lord, hath daſhed in pieces the enemy. Thou haſt a mighty arm, Strong is thy hand and high i… thy right hand. —Mine hand hath laid the foundations of the earth, and my right hand hath ſpanned the Heavens. I know ſome of our Divines make this right hand of God ſomething inferior to God's own power, but others ſpeak of it as every way equal, and I know no abſurdity to follow on it.
2. What is it to ſit at the right hand of God? I anſwer, it is not any corporal Seſſion at Gods right hand, as ſome picture him with a crown of gold on his head ſitting on a Throne, as if he had no other geſture in Heaven but ſitting ſtill; which Stephen contradicts,Acts 7.56. ſaying, I ſee the heavens opened, and the Son of man ſtanding on th… right hand of God. The words ſitting or ſtanding are both metaphorical, and borrowed from the cuſtome of Kings, who place thoſe they honour, an… to whom they commit the Power of government, at their right hand; more particularly, this ſitting at Gods right hand implies two things. 1. his glorious exaltation. 2. The actual adminiſtration of his Kingdom.
Phil. 2.9.1. Chriſt is exalted, Wherefore God alſo hath highly exalted him, and given him a name above every name, that at the name of Jeſus every knee ſhall bow; this Seſſion is the ſupreme dignity and glory given by the Father unto Chriſt after his Aſcenſion; this Seſſion is the peerleſs exaltation of the Mediator in his Kingdom of glory. But how was Chriſt exalted? I anſwer, 1. In regard of his divine nature; not really, or in it ſelf. Impoſſible it was that the divine nature ſhould receive any intrinſecal improvement, or glory, becauſe all fulneſs of glory eſſentially belonged unto it; but declaratory, or by way of manifeſtation; ſo it was that his D…vinity, during the time of his humiliation, lay hidden and overſhadowed, as the light of a candle is hidden in a dark and cloſe lanthorn; but now in his Seſſion that Divinity and Glory which he had alwayes with his Father was ſhewed forth and declared,Rom. 1.4. He was declared to be the Son of God with Power, both at his reſurrection and at his Seſſion. 2 I… regard of his humane nature; and ye… that muſt be underſtood ſoberly, for I cannot think that Chriſts humane nature was at all exalted in regard of the grace of Perſ…nal union, or in regard of the habitual perfections of his humane ſoul, becauſe he poſſeſſed all theſe from the beginning; but in regard of thoſe interceptions of the beams of the Godhead, and Divine glory; and in reſpect of the reſtraints of that ſenſe and ſweetneſs, and feeling opperations of the beatifical Viſion, during his humiliation; in theſe reſpects Chriſt was exalted in his humane nature, and had all the glory from the Diety communicated to it which poſſibly in any way it was capable of. There was a time, when the Office which Chriſt undertook for us made him a man of ſorrows, but when he had finiſhed that diſpenſation, then he was filled with unmatchable glory which before his Seſſion he enjoyed not; there was a time when the natural conſequence and flowings of Chriſt's glory from that perſonal union was ſtayed and hindred, by ſpecial diſpenſation, for the working of our ſalvation; but when that miraculous ſtay was once removed, and the work of our redemption fully finiſhed, then he was exalted beyond the capacity, or comprehenſion of all the Angels of heaven,Heb. 1.13. To which of the Angels ſaid he at any time, ſit at my right hand? in this reſpect it is ſaid that God highly exalted him; exalted he was in his Reſurrection, Aſcenſion, but never ſo high as at his Seſſion; in his Reſurrection he was exalted with Jonah from the lower parts to the upper parts of the earth; in his Aſcenſion he was exalted with Elijah above the Clouds, above the Stars, above the Heavens; but in his Seſſion he was exalted to the higheſt place in Heaven, even to the right hand of God, Far above all Heavens, that he might fill all things.Eph. 4.10.
2. Chriſt reigns, or actually adminiſters his glorious Kingdom; and this is the principal part of Chriſt's ſitting at God's right hand. So the Pſalmiſt,Pſal. 110.1, 2. The Lord ſaid unto my Lord, ſit thou at my right hand, untill I make thine enemies thy foot-ſtool; the Lord ſhall ſend the rod of thy ſtrength out of Zion, rule thou in the midſt of thy enemies. The Apoſtle is yet more large, God ſet him at his own right hand in the heavenly places, Eph. 1.20, 21, 22, 23.far above all principallity, and power, and might, and dominion, and every name that is named, not only in this world, but alſo in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the Church, which is his body, the fulneſs of him that filleth all in all. Some deſcribe this Seſſion at Gods right hand to be all one with his reigning in equal power and glory with the Father, but the Son hath alwayes ſo reigned, and the holy Ghoſt hath alwayes ſo reigned, who yet is not ſaid in Scripture to ſit at the right hand of the Father, I believe therefore there is ſomething in this Seſſion or Reign of Chriſt which doth difference it from that reigning Power and Glory of the Father, and of the Son as only God, and of the holy Ghoſt; and if we would know what that is; I would call it an actual adminiſtration of his Kingdom, or an immediate executing of his Power and Glory over every creature as Mediator. There is a natural, and a diſpenſatory Kingdom of Jeſus Chriſt; for the firſt, the Father reigns immediatly by the Son, but by the holy Ghoſt the Father doth not reign immediatly, but through the Son; the ſame order is to be kept in their power, which is in the Perſons; the Father reigns not by himſelf, but of himſelf, becauſe he is of none; the Son reigneth by himſelf, not of himſelf, becauſe he is begotten of the Father; the holy Ghoſt reigneth by himſelf, but from the Father and the Son, from whom he doth proceed. And as in the natural, ſo in the diſpenſatory Kingdom, the Father reigns immediatly by the Son as Mediator; and hence it is that the Son as Mediator is only ſaid to ſit at Gods right hand, becauſe the right of actual adminiſtration, or immediate execution of the Sovereign power is appropriate and peculiar to the Son, as Mediator betwixt God and man. And this made Chriſt to ſay, The Father judgeth no man, but hath committed all judgment unto the Son, John. 5.22.as Mediator. You may object, Chriſt was Mediator immediately after his incarnation, but he did not actually adminiſter his Kingdom then. I Anſwer, it is true; Chriſt for a time did by a voluntary diſpenſation empty himſelf, and laid aſide the right of actual adminiſtration of his Kingdom; but immediatly after his Aſcenſion, the Father by voluntary diſpenſation reſigned it to the Son again; Come now, ſaith the Father, and take thou power over every creature, till the time that all things ſhall be ſubdued under thee. This right the one relinquiſhed in the time of that humiliation of himſelf, and this right the other conferred at the time of the exaltation of his Son.
SECT. V. Of the two Natures wherein Chriſt ſits at God's right hand.
3. ACcording to what Nature is Chriſt ſaid to ſit at the right hand of God? I anſwer; according to both Natures; firſt he ſits at God's right hand as God; hereby his Divinity was declared, and his Kingdom is ſuch, that none that is a pure creature can poſſibly execute;Pſal. 110.1. The Lord ſaid to my Lord, ſaith David, ſit thou on my right hand. The Lord ſaid to my Lord] (i.e.) God ſaid to Chriſt: now Chriſt was not David's Lord meerly as man, but as God. And 2. He ſits at God's right hand as man too; hereby his Humanity was exalted, and a Power is give to Chriſt as man, He hath given hiw power to execute judgment, John 5.27.in as much as he is the Son of man. In the adminiſtration of his Kingdom the man-hood of Chriſt doth concur, as an Inſtrument working with his God-head. Hence this Seſſion at God's right hand is truly and properly attributed to Chriſt, as foreign; and not only to the one nature of Chriſt, whether Divine or Humane, Or it is attributed to Chriſt as Mediator; in which reſpect he is called an high Prieſt,Heb. 8.1. We have ſuch an high Prieſt, who is ſet on the right hand of the Throne of the Majeſty in the heavens.—And in which reſpect he is called a Prince,Acts 5.31. Him hath God exalted with his right hand, to be a Prince, and a Saviour. Now Chriſt is not a Prieſt and a Prince meerly according to one Nature, whether Divine or Humane. I deny not but Chriſt had a natural Kingdom with his Father as God, before the foundation of the world; but this Kingdom as God-man Chriſt had not before his Aſenſion into heaven. So then Chriſt ſitteth at the right hand of God by a mediatory action, which he executeth according to both natures, the word working what pertaineth to the word, and the fleſh what appertaineth to the fleſh; Chriſt is Mediator as God and man, and glory hath redounded unto him as God and man, and living in this glory he ruleth and governeth his Church as God and man, he aſcended indeed into heaven in his humanity only, but he ſitteth at the right hand of God as Mediator in reſpect of both natures. The Lutherans attribute this Seſſion at God's right hand only to the humane nature of Chriſt; they ſay this Seſſion is nothing elſe but the elevating of his humane nature to the full and free uſe of ſome of the divine properties, as of omnipotency, omniſcience, omnipreſence; the ground of this error is, that they ſuppoſe upon the union of the two Natures in Chriſt, a real communication of the divine properties to follow; ſo that the humane nature is made truly omnipotent, omniſcient, omnipreſent, not by any confuſion of properties, nor yet by any bare communion and concourſe of it to the ſame effect, each nature working that which belongeth to it with commuion of the other, (for this we grant) but by a real donation, by which the divine properties ſo become the properties of the humane nature, that the humane nature may work with them, no leſs than the Divine nature it ſelf, for the perfecting of it ſelf. Againſt this opinion we have theſe Reaſons; 1. The union cannot cauſe the humane nature to partake more in the properties of the Divine, than it cauſeth the Divine to partake in the properties of the humane. 2. If a true and real communication did follow of the Divine Attributes, it muſt needs be of all the Attributes, as of eternity, and infiniteneſs ſeeing theſe are the Divine Eſſence, which can no way be divided. 3. Infinite perfections cannot perfect finate natures, no more than reaſonable perfections can make perfect unreaſonable creatures. 4. To what end ſhould created gifts ſerve, which Chriſt hath received above meaſure, if now more noble properties ſhould enter and be conferred on Jeſus Chriſt? other reaſons are given in, but I willingly decline all controverſal points.
SECT. VI. Of the Reaſons why Christ doth ſit on God's right hand.
4. WHy doth Chriſt ſit at the right hand of God his Father in glory? I anſwer.
1. On Chriſt's part, that He might receive power and dominion over all the creatures:Math. 28.18. All power is given unto me in heaven and in earth; he ſpeaks of it as done, becauſe it was immediatly to be performed; Chriſt at his Seſſion received a power imperial over every Creature; that he hath Power over the Angels is plain, both by the reverence they do him, and by their obedience towards him, at the name of Jeſus every knee muſt bow; good Angels, and evil Angels muſt yield ſigns of ſubjection to Jeſus Chriſt; if the Saints ſhall judge the Angels, how much more ſhall Chriſt? Oh what Power hath Chriſt himſelf this way? and as for the excellencies on earth, they all receive their power from Chriſt, and are at his diſpoſe; it is Jeſus Chriſt that is Crowned with Glory and Honour, and all things are put under his feet. Heb. 27.8.And hence it is that when the Apoſtle ſpeaks of Chriſts ſeſſion at the right hand of God, he tells us, he is far above all Principalities and Powers on earth,Eph. 1.21. and Mights and Dominions in Heaven: yea, that Angels and Authorities, 1 Pet. 3.22.and Powers are made ſubject unto him.
2. On our part many reaſons may be given. As—
1. That he might be the Head of his Church, I mean, not head in a large ſenſe, for one who is in any kind before another; for ſo Chriſt is the head of Angels, and God is the head of Chriſt; and to this we have ſpoken before. But in a ſtrict ſenſe, for one that is in a near and communicative ſort conjoyned with another, as the Head is conjoyned with the Body and Members; and ſo is Chriſt the head of his Church. Look as the King hath a more intimate and amiable Superiority over the Queen then over any other of his Subjects; ſo is it here in Chriſt our King, he is more amiably tempered, and more nearly affected to his Spouſe and Queen, the Church of God, then to any other whomſoever. And to this purpoſe he ſits at Gods right hand, that having now fulneſs of Grace and Glory in himſelf, he might be ready to communicate the ſame to his Church who are as the members of his body, that he might give them Grace here, and Glory hereafter; when he ſhall deliver up his Kingdom to his Father, and be all in all.
2. That he might be the object of divine adoration, then eſpecially it was ſaid and accompliſhed, Let all the Angels of God Worſhip him: Heb. 1.6.and let all men Honour the Son as they Honour the Father. After Chriſt's Seſſion,John 5 23. Stephen looken up into Heaven, and ſaw the Glory of God, and Jeſus ſtanding on the right hand of God, and then he Worſhipped; and called upon God ſaying, Lord Jeſus receive my Spirit. It is true,Acts 7.59. that the ground of this divine adoration is the Union of the two natures of Chriſt, and therefore the Magi worſhipped him at his Birth, and as ſoon as ever he came into the World the Angels of God Worſhipped him; but becauſe by his Seſſion at God's right hand, the Divine Nature was manifeſted,Heb. 1.6. and the Humane Nature was exalted to that dignity and glory which it never had before, therefore now eſpecially, and from this time was the honour and dignity of Worſhip communicated to him as God and man. And hence Divines uſually make this one ingredient of Chriſt's ſitting at the right hand of God, viz. That Chriſt, God, and Man, is the object of Divine adoration. O it is a great thing, and admirable, and full of wonder, that the man Chriſt ſhould ſit above at God's right hand, and be adored of Angels and Archangels. Chry. Hom. 5: in Heb.Before this was the grace of Union conferred on Jeſus, and ſo he was adored before he ſuffered; but after he had humbled himſelf, and was made obedient unto death, even to the death of the Croſs, then (yea and therefore) God highly exalted him and gave him a Name, Phil. 2.8, 9, 10, 11.which is above every Name, that at the Name of Jeſus every knee ſhall bow, of things in Heaven, and things in Earth, and things under the Earth, and that every tongue ſhall confeſs that Jeſus is Lord to the glory of God the Father. He was Lord before, in that he is the Son of God, but now he is Lord again by vertue of his humiliation and Seſſion at God's right hand. Trouble not your ſelves with their objection who ſay, That if adoration be due to Chriſt as God and man, that then the humane nature is to be adored: the Perſon adored is man, but the humanity it ſelf is not the proper object of that Worſhip. There is a difference betwixt the concrete and the abſtract; though the man Chriſt be God, yet his manhood is not God, and by conſequence not to be worſhipped with that worſhip which is properly and eſſentially Divine. Certainly, if adoration agree to the humanity of Chriſt, then may his humanity help and ſave us; but the humanity of Chriſt cannot help and Save us, becauſe omnis actio eſt ſuppoſiti, whereas the humane nature of Chriſt is not ſuppoſitum, a ſubſiſtance or perſonal being at all.
3. That he might intercede for his Saints.Heb. 8.1, 2. Now of the things which we have ſpoken, this is the Summe; we have ſuch an high Prieſt, who is ſet on the right hand of the Throne of the Majeſty in the Heavens, and a Miniſter of the ſanctuary, and of the true Tabernacle, which the Lord pitched and not men: he is ſet on the right hand of God as an high Prieſt, or Miniſter to intercede for us. For as Chriſt is not entred into the holy Place made with hands which are the Figures of the true, Heb. 9.24.but into Heaven it ſelf now to appear in the preſence of God for us. This appearing is an expreſſion borrowed from the cuſtome of human Courts; for as in them, when the Plaintiff or Defendant is called, their Attorney appeareth in their names, ſo when we are ſummoned by the juſtice of God to anſwer the complaints which it preferreth againſt us, we have an Advocate with the Father Jeſus Chriſt the righteous, John 2.1. Exod. 28.9, 10 11, 12.and he ſtandeth up, and appeareth for us: or it may be this appearing hath a reſpect to the manner of high Prieſts in the time of the Law; for as they uſed to go into the moſt holy place with the names of the Children of Iſrael written in precious ſtones, for a remembrance of them, that they might remember them to God in their Prayers; ſo Jeſus Chriſt being gone up to Heaven, he there preſents to his Father, the Names of all his choſen, and he remembers them to his Father in his Interceſſions. Certainly, Chriſt is not gone to Heaven, and advanced to the right hand of God, only to live in eternal joy himſelf, but alſo to procure happineſs for his Saints: it is to excellent purpoſe, and to the great good of his Church that he ſits at the right hand of his Father, for thereby he governs and protects his people, and he continually executes the Office of his Prieſthood, preſenting himſelf, and the ſacrifice of himſelf, and the infinite merit of that ſacrifice before the eyes of his Father in their behalf.
4. That true Believers may aſſuredly hope by vertue of Chriſts Seſſion to ſit themſelves in the Kingdom of Glory.Heb. 1.5. It is true that Chriſt, and only Chriſt hath his ſeat at the right hand of God; to which of the Saints, or of the Angels did he ever ſay, ſit thou at my right hand? It is a prerogative above all Creatures; and yet there is ſomething near it given to the Saints,Rev. 3.21. for him that overcometh, I will grant to ſit with me in my Throne, even as I alſo am ſet down with my Father in his Throne. There is a proportion, though with an inequality; we muſt ſit on Chriſt's Throne, as he ſits on his Fathers Throne; Chriſt only ſits at the right hand of God, but the Saints are to ſit at the right hand of Chriſt,Pſal. 45.9. and ſo the Pſalmiſt ſpeaks, upon thy right hand did ſtand the Queen in Gold of Ophir. It is enough to greaten the Spirits of Saints; how ſhould they tread on earth, and contemn the World, when they conſider that one day they ſhall judg the World?1 Cor. 6.2. do you not know, that the Saints ſhall judg the World? nay,2 Tim. 2.12 when they conſider that one day they ſhall reign with Chriſt? if ye ſuffer with him, ye ſhall reign with him. Chriſt ſitting in Heaven is a very Figure of us; Chriſt's perſon is the great model and firſt draught of all that ſhall be done to his Body the Saints; therefore he is ſaid to be the Captain of our Salvation that leads us on, he is ſaid to be our fore-runner into Glory; he breaks the clouds firſt, he appears firſt before God, he ſits down firſt, and is glorified firſt, and then we follow; Chriſt wears the Crown in Heaven as our King, and he is united and marryed to God as our proxy.
And yet there is another ground of hope; not only ſhall we ſit with Chriſt in Glory, but even now do we ſit with him in Glory: Chriſt is not only gone to heaven to prepare a place for us, but he ſits in Heaven in our room, and God looks on him as the great picture of all that body whereof he is Head, and he delights himſelf in ſeeing them all Glorified as in his Son. To this purpoſe the Saints are ſaid to ſit down with Chriſt at very preſent,Epheſ. 2.6. he hath made us to ſit together with him in Heavenly places in Chriſt Jeſus. Chriſt in our nature is now exalted: this is that admirable thing which carried up Chryſoſtom into an extaſie, that the ſame nature of which God ſaid duſt thou art, and to duſt thou ſhalt return, ſhould now ſit in Heaven at God's right hand: but not only the human nature, but Chriſt in perſon ſits there, as a common perſon in our ſtead; he is in his Throne, and we ſit with him in ſuperceleſtial places. O what ſtructures and pillars of hope are raiſed up here?
5. That he might defend the Church againſt her enemies; and at laſt deſtroy all the enemies of the Church. Such is the power of Chriſts Seſſion, that by it he holds up his Saints in the midſt of their enemies, ſo that the gates of hell ſhall not prevail againſt them; true indeed, that many times they are uſed as Lambs amongſt Wolves, but ſo Chriſt orders that the blood of Martyrs ſhould be the Seed of the Church; hereby his Church like a tree ſettles the faſter, and like a Torch ſhines the brighter for the ſhaking. And as for the enemies of his Church, there is a day of reckoning for them, he that ſitteth in the Heavens ſhall laugh, the Lord ſhall have them in deriſion. The day is a coming that he will ſpeak unto them in his wrath, and vex him in his ſore diſpleaſure. Pſal. 2.4, 5.In the mean while Chriſt is galling and tormenting them by the Scepter of his Word, and at laſt he will put them all under his feet. The Lord ſaid to my Lord, ſit thou at my right hand, until I make my enemies thy foot-ſtool. Pſal. 110.1. 1 Cor. 15.25.—For he muſt reign till he hath put all his enemies under his feet: that the enemies of Chriſt muſt be made his foot-ſtool notes the extream ſhame and confuſion which they ſhall everlaſtingly ſuffer: in victories amongſt men the party conquered goes many times off upon ſome honourable terms, or at worſt if they are led captive they go like men; but to be made a ſtool for the conqueror to inſult over, this is extremity of ſhame; and as ſhame, ſo it notes burthen which the wicked muſt bear; the foot-ſtool bears the weight of the body, ſo muſt the enemies of Chriſt bear the weight of his heavy and everlaſting wrath; ſuch a weight ſhall they bear that they would gladly exchange it for the weight of rocks and mountains, rather would they live under the weight of the heavieſt creature in the world, then under the fury of him that ſitteth upon the Throne. And withal it notes an equal and juſt recompence to the wicked; the Lord uſeth often to fit puniſhments to the quality and meaſure of their ſins committed; he that on earth denyed a crumb of bread, was in hell denyed a drop of water; and thus will Chriſt deal with his enemies at the laſt day; here they trample upon Chriſt in his Word, in his ways, in his members;Iſa. 51.23. Heb. 10.29. Iſa 63.18. Heb. 6.6. they make the Saints bow down for them to go over, yea they have laid their bodies as the ground, and as the ſtreet to them that went over; they tread under foot the Son of God, the blood of the Covenant; they tread down the ſanctuary; and put Chriſt to ſhame: and therefore their own meaſure ſhall be returned into their own boſome, they ſhall be conſtrained to confeſs with Adoni-hezek, as I have done, ſo God hath requited me; yea,Judg. 1.7. this ſhall they ſuffer from the meaneſt of Chriſts members whom they here inſult over; the Saints ſhall be as Witneſſes, and as it were co-aſſeſſors with Chriſt, to judge the wicked both men and Angels, and tread them under their feet; they ſhall take them captives whoſe captives they were, and ſhall rule over their oppreſſors; Iſa. 14.2.all they that deſpiſed them ſhall bow themſelves at the ſoles of their feet.
6. That he might ſend down the holy Ghoſt; to this purpoſe Chriſt told his Diſciples whiles he was yet on earth, that he muſt aſcend into heaven, and Reign there: it is expedient for you, that I go away, for if I go not away, John 16.7.the Comforter will not come unto you; but if I depart, I will ſend him to you. Chriſt is now in heaven, and ſits at Gods right hand, that he may ſend us his Spirit, by whoſe forcible working we ſeek after heaven, and heavenly things, where now Chriſt ſits. But on this I ſhall inſiſt larger, it being our next ſubject.
SECT. VII. Of the time when the holy Ghoſt was ſent.
3. FOr the miſſion of his Spirit: no ſooner was Chriſt ſet down at God's right hand, but he ſends down the holy Ghoſt. It was an uſe amongſt the Ancients in days of great joy and ſolemnity to give gifts, and to ſend preſents unto men;Nehem. 8.12. thus after the wall of Jeruſalem was built, it is ſaid, that the people did eat, and drink, and ſend porti…ns: and at the feaſt of Purim they made them days of feaſting and joy, Eph. 9.22.and of ſending portions one to another, and Gifts to the poor. Thus Chriſt in the day of his Majeſty and Inauguration, in that great and ſolemn Triumph, when he aſcended up on high, he led captivity captive, and did withall give gifts unto men.Eph. 4.8.
Concerning this miſſion of the Spirit, or theſe gifts of Chriſt to his Church, I ſhall diſcover the accompliſhment, as it appears in theſe Texts; And when the day of Pentecoſt was fully come, they were all with one accord in one place; and ſuddenly there came a ſound from heaven as of a ruſhing mighty wind, Act. 2.1, 2, 3, 4.and it filled all the houſe where they were ſitting; and there appeared unto them cloven tongues like as of fire, and it ſate upon each of them; and they were all filled with the holy Ghoſt, and began to ſpeak with other tongues as the Spirit gave them utterance. Out of theſe words I ſhall obſerve theſe particulars: the time when; the perſons to whom; the manner how; the meaſure what; and the reaſons why the holy Ghoſt was ſent.
1. For the time when the holy Ghoſt was ſent, it is ſaid when the day of Pentecoſt was fully come; this was a Feaſt of the Jews called foreign from fifty days; becauſe it was ever kept on the Fiftyeth day after the ſecond of the Paſſeover. We find in Scripture ſundry memorable things reckoned by the number of fifty. As fifty days from Iſraels coming out of Egypt unto the giving of the Law. And the fiftyeth year was that great feaſt of the Jubilee, which was the time of forgiving of debts, and of reſtoring men to their firſt eſtates; And fifty days were in truth the appointed time of the Jews Harveſt; their harveſt being bounded as it were with two remarkable days, the one being the beginning, the other the end thereof; the beginning was foreign the ſecond of the Paſſeover; the end was foreign the fiftyeth day after,Levit. 23.10. Levit. 23.17. called the Pentecoſt; upon the foreign they offered a ſheaf of the firſt-fruits of their harveſt: upon the Pentecoſt they offered two wave-loaves, the ſheaf being offered, all the after-fruits throughout the Land were Sanctified; and the two loaves being offered it was a ſign of the harveſt finiſhed and ended; and now we find, that as there were fifty days betwixt foreign and the Pentecoſt, ſo there were fifty days betwixt Chriſts Reſurrection and the coming down of the holy Ghoſt. What was the meaning of this, but to hold harmony, and to keep correſpondency with thoſe memorable things? as on the day of Pentecoſt (fifty days after the feaſt of the Paſſeover) the Iſraelites came to mount Sinai, there received they the Law; a memorable day with them, and therefore called the feaſt of the Law; ſo the very ſame day is accompliſhed that propheſie, Out of Zion ſhall go forth the Law, and the Word of the Lord from Jeruſalem; Iſa. 2.3.now was the promulgation of the Goſpel called by James the Royal Law, Jam. 2.8.as given by Chriſt our King, and written in the hearts of his ſervants by this holy Ghoſt; it ſeems to ſhadow out the great difference betwixt the Law and the Goſpel; the Law was given with terrour, in lightning and thunder; it diſcovers ſin, declares God's Wrath, frights the Conſcience; but the Goſpel is given without terrour, there was no lightning and thunder now: no, no; the holy Ghoſt ſlides down from heaven with grace, and gifts; and with great joy ſits on the heads, and in the hearts of his Saints. 2. On the Jubilee, or fiftyeth year, was a great feaſt; whence ſome obſerve that the Latines made their word Jubilo, to take up a Merry Song; though the word be derived from the Hebrew Jobel, which ſignifies a Rams horn; for then they blew with Rams horns, as when they gathered the people to the Congregation they blew their Silver Trumpets. There were many uſes of this feaſt; 1. For the general releaſe of Servants. 2. For the reſtoring of Lands unto their firſt owners who had ſold them. 3. For the keeping of a right chronology, and reckoning of times; for as the Greeks did reckon by their Olimpiads, and the Latine, by their Luſtra, ſo did the Hebrews by their Jubilees; this falls fit with the proclaiming of the Goſpel, which is an act or tender of Gods moſt gracious general free pardon of all ſins, and of all the ſinners in the World; now was the ſound of the Goſpel made known unto all,Acts 2.5. out of every Nation under heaven; now was that ſpiritual Jubilee which Chriſtians enjoy under Chriſt; now was the remiſſion publiſhed which exceeded the remiſſion of the Jubilee, as for as the Jubilee exceeded the remiſſion of the Seventh year (i.e.) not only ſeven times, but ſeventy times ſeven times. Mat. 18.22. Lev. 23.17, 203. On the day of Pentecoſt they offered the two wave-loaves called the bread of the firſt fruits unto the Lord. In like ſort this very day (the Lord of the harveſt ſo diſpoſing it) the Apoſtles by the aſſiſtance and effectual working of the Spirit offered the firſt-fruits of their harveſt unto the Lord;Act. 2.41. for the ſame day there were added unto them about three thouſand ſouls. We ſee the circumſtance of time hath its due weight, and is very conſiderable; when the day of Pentecoſt was fully come, then came the holy Ghoſt.
SECT. VIII. Of the perſons to whom the holy Ghoſt was ſent.
2. FOr the perſons to whom the holy Ghoſt was ſent; it is ſaid, to all that were with one accord in one place; Act. 2.1.who they were it is not here expreſt; yet from the former chapter we may conjecture,Acts 1.13, 14. they were the twelve Apoſtles, together with Joſeph called Barſabas, and the Women, and Mary the Mother of Jeſus, and his brethren; theſe all continued with one accord in one place, for ſo was Chriſts command, that they ſhould not depart from Jeruſalem, but wait for the promiſe of the Father, which, ſaith he, ye have heard of me. This promiſe we read of in the Evangeliſts,Act. 1.4. when the Comforter is come, whom I will ſend unto you from the Father, John 15.26.even the Spirit of truth which proceedeth from the Father, he will teſtifie of me. Luke 21.49.—And behold I ſend the promiſe of the Father upon you, but tarry ye in the City of Jeruſalem until you be indued with power from on high. It was the great promiſe of the Old Teſtament, that Chriſt ſhould partake of our humane Nature, and it was the great promiſe of the New Teſtament, that we ſhould partake of his divine Nature; he was cloathed with our fleſh according to the former, and we are inveſted with his Spirit according to the latter promiſe. For this promiſe the Apoſtles and others had long waited, and for the accompliſhment they were now fitted and diſpoſed. 1. They had waited for it from the Aſcention day, till the feaſt of Pentecoſt; he told them at the very inſtant of his Aſcention that he would ſend the holy Ghoſt, and therefore bid them ſtay together till that hour; upon which command they waited,Iſa. 28.16. and continued waiting until the day of Pentecoſt was fully come. He that believeth ſhall not make haſt, ſaith Iſaiah; ſurely waiting is a Chriſtian duty, for the Viſion is yet for an appointed time, Hab. 2.3.but at the end it ſhall ſpeak and ſhall not lye, though it tarry, wait for it, becauſe it will ſurely come, it will not tarry. Well may we wait, and wait for him, if we conſider how God and Chriſt have waited for us and our converſion; and eſpecially, if we conſider that the Comforter will come; and when he comes, that he will abide with us for ever. But 2.John 14.16. As they waited for the Spirit, ſo they were rightly diſpoſed to receive the Spirit, for they were all with one accord in one place. Mark here the qualifications of theſe perſons; they were all with one accord, &c. To thoſe that accord in the Spirit given; where is nothing but diſcord, jars, diviſions, fractions, there is no Spirit of God; for the Spirit is the Author of concord, peace, unity, and amity; he is the very eſſential unity, love, and love-knot of the two perſons, the Father, and the Son: even of God with God: and he was ſent to be the union, love, and love-knot of the two natures united in Chriſt, even of God with man; and can we imagine that eſſential unity will enter but where there is unity? can the Spirit of unity come or remain but where there is unity of Spirit? verily there is not, there cannot be a more proper and peculiar, a more true and certain diſpoſition to make us meet for the Spirit, then that quality in us that is likeſt to his nature and eſſence; and that is unity, love, concord: do we marvel that the ſpirit doth ſcarcely pant in us? Alas we are not all of one accord; the very firſt point is wanting to make us meet for the coming of the holy Ghoſt upon us. We ſee the perſons to whom the holy Ghoſt was ſent: they were they that were together with one accord in one place.
SECT. IX. Of the manner how the holy Ghoſt was ſent.
3. FOr the manner how he was ſent, or how he came to theſe Apoſtles; we may obſerve theſe particulars.—
1: He came ſuddenly; which either ſhews the Majeſty of the Miracle that is gloriouſly done, which is ſuddenly done; or the truth of the miracle, there could be no impoſture or fraud in it, when the motion of it was ſo ſudden; or the purpoſe of the miracle, which was to awake and affect them to whom it came; uſually ſudden things ſtartle us, and make us look up. We may learn to receive thoſe holy motions of the ſpirit, which ſometimes come ſuddenly, and we know not how; I am perſwaded the man breathes not amongſt us Chriſtians, that ſometimes feels not the ſtirrings, movings, breathings of the ſpirit of God; Oh that men would take heed of deſpiſing preſent motions! Oh that men would take the wind while it blows, and the water while the Angel moves it; as not knowing when it will, or whether ever it will blow again!
2. He came from heaven; the place ſeems here to commend the gift; as from earth earthly things ariſe, ſo from heaven heavenly, ſpiritual, eternal things. And this is one ſign to diſtinguiſh the ſpirits: Beloved, believe not every ſpirit, 1 John 4.1.but try the ſpirits whether they are of God. If our motions come from heaven, if we fetch our grounds thence, from heaven, from Religion, from the ſanctuary, it is the ſpirit of God; or if it carry us heaven-ward, if it make us heavenly minded, if it wean us from the world, and if it elevate and ſet our affections on heavenly things, if it form and frame our converſations towards heaven, we may then conclude the motions are not from below, but from above. O that Chriſtians would be much in obſervation of, and in liſtning to the movings, workings, hints, and intimations of that Spirit that comes from heaven. Certainly that Spirit is of God that comes down from heaven, and that lifts up our Souls towards heaven.
3. He comes down from heaven like a wind; The compariſon is moſt apt; of all bodily things the wind is leaſt bodily; it is inviſible, and comes neareſt to the nature of a Spirit: it is quick and active as the Spirit is. But more eſpecially the holy Ghoſt is compared to a wind in reſpect of its irreſiſtable workings; as nothing can reſiſt the wind, it goes and blows which way ſoever it will; ſo nothing can reſiſt the Spirit of God, whereſoever it hath a purpoſe to work efficaciouſly; I will not ſay, but the heart of a man may reſiſt and reject the work of the Spirit in ſome meaſure,Act. 7.51. 2 Cor. 10.5. and in ſome degrees; Stephen told the Jews, they had always reſiſted the holy Ghoſt; and the Apoſtle tells of ſtrong holds, and of every high thing that exalteth it ſelf againſt God; ſo there is a natural contrariety, a conſtant enmity, and active reſiſting of Gods Spirit by our ſpirits; we muſt therefore diſtinguiſh between a prevalent and a gradual reſiſting; the ſpirit in converſion ſo works, that he takes away the prevalent, but not the gradual reſiſting; A man before he be converted is froward, and full of cavils and prejudices, he is unwilling to be ſaved, he cannot abide the truth, he doth what he can to ſtifle all good motions: yet if he belong to the election of grace, God will at laſt over-maſter his heart, and make him; of unwilling, willing; he will omnipotently bow and change the will, and work on his ſoul by his mighty power efficaciouſly, inſuperably, and irreſiſtably. Again, the holy Ghoſt is compared to wind,John 3.8. in reſpect of its free actings; the wind bloweth where it liſteth (ſaith Chriſt) and ſo the Spirit bloweth where it liſteth; who can give any reaſon why the Spirit breathes ſo ſweetly on Jacob, and not on Eſau? on Peter, and not on Judas? is it not the free grace and good pleaſure of God? ſprings it not from the meer freedom and pure arbitrarineſs of his own only workings? to you it is given to know the myſteries of the Kingdom of heaven (ſaith Chriſt) but to them it is not given. Mat. 13.11.And I thank thee O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, Mat. 11.25, 26and haſt revealed them unto babes; even ſo Father, for ſo it ſeemed good in thy ſight. Theſe, and the like Texts, are as ſo many hammars to beat in pieces all thoſe Doctrines of free-will, and of the power of man to ſupernatural things; grace makes no gain of mans work; free-will may indeed move and run, but if it be to good, it muſt be moved, and driven, and breathed upon God's free grace. The Spirit blows where it liſteth.
4. He came like a ruſhy mighty wind; as the wind is ſometimes of that ſtrength that it rends and rives in ſunder Mountains and Rocks, it pulls up trees, it blows down buildings; ſo are the operations of the holy Spirit; it takes down all before it, it brings into captivity many an exalting thought; it made a Conqueſt of the World, beginning at Jeruſalem, and ſpreading it ſelf over all the earth; it is mighty in operation, able to ſhake the ſtouteſt and the proudeſt man, and to break in pieces the very ſtonieſt heart; indeed our words without this ſpirit are but weak wind, we may ſpend our ſelves, and never waken Souls; but if the Spirit blow, he will amaze the conſciences of the ſtouteſt peers, and drive away our ſins, as the wind drove away the Graſhoppers and Locuſts that over-ſpread the land of Aegypt. Some Analogy there is betwixt this vehement wind, and the ſpirits workings; the ſpirit firſt comes as a ſpirit of bondage, and then as a ſpirit of Adoption; the ſpirit of bondage is as a vehement wind that terrifies, to ſhew that we are not fit to receive the grace of God, unleſs the door be firſt opened by fear and humiliation; others ſay that the vehement ruſhing of this wind ſhewed how irreſiſtably the Apoſtles ſhould proceed in preaching the Goſpel of Jeſus Chriſt; they had a Commiſſion to go into all the World, and to teach all Nations, and they had a promiſe that though many might oppoſe, yet the gates of hell ſhould not prevail againſt the Church; the ſpirit ſhould go along with them, and he in them, and they in him, ſhould prevail mightily like a ruſhing mighty wind.
5. He filled all the houſe where they were ſitting; there were none there that were to filled with the holy Ghoſt; this room contained a congregation of none but Saints. All the men and women (an hundred and twenty, as ſome think) in this room were viſited from on high; for the holy Ghoſt came upon them, and dwelt in them; well might David ſay, Bleſſed are they that dwell in thy houſe, I had rather be a door-keeper in the houſe of my God, then to dwell in the Tents of wickedneſs. They that abode in this houſe were under a promiſe that the Spirit ſhould come, and now was the promiſe accompliſhed; for it filled all the houſe where they were ſitting. I ſay where they were ſitting, to ſignifie, that all the other houſes in Jeruſalem felt none of this mighty ruſhing wind: there was no aſſembly of Saints in any part of the City, but only in this houſe; or if any other aſſembly might be, this Spirit blew upon none of them where theſe men were not; that, and only that houſe is filled, where they were ſitting. And this point of blowing upon one certain place is a property very ſuitable to the Spirit of God; the wind bloweth where it listeth, and thou heareſt the ſound thereof, John 3.8.but canſt not tell whence it cometh, nor whether it goeth; ſo is every one that is born of the Spirit. The Spirit blows where it will, and upon whom it will, and they ſhall plainly feel it, and others about them not one jot: have we not ſometimes the experiences of this in our very congregations? one ſound is heard, one breath doth blow, and it may be one or two, and no more hears the ſound, or feels the breath inwardly, ſavingly; it may be one here, and another there ſhall feel the Spirit, ſhall be affected and touched with it ſenſibly; but twenty on this ſide them, and forty on that ſide them ſit all becalmed, and go their way no more moved, than when they came into Gods preſence. Oh that this Spirit of the Lord would come daily and conſtantly into our congregations! Oh that it would blow through them, and through them! O that it would fill every ſoul in the aſſembly with the breath of heaven! come holy Spirit? awake O North-Wind, Cant, 4.16.and come thou South-Wind, and blow upon our Gardens, that the ſpices thereof may flow out.
6. He came down in the form of Tongues. As one ſaith well, This Wind brought Tongues, even a whole ſhowre of Tongues. The Apoſtles were not only inſpired for their now benefit, but they had gifts beſtowed on them to impart the benefit to more their themſelves. But why did the holy Ghoſt appear like Tongues? I anſwer, 1. The Tongue is a ſymbole of the holy Ghoſts proceeding from the Word of the Father; as the Tongue hath the neareſt affinity with the word, and is moved by the word of the heart, to expreſs the ſame by the ſound of the voice; ſo the holy Ghoſt hath the neareſt affinity that may be with the Word of God, and is the expreſſer of his voice, and the ſpeaker of his will. 2. The Tongue is the ſole inſtrument of Knowledge which conveighs the ſame from man to man; though the Soul be the Fountain from whence all wiſdom ſprings, yet the Tongue is the Channel and the conduit-pipe whereby this Wiſdom and Knowledge is communicated and Tansferred from man to man: in like manner the holy Ghoſt is the ſole Author and Teacher of all Truth; though Chriſt be the Wiſdom of God, yet the holy Ghoſt is the Teacher of this Wiſdom to men; And hence it is that the holy Ghoſt appeared in the form of Tongues.
And yet not meerly in the form of Tongues, but thus qualified. 1. They were Cloven Tongues; to ſignifie that the Apoſtles ſhould ſpeak in divers Languages; if there muſt be a calling of the Gentiles, they muſt needs have the Tongues of the Gentiles wherewith to call them; if they were debtors not only to the Jews, Rom 1.14.but to the Grecians; nor only to the Grecians, but to the Barbarians alſo, then muſt they have the tongues not only of the Jews, but of the Grecians and Barbarians to pay this debt, and to diſcharge this duty of go, and teach all Nations. Mat. 28.19.Surely this gift was beſtowed for the propagating of the Goſpel far and wide; The tongues were cloven that the Apoſtles might ſpeak all Languages, and that all Nations of the World whitherſoever they came, might hear them, and underſtand them ſpeaking in their own Tongues. 2. They were fiery Tongues; to ſignifie that there ſhould be an efficacy, or fervour in their ſpeaking; the World was ſo over-whelmed with ignorance and errour, that the Apoſtles lips had need to be touched with a coal from the Altar; Tongues of fleſh would not ſerve the turn, nor words of air, but there muſt be fire put into the Tongue, and Spirit of life into the words they ſpeak; with ſuch a tongue Chriſt ſpeak himſelf, when they ſaid of him, did not our hearts burn within us, Luke 24.32.while he ſpake unto us by the way? and with ſuch a tongue Peter ſpake at this time,Acts, 2.73. ſomething like fire fell from him on their hearts, when they were pricked in their hearts, and ſaid, men and brethren what ſhall we do? Oh that we of the Miniſtry had theſe fiery Tongues! O that the Spirit would put his live-coal into our ſpeeches! Oh that our Sermons were warming Sermons! may we not fear that the Spirit is gone whiles the people are dead, and we are no more lively in our Miniſtry? it is ſaid of Luther, that when he heard one preach very faintly, cold, cold, ſayes he, this is cold preaching, here's no heat at all to be gotten; Oh when the Spirit comes, it comes with a tongue of fire; inſtead of words, ſparks of fire will fall from us on the hearts of hearers.
3. Theſe cloven tongues ſate upon each of them; to ſignifie their conſtancy and continuance; they did not light, and touch, and away, after the manner of butterflies; but they ſate, they abode ſtill, they continued ſteddy, without any ſtirring or ſtarting. This was the privy ſign by which John the Baptiſt knew Jeſus to be Chriſt; upon whom thou ſhalt ſee the Spirit deſcending and remaining on him, John 1.33.the ſame is he which Baptiſeth with the holy Ghoſt. It was not only the Spirits deſcending, but the Spirit's remaining on him, Pſal. 51.10.that was the Sign. The Spirit of God is a conſtant Spirit; it abides on the Soul to whom it is given; and therefore the Pſalmiſt deſcribes theſe great Tranſactions of Chriſt to this very end, that the Spirit might dwell with us; thou haſt aſcended on high, Pſal. 68.18.thou haſt led Captivity Captive, thou haſt received gifts for men, yea for the rebellious alſo, that the Lord God might dwell among them. Not only that he might ſtay and lodg for a night as a way-fairing man, that comes to his Inn, and then is gone in the morning; no, no; but that he might take up his reſidence, and dwell in them. I know it is a queſtion, whether the holy Ghoſt may be loſt? but certainly of the Elect he is never totally, or wholly loſt; only I dare not ſay, but as touching many gifts, he may be loſt even of the Elect themſelves: David after his ſins, was forced to cry,Pſal. 51.11, 12. caſt me not away from thy preſence O Lord, and take not thy holy Spirit from me; restore unto me the joy of thy Salvation, and uphold me with thy free Spirit; we find here that in reſpect of ſome gifts even of regeneration, the Spirit is ſometimes loſt, but that the godly ſhould retain no remnants of the Spirit in their worſt declinings, I cannot imagine: John teacheth expreſly, whoſoever is born of God doth not commit ſin, 1 John. 3.9.(a ſin unto death) for his ſeed remaineth in him, neither can he ſin, becauſe he is born of God. David in his fall loſt the joy of his heart, the purity of his conſcience, and many other gifts which he deſired to have reſtored to him; but the holy Ghoſt he had not utterly loſt; for if ſo, how could he have prayed, caſt me not away from thy preſence, and take not thy holy Spirit from me? I have done with the manner of the Spirits miſſion.
SECT. X. Of the meaſure of the Holy Ghoſt now given.
4. FOR the meaſure, what or how much of the Spirit was now given? this queſtion is neceſſary, becauſe we bring in the Spirits miſſion after Chriſt's aſcenſion, as if the holy Ghoſt had not been given before this time. That this was the time of the coming of the holy Ghoſt, is very plain; but that the holy Ghoſt was not given before this time, we cannot ſay; certainly the Prophets ſpeak by him, and the Apoſtles had him,John 20.22. not only when they were firſt called, but more fully when he breathed on them, and ſaid unto them, receive yea the holy Ghoſt. So that if ye ſtudy the reconciliation of theſe things, I know not any way better than to put it on the meaſure, or degrees of the Spirits miſſion.—I know ſome go about to reconcile it thus, that the holy Ghoſt was given before ſecretly with grace, but now he was given in a viſible ſhape with power. Others thus, that the holy Ghoſt was before given in reſpect of Grace and Miniſterial gifts, but now he was given in reſpect of vertue, or Ghoſtly ability to work Wonders, and to ſpeak with divers Languages. But we find that the Prophets and Apoſtles before this had not only Grace, and Miniſterial gifts, but a miraculous vertue, even the Spirit of powerfull and extraordinary operation: only here was the difference, that before this, the Spirit was but ſprinkled (as it were) upon them, but now it was poured upon them; before this they were gently breathed on, and refreſhed with a ſmall gale, but now they were all blown upon with a mighty wind; without controverſie a difference there is in the Spirits miſſion; And that ſome lay down chiefly in theſe three things.—
As—
1. In the manner of the Spirits miſſion: to the old Church the Spirit came uſually in dreams, or viſions, or in a low ſtill voice, or in ſome latent ways; but now he came in power, in evidence and demonſtration; and therefore it is called,Eph 1.17. 1 King. 19.11, 12. the ſpirit of revelation and knowledge; At the apparition of God to Elijah, it is ſaid, that the Lord paſſed by; and a great, and ſtrong wind rent the mountains, and break in pieces the rocks before the Lord, but the Lord was not in the wind; and after the wind an earth-quake, but the Lord was not in the earth-quake; and …fter the earthquake a fire, but the Lord was not in the fire; and after the fire a ſtill ſmall voice, and then Elijah wrapped his face in his mantle, as knowing the Lords preſence was therein: the Spirit came not of old, ſave in a viſion, or dream, or in a ſtill ſmall voice; but now the Spirit came in a ruſhing mighty wind, in fiery tongues, in earth-quakes, in ſo much,Acts 4.31. that the place was ſhaken where they were aſſembled, and they were all filled with the Holy Ghoſt: the Spirit now made choice to come in ſuch apparitions, as ſhould have in them a ſelf-diſcovering property, which would not be hidden; and here is one difference.
2. Another difference is in reſpect of the Subjects unto whom he was ſent; before now he came only upon the incloſed garden of the Jews, but after the aſſenſion of Chriſt, The Spirit was poured upon all fleſh; now every believer is of the Iſrael of God, every Chriſtian is a Temple of the holy Ghoſt; now we receive the Spirit too, or elſe it is wrong with us; for If any man have not the ſpirit of Chriſt, he is none of his; Rom. 8.9. Act. 10.44, 45.At Peters Sermon to Cornelius, it is ſaid, that the holy Ghoſt fell on all them which hear the Word; and they of the Circumciſion which believed were aſtonyed, becauſe that on the Gentiles alſo was poured out the gift of the Holy Ghoſt. It was ſome wonder at firſt, even to the Apoſtles themſelves, but in this Sermon Peter acknowledges,Act 10.34, 35. Of a truth I perceive that God is no reſpecter of Perſons, but in every Nation he that feareth him, and worketh righteouſneſs, is accepted with him. Mark, In every Nation, upon all fleſh, I will pour out my ſpirit: Here's another difference.
3. One difference more is in the meaſure of his miſſion. At firſt he was ſent only in drops and dew, but now he was poured out in ſhowers and abundance; The holy Ghoſt (ſaith Paul) was ſhed on us abundantly through Jeſus our Saviour. Tit. 3.6.As there are degrees in the wind, aura, ventus, procella; a breath, a blaſt, a ſtiffe gale; ſo we cannot deny degrees in the Spirit, the Apoſtles at Chriſts reſurrection received the Spirit, but now they were filled with the Spirit; then it was but a breath, but now it was a mighty wind. And indeed never was the like meaſure of the Spirit given to men as at this time; the Fathers before this, and we and our Fathers ſince this, have but (as it were) a hint of the Spirit to their Epha; ſuch a pentecoſt as this, never was but this, never the like before or ſince; it was Chriſt's Coronation-day, the day of placing him in his throne, when he gave theſe gifts unto men, and therefore that day was all magnificence ſhewed above all other days; Thus for the meaſure of the Spirit now given to the Church of Chriſt.
SECT II. Of the Reaſons why the Holy Ghoſt was ſent.
5. FOR the Reaſons why the Holy Ghoſt was ſent; they are ſeveral: As— 1. That all the propheſies concerning this miſſion might be accompliſhed.Iſa. 32.15. Iſaiah ſpeaks of a time when the ſpirit ſhould be poured upon us from on high, and the wilderneſs ſhould be a fruitfull field. And Zachary Propheſies,Zach. 12 10. that in that day I will pour upon the houſe of David, and upon the inhabitants of Jeruſalem, Joel 2.28, 29.the ſpirit of grace and ſupplication. And Joel propheſies yet more expreſly, It ſhall come to paſs, that I will pour out my ſpirit upon all fleſh, and your ſons and your daughters ſhall propheſie: your old men ſhall dream dreames, your young men ſhall ſee viſions; and alſo upon the ſervants and upon the hand-maids in thoſe days I will pour out my ſpirit, and they ſhall Propheſie. This very Propheſie was cited by Peter in his firſt Sermon after the Spirits miſſion, Act. 2.17, 18. In which we read of two pourings of the Spirit, one upon their ſons, and the other upon his ſervants; the former concerned only the Jew, they ſhould have Propheſies, Viſions, and Dreams, the old way of the Jews; but the latter concerns us, we are not of their ſons, but of his ſervants, to whom viſions and dreams are left quite out; and therefore if any now pretend to thoſe viſions and dreams, we ſay with Jeremy, Jer. 23.28.The prophet that hath a dream, let him tell a dream, but he that hath my Word, let him ſpeak my Word Faithfully, what is the Chaffe to the wheat? But of all the propheſies concerning the miſſion of the Holy Ghoſt, our Saviour gives the cleareſt and the moſt particular; two great Propheſies we find in the Bible, the one is of the Old Teſtament, and the other of the New; that of the Old Teſtament was for the coming of Chriſt, and this of the New Teſtament was for the coming of the Holy Ghoſt: and hence we ſay, that the coming of Chriſt was the fulfilling of the Law, and the coming of the Holy Ghoſt is the fulfilling of the Goſpel. In this reſpect let us ſearch and ſee thoſe Propheſies of Chriſt the great Prophet in the New Teſtament. I will pray the Father, Joh. 14.16, 17. John 15.26. Luke 24.49. John 16.7.and he ſhall give you another Comforter, that he may abide with you for ever, even the Spirit of truth.—But when the Comforter is come, whom I will ſend unto you from the Father, he ſhall teſtifie of me—And behold I ſend the pr… miſe of my Father upon you, but tarry ye in the City of Jeruſalem, untill ye be endued with Power from on high. It is expedient for you that I go away; for if I go not away the Comforter will not come unto you: but if I depart, I will ſend him unto you. Why it was of neceſſity that all theſe Propheſies, and promiſes muſt be accompliſhed, and therefore was the Holy Ghoſt ſent amongſt us.
2. That the holy Apoſtles might be furniſhed with gifts and graces ſuitable to their eſtates, conditions, ſtations, places. To this purpoſe, no ſooner was the Spirit ſent,Acts 2.3. but they were filled with the Holy Ghoſt, and began to ſpeak with other tongues as the Spirit gave them utterance. They were filled with the Holy Ghoſt; not that they were before empty, but now they were more full of the ſpirit than ever they were before; and they ſpeak with other tongues; other than ever they had Learned; probably they underſtood no Tongue but the Syriack till this time, but now on a ſudden they could ſpeak Greek, Latine, Arabick Perſian, Parthian, and what not? the Wiſdom and Mercy of God is very obſervable herein, that the ſame means of diverſe Tongues which was the deſtroying of Babel, ſhould be the very ſame means here conferred on the Apoſtles to work the building of Syon; that the curſe ſhould be removed, and a bleſſing come in place; that confuſion of Tongues ſhould be united to God's Glory; that this ſhould be the iſſue of Tongues, that neither Speech nor Language ſhould be upon all the Earth, but his praiſe, and glory, and the Goſpel ſhould be heard amongſt them. And here is ſomething more obſervable, in that they ſpake with other Tongues, As the ſpirit gave them utterance; the word utterance is in the Original foreign; you have heard of Apothegmes, (i.e.) wiſe, and weighty ſententious ſpeeches; now ſuch as theſe the ſpirit gave them to utter; magnalia Dei, v. 11.(as in the eleventh verſe) the wonderful works of God; they ſpake of thoſe ſingular benefits God offered to the world by the death of his Son; they ſpake of the work of our Redemption, of the merits of Chriſt, of the glory and riches of his Grace, of the praiſes due to his Name for all his Mercies; others add that they ſpake of thoſe admirable works of the Trinity, as of our Creation, Redemption, and Sanctification; and of whatſoever generally concerned the Salvation of mankind: their ſpeeches were not crudities of their own Brain trivial, baſe, or vulgar ſtuff; but magnalia, great and high Points, Apothegmes or Oracles, as the ſpirit gave them utterance. But theſe reaſons are remote to us.
3. That he might fill the hearts of all the Saints, and make them Temples and receptacles for the Holy Ghoſt,1 Cor. 6.19. know you not that your body is the Temple of the Holy Ghoſt, which is in you, which ye have of God: and ye are not your own? It is ſaid here, that after the mighty ruſhing Wind and cloven fiery Tongues,Acts 2.4. they were all filled with the Holy Ghoſt: and began to ſpake with other Tongues. Firſt, they were filled with the Holy Ghoſt, and then they ſpake with other Tongues; the Holy Ghoſt begins inward, and works outward; it firſt alters the mind, before it change the ſpeech; it firſt works on the Spirit, before on the phraze or utterance; this was the firſt work of the Spirit, it filled them. And thus for the daily miniſtration, ſuch muſt be appointed as were full of the Holy Ghoſt; Acts 6.3. Acts 7.55. Acts. 11.24.and Stephen is ſaid to be full of the Holy Ghoſt; and Barnabas is called a good man, and full of the Holy Ghoſt. The Holy Ghoſt is uſually ſaid to fill the Saints; only whether it be the perſon of the Holy Ghoſt, or the impreſſions of the Holy Ghoſt, is a very great queſtion; for my part I am apt to incline to their mind, who ſay, not only the impreſſions of the ſpirit, the qualities of holineſs, the gifts and graces of the Holy Ghoſt, or as ſome think, habitual grace in a ſpecial manner; but that the Holy Ghoſt himſelf doth fill, and dwell, and reign in the hearts of all regenerate men. And this ſeems clear to me: 1. By Scriptures. 2. By Arguments.
1. The Scriptures are ſuch as theſe, He that believeth on me, as the Scripture ſaith, out of his belly ſhall flow rivers of living water; but this ſpake he of the Spirit, John 7.38, 39which they that believe on him ſhould receive, for the Holy Ghoſt was not yet given, becauſe that Jeſus was not yet glorified; for thoſe words, out of his belly ſhall flow rivers of living water; by living water, is meant grace; by rivers of living water, is meant the manifold graces of the Spirit; by the flowing of theſe rivers, is meant the abounding and communicating of thoſe graces from one to another; and by the belly out of which thoſe rivers ſhould flow, is meant the heart indued or filled with the Holy Ghoſt. Now the ſpring and rivers, the fountain and ſtreams are diverſe things, and to be diſtinguiſhed: the one is the cauſe, and the other the effect; the one is the tree, and the other the fruit; it is the holy Ghoſt filling the hearts of beleivers, that is the ſpring and fountain whence all thoſe rivers of living waters flow: And therefore ſaith the Evangeliſt expreſly, This ſpake he of the Spirit, which they that believe ſhould receive; of what Spirit? even, of the Holy Ghoſt, which in full meaſure was not yet given, becauſe that Chriſt was not yet glorified; it is the ſame ſpirit which believers receive, whence all theſe rivers of living waters flow; but thoſe rivers flow not from habital grace, nor from any of the graces of the Holy Ghoſt, but from the Holy Ghoſt himſelf.
Again, When the Spirit of truth is come, he will guide you into all truth, John 16.1….—and he will ſhew you things to come. Now the habits of grace cannot guide or teach, or ſhew a man things to come; the habits of grace cannot ſpeak, and hear; as it is there written, He ſhall not ſpeak of himſelf, but whatſoever he ſhall hear, that ſhall he ſpeak. This can be no other than the ſpirit in his own Perſon, this is the Comforter, that hears, and ſpeaks, and guides into all truth, and ſhews us things to come.
Again, The love of God is ſhed abroad in our hearts by the Holy Ghost which is given unto us. Beſides, the grace of the Spirit, which is the love of God; the Holy Ghoſt,Rom. 5.5. or the Spirit it ſelf, is ſaid to be given unto us.
And, Ye are not in the fleſh, but in the Spirit. Rom. 8.9.If ſo be that the Spirit of God dwell in you. Here's a plain diſtinction betwixt the new man, our being in the Spirit, and the Spirit dwelling in us; Now if any man have not the ſpirit of Chriſt, (i.e.) the ſame holy Spirit which dwelleth in our head and Saviour Jeſus Chriſt, he is none of his.—But if the ſpirit of him that raiſed Jeſus from the dead dwell in you, v. 11.he that raiſed up Chriſt from the dead, ſhall alſo quicken your mortal bodies, by his Spirit that dwelleth in you. This Spirit cannot be meant of habitual grace, for habitual grace did not raiſe up Jeſus from the dead; no, no, it was the ſame Spirit that dwelt in Chriſt, and that dwels in us.
Again, Know ye not that ye are the Temple of God, 1 Cor. 3.16. 1 Cor. 6.19and that the Spirit of God dwelleth in you?—And know ye not that your body is the Temple of the holy Ghoſt which is in you? now gifts and graces are not properly ſaid to dwell in Temples; this, belongs rather to perſons than qualities; and therefore it is meant of the holy Ghoſt himſelf; Ye are the Temples of the living God: ſurely graces are not the living God?2 Cor. 6.16. But ye are the Temples of the living God; as God hath ſaid, I will dwell in them, and walk in them; and I will be their God, and they ſhall be my people.
2. The arguments to confirm this, are ſuch as theſe;
1. Actions are aſcribed to the Holy Ghoſt, as given unto us, or dwelling in us,Joh. 16.8, 13. Rom. 8.15, 16 When the ſpirit is come, he will reprove the World of ſin.—And when the ſpirit of truth is come, he will guide you into all truth.—And yea have received the ſpirit of adoption, whereby ye cry, Abba Father:—And this ſpirit beareth witneſs with our ſpirits, that we are the Children of God. Theſe actions are uſually given to the Holy Ghoſt, I mean to that Holy Ghoſt which we receive, and dwelleth in us; it reproves, it guides, it helps, it ſatisfies, it witneſſeth; now, actiones ſunt ſuppoſitorum; actions are of perſons, and not of qualities; habitual grace cannot reprove, or guide, or teach, or help our infirmities: theſe are the actions of the Spirit himſelf, in his own perſon.
2. The ſpirit it ſelf is the bond of our miſtical union with Jeſus Chriſt, and therefore it is the Spirit it ſelf that dwelleth in us. Look as it is in our body, there is head and members, yet all are but one natural body, becauſe they are animated and quickned by one and the ſelf-ſame ſoul; ſo it is in the miſtical body, Chriſt is our head, and we are his members, and yet both of us are but one myſtical body, by reaſon of the ſelf-ſame Spirit dwelling in both. And hence it is ſaid, that Chriſt dwelleth in us by his ſpirit;2 Cor. 13.5. John 6.26. Know ye not that Chriſt Jeſus is in you except ye be reprobates? —he that eateth my fleſh, and drinketh my blood, dwelleth in me and I in him.— And I live (ſaith Paul) yet not I, Gal. 2.20.but Chriſt liveth in me. How in me? not corporally, for in that ſenſe, The Heavens muſt receive him untill the time of the reſtitution of all things; but ſpiritually according to the teſtimony of the Apoſtle,Acts 3.21. becauſe ye are ſons, God hath ſent forth the ſpirit of his Son into your hearts. Gal. 4.6.This is the myſtery that ſhould be known among the Gentiles, the glorious myſtery, yea the rich and glorious myſtery;Col. 1.2. the Apoſtle gives it all theſe Epithetes, the riches of the glory of this myſtery, which is, Chriſt in you the hope of glory.
3. As Satan keeps his reſidence in wicked men, working them unto all manner of ſin, and holding them captive to do his will; ſo the ſpirit of God coming and thruſting him out of poſſeſſion, dwelleth in us, leading us into all truth, repleniſhing us with all graces, and enclining us to all holy Obedience. There is little queſtion but whileſt men remain in the ſtate of infidelity, the ſtrong man Satan keeps poſſeſſion, and dwelleth in them, though not after a groſs, and ſinſible manner, as in Demoniacks; yet inviſibly and ſpiritually, ruling and reigning in them, and making them his ſlav… to do his will; and therefore by the ſame reaſon, when a ſtronger than he cometh, even the good ſpirit of God, he caſts him out, and takes poſſeſſion, and dwells, and reigns, and rules in our ſouls and bodies.
If the ſpirit it ſelf dwell not in us, then how would there be three that bear witneſs? the Apoſtle tells us,1 John 5.8. There are three that bear witneſs in earth (or in our hearts the Spirit, the water, and blood; now by water is meant ſanctification, it is our ſanctification that bears witneſs with us that we are the Children of God; and this ſanctification conſiſts either in the habit of grace, or in the actings of grace; if therefore the ſpirit of Chriſt in a believer were nothing elſe but grace, then it were all one with the teſtimony of water; but there are three that bear witneſs, there's the teſtimony of the ſpirit, of blood, and of water; not only juſtification, and ſanctification, which are but two witneſſes, but the ſpirit is ſuperadded, and that alſo bears witneſs in our Conſciences, that we are the Children of God, and that Jeſus Chriſt is the Son of God. Chriſtians! think me not tedious in theſe proofs; theſe are not ſpeculative notional poynts, that tend not to edification, but are exceeding profitable. Only concerning the manner of the indwelling of this ſpirit in us, it is moſt difficult to conceive. Certainly it dwells not in us as in Chriſt, viz. bodily, Col. 2.9. unmeaſurably, Joh. 3.34. Originally, 2 Cor. 3.17. the ſpirit is in Chriſt, as light in the ſun; but the ſpirit is in us as light in the air;In Chriſto ut lux in ſole, in nobis ut lumen, in aere. Ezek. 36.27. — 37.14. neither dare I affirm, that the ſpirit is in us more eſſentially than in any other men or creatures, for the eſſence thereof is indiviſible and omnipreſent: But this I ſay, that the ſpirit is in the faithful above all others. 1. In reſpect of Covenant, the Saints have the ſpirit by God's free Grace and Covenant; I will put my ſpirit within you, ſaith God in the Covenant, which is not only to be underſtood of the gifts and graces of the ſpirit, but alſo of the ſpirit it ſelf. 2. In reſpect of intimate familiarity, and near acquaintance, the ſpirit is in the faithful like an inmate or coinhabitant, comforting, directing, ruling, ſtrengthning, and cheriſhing them; in which reſpect they are ſaid to be his houſes, and Temples, in which he dwelleth; whereas contrariwiſe worldlings and infidels to all theſe purpoſes are meer ſtrangers unto him, the world cannot receive him (ſaith Chriſt) becauſe it ſeeth him not, neither knoweth him, John 14.17.but ye know him; for he dwelleth with you, and ſhall be in you. 3. In reſpect of vertue and efficacy; the ſpirit works efficaciouſly in his Saints; he chooſeth them for his own people, he poſſeſſeth them as of his own right, he rules in their hearts as in the chief ſeat of his Kingdom, he purgeth and purifieth them from their ſins, he repleniſheth and filleth them with his ſaving graces, he guides and directs them in the way of holineſs, and never leaves them till he brings them to his Kingdom. 4. In reſpect of union; it was an old errour of the heathens, that the ſoul remaineth in the body after Death; which opinion of theirs, though falſe, becauſe it contradicts the Word, yet the thing it ſelf is poſſible, and doth not contradict reaſon; for the ſoul may have its local being in the body, and yet not give life to the body; for it is not the ſouls being in the body, but its being united to the body which makes the body live; ſo it is not the Spirits being locally with the ſoul, but being myſtically united to the ſoul that gives it ſpiritual life. Now in all theſe reſpects, the ſpirit is in the faithful above all others.
I know the objections, As 1. If the Spirit be united to a believers ſoul, and ſo made one with him, then may a believer ſay, I am the ſpirit; or I am equal with God in reſpect of the ſpirit in me, though not as Peter, Thomas, &c.
But I anſwer, this follows not; for though the ſpirit be really united to a believers ſpirit, ſo that he may ſay with the Apoſtle,1 Cor. 6.17. He that is joyned to the Lord is one ſpirit, or hath one ſpirit; yet firſt, this union is a voluntary act, and not a natural act; and in that reſpect the Spirit may unite himſelf to the ſoul ſo far as he pleaſeth, and no further: And certainly thus far he is not pleaſed to unite himſelf to a believer, as that a believer ſhould ſay properly, I am the Spirit; or I am equal with God in reſpect of the ſpirit; for then a believer might be worſhipped with Divine worſhip. 2. This union is by way of application, and not by way of mixture; if an heap of Wheat and a ſtone ſhould be joyned together, there is an union, they make both one heap; but the Wheat cannot ſay, I am a ſtone; nor can the ſtone ſay, I am wheat; becauſe this union is only by way of Application: but if Wine and Water ſhould be joyned together, then every part may ſay, I am Water, and I am Wine; becauſe this union is not only by application, but by way of mixture. Certainly there is a great union betwixt the Spirit and a believers ſoul, yet cannot the believer ſay properly, I am the Spirit, or I am equal with God, becauſe their union is only by way of application, and not by way of mixture.
2. Object. No more was the union of Chriſt as God, with our nature as man, any union by way of mixture; ye… could he ſay, I am God, and I am man. But I anſwer, Chriſt's union was not only ſpiritual or myſtical, but hypoſtatical or perſonal; and in that reſpect, though there was no mixture, yet there was ſuch an union as cannot be parallel'd in all the world. Our ſouls union with the ſpirit of Chriſt goes very far, and indeed ſo far as we cannot expreſs it, though we had the tongues, and heads, and hearts of men and Angels; yet comes it ſhort of that union betwixt the ſecond perſon in the Trinity, and the ſoul and body of Chriſt; his union was perſonal, but ſo is not ours: a believer is a perſon before he is united to the ſpirit of Chriſt; but now Chriſt's ſoul and body were not a perſon before united to the perſon of the Godhead. Go we therefore as far as we can, and I ſhall eaſily yeild that our union with the ſpirit is a true, real, eſſential, ſubſtantial, ſpiritual, inviſible, myſtical, intimate union, yet is it not a perſonal, or hypoſtatical union; the ſpirit doth not aſſume the ſoul or body of a believer, as the ſecond perſon aſſumed the ſoul and body of Chriſt. Away, away with theſe cavils and blaſphemies, wherewith too many unſtable ſouls are now infected! I have done with this Reaſon.
4. That the holy Ghoſt might according to his Office, endow men with gifts: no ſooner he beſtows his perſon, but immediatly he fills us with his train.
Now the gifts of the Spirit are of theſe two ſorts, ſome are common to good and bad, others are proper to the Elect only. Thoſe gifts which are common, are again two-fold; for ſome of them are given but to certain men, and at certain times; as the gift of Miracles, of Tongues, of Propheſies, and theſe were neceſſary for the Apoſtles and the Primitive Church, when the Goſpel was firſt to be diſperſed; others are given to all the members of the Church, and at all times, as the gifts of Interpretation, Sciences, Arts, Prudence, Learning, Knowledg, Eloquence, and ſuch like; the former gifts we have not, but theſe latter are now given to every member of the Church, according to the meaſure of Chriſt's gift, as the calling and vocation of every member needeth. As for thoſe gifts and ſaving graces which are proper to the godly, I ſhall ſpeak of them anon. Now here is another reaſon of the ſpirits miſſion,Eph. 4.8. that he might give gifts unto men; if you ask, what are thoſe gifts? the Apoſtle tells you in one place, He gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, v. 11.and ſome Paſtors and Teachers. Three of theſe gifts are now gone, and their date is out; but in the ſame place we find Paſtors and Teachers, and them we have ſtill. Oh how may this teach us to think of ſuch (even of Paſtors and Teachers) as of the ſpecial gifts and favours of Jeſus Chriſt; if one ſpecial friend ſhould but ſend us from a far Countrey one of his chief ſervants, would we not welcome him? Chriſt now is in Heaven, and he ſends us Miniſters, as the ſtewards of his houſe; ſure if we have any love to Chriſt, The v…ry feet of them would be precious, and beautifull, Rom. 10.15.who bring us glad tydings of peace. Again, the Apoſtle tells us in another place, that there are diverſities of gifts, but the ſame ſpirit; and diverſities of calling, but the ſame Lord, or Chriſt; 1 Cor. 12.4, 5, 6and diverſities of works, but the ſame God and Father worketh all in all. Chriſts errand being done, and he gone up on high, the Spirit came down; and in Chriſt's ſtead eſtabliſhed order in the Church; which order or eſtabliſhment is here ſet down, by gifts, callings, and works. Here is firſt, a Gift; Secondly, a Calling; Thirdly, a Work Gifts are aſcribed to the Spirit, Callings to Chriſt, and Works to God, even to the Father of our Lord Jeſus Chriſt; where the Spirit ends, Chriſt begins; and where Chriſt ends, God begins; if no gift, we muſt ſtay there, and never meddle with the calling; and if no calling, we muſt ſtay there, and never meddle with the Work; firſt, the Spirit comes, and beſtows the Gift, and then Chriſt comes, and beſtows the Calling, and then God the Father comes, and ſets us to the Work; the gift is for the calling, and the gift and calling are both for the Work. And if this be the order eſtabliſhed by the Spirit in his Church, Oh what ſhall we ſay of them that either have no gifts, yet ſtep into the calling, as if there were no need of the Holy Ghoſt; or that have no calling, and yet will fall upon the work, utterly againſt the mind and rule of Jeſus Chriſt? Oh what the poor Church of Chriſt ſuffers at this time in theſe reſpects! certainly theſe men have no commiſſion from the holy ſpirit; he was never ſent to them that br…ak this order; firſt gifts, and then Calling, and then the Work.
But why doth the Spirit endow men with gifts? ſurely ſaith the Apoſtle, to this end,1 Cor. 12.7. to profit withall. Gifts are given for the good of others, gifts are for edifying: we ſhould not contemn them, gifts are a bleſſing of God, and therefore we a…e to endeavour after them.1 Tim. 4.15. 1 Cor. 12.31. Let thy profiting appear to all, and covet earneſtly the b…ſt gifts: And yet (ſayes Paul) I ſhew unto you a more excellent way: and that was true grace of which he diſcourſeth in the next Chapter; and this brings in another reaſon of the Spirits miſſion.
5. That the Holy Ghoſt might according to his Office endow men with graces. In doing this, he firſt gives the inward principle and habit of grace, and then the fruit, or actings of grace. 1. He gives a Power, an Habit, a ſpiritual Ability, a Seed, a Spring, a principle of Grace; whatſoever we call it, I cannot conceive it to be a n…w faculty, added to thoſe which are in men by nature: A man when he is regenerate, hath no more faculties in his ſoul, than he had before he was regenerate; only in the work of …egeneration, thoſe abilities which the man had, are Improved to work ſpiritually, as before naturally; as our Bodies in the reſurrection from the dead ſhall have no more, nor other parts than they have at preſent; only thoſe which are now natural, ſhall th…n by the Power of God be made Spiritual. 1 Cor. 15.44.Now this Principle is infuſed, or poured in by the Spirit of God; and hence he is called The ſpirit of ſanctification. 2. He gives the fruit or actings of Grace,2 Theſ. 2.13. Gal. 5.22.23. But the fruit of the Spirit is love, joy, peace, long-ſuffering; gentleneſs, goodneſs, faith, meekneſs, temperance; Some call theſe the diverſifications of the actings of that ſpiritual principle within us; certainly the ſpirit doth not only at firſt infuſe the principles of grace, but he doth alſo enable us to act, and improve thoſe bleſſed principles;Phil. 2.13. he doth not only give us power to Holy actions, but he works alſo the Holy actions themſelves. God works in us not only to will but to do. God hath a two-fold grace,pſal. 119.88. initial and converting; exciting and quickning: in reſpect of this laſt, David prayes, Quicken me after thy loving kindneſs, O Lord, and ſo ſhall I keep thy teſtimonies. This is the actuating grace that we need every hour, and every moment, and muſt pray for more earneſtly than we would pray for our daily bread. Two priviledges more eſpecially flow from this;Heb. 4.16. As— 1. Hereby the ſoul will be kept from negligence, and dulneſs; from groſs and ſoul ſins; the Apoſtle calls it, grace to help in time of need. Oh this is admirable, when grace comes in the very nick of need; it may be ſometime or other thou wert even falling into ſuch and ſuch a ſin, it may be thou wert ſometime or other drowning in ſuch and ſuch a wickedneſs, and this exciting, quickning grace came in, and kept up thy head above the waters. 2. Hereby the ſoul will be kept in a frame for every duty: if the ſpirit come but with exciting, quickning grace, then it is ready to ſay, My heart is prepared, O Lord, my heart is prepared, I can now do and ſuffer thy Will; ſometimes the principle of grace lies ſtill within us, and begins to ruſt; but then comes the Holy Ghoſt, and breaths upon our ſouls, and ſo it excites, and quickens, and commands faith, patience, zeal, and other graces to be in exerciſe; and this is as it were the file to take off the ruſt; its the whetting of the edge, its the ſtirring up of the coals into a mighty flame. Chriſtians! have you not clear …xperimental demonſtrations of this truth? ſometimes you are on the wing of duty, and ſometimes you are dull, and dead; ſometimes the leaſt temptation, the leaſt ſnare is ready to make you fall; and ſometimes again, though ſtrong winds and tempeſts blow upon you, yet you are able to ſtand, like Mount Zion, that cannot be removed: Oh what's the reaſon of the difference? ſurely according to the incomes of the Spirit of God; this difference comes not from our ſelves, but from the Spirit: as this exciting quickning grace is ready, or a far off, ſo is our condition: you know what changes David uſually found in his own heart, ſometimes he was able to truſt in God, and at other times he was ſo caſt down as if he had no ſtrength within him, and whence all this, but from the ebbings and flowings of exciting quickning grace? well may we cry, come holy Spirit: Oh what a comfortable condition would it be, if our Spirits never lay ſtill, but we were alwayes hungring, thirſting, or moving after God and goodneſs.
6. That the holy Ghoſt might according to his Office comfort his Saints amidſt all their afflictions: this was that which Chriſt had ſo often told his Apoſtles,John 14.16 V. 18. V. 26. John 15.26. I will not leave you comfortleſs, I will come unto you.—And I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever—But the Comforter, which is the Holy Ghoſt, whom the Father will ſend in my Name he ſhall teach you all things.—But when the Comforter is come, whom I will ſend unto you from the Father, even the ſpirit of truth which proceedeth from the Father, he ſhall teſtifie of me. John 16.17.—If I go not away, the Comforter will not come unto you, but if I depart I will ſend him unto you.
But how is it that the ſpirit comforts Saints? I anſwer in theſe particulars.
†See at large Dr. Reynolds, on Pſal. 116.. 1. The Spirit diſcovers ſin, and bends the heart to mourn for ſin; and ſuch a ſorrow as this, is the ſeed and matter of true comfort: as Joſephs heart was full of joy when his eyes poured out tears on Benjamin's neck, ſo there is a certain ſeed and matter of joy in ſpiritual mourning; I know they are contrary, but yet they may be ſubordinate to each other, as a dark and muddy colour may be a fit ground to lay gold upon. Certainly there is a ſweet complacency in an humble and ſpiritual heart, to be vile in its own eyes. But eſpecially the fruit of it is joy, and great joy.John 16.21. A woman when ſhe is in travail hath ſorrow, becauſe her hour is come; but as ſoon as ſhe is delivered of her Child, ſhe remembreth no more the anguiſh for joy that a man is born into the World; 22.and ye now therefore have ſorrow, but I will ſee you again, and your heart ſhall rejoyce, and your joy no man taketh from you.
2. The Spirit doth not only diſcover, but heal the corruptions of the ſoul, and there is no comfort, to the comfort of a ſaved and cured man; the lame man that was reſtored by Peter, expreſſed the abundant exaltation of his heart, by leaping and praiſing God, Act. 3.8. and for this cauſe the Spirit is called the Oyl of gladneſs, becauſe by that healing vertue that is in him he makes glad the hearts of men.
3. The Spirit doth not only heal, but renew and revive again; when an eye is ſmitten with a ſword, there is a double miſchief, a wound made, and a faculty periſhed; and here, though a Chirurgeon can heal the wound, yet he can never reſtore the faculty, becauſe total privations admit no regreſs, or recovery. But the ſpirit doth not only heal, and repair, but renew and re-edifie the ſpirits of men; as he healeth that which was torn, and bindeth up that which was broken, ſo he reviveth and raiſeth up that which was dead before, Hoſ. 6.1.2. And this the Apoſtle calls, the renovation of the Spirit, Tit. 3.5. Now this renovation muſt needs be matter of great joy, for ſo the Lord comforts his afflicted people; O thou afflicted, toſſed with tempeſt, Iſa. 54.11, 12.and not comforted; behold, I will lay thy ſtones with fair colours, and lay thy foundations with Saphyres, and I will make thy windows of Agates; and thy gates of Carbuncles, and all thy borders of pleaſant ſtones. The meaning is, that all muſt be new, and new built up as for a goodly, coſtly, and ſtately ſtructure.
4. The ſpirit doth not only renew, and ſet the frame of the heart aright, and then leave it to it ſelf, but being thus reſtored he abideth with it to preſerve and ſupport it, and to make it victorious againſt all tempeſts and batteries; and this further multiplyeth the joy and comfort of the heart; victory is ever the ground of joy,Iſa. 9.3. They joy before thee,—as men rejoyce when they divide the ſpoyle. And the ſpirit of God is a victorious ſpirit. A bruiſed reed ſhall he not break, and ſmoaking flax ſhall he not quench, Mat. 12.20.till he ſend forth judgment unto victory.
5. The ſpirit doth not only preſerve the heart which he hath renewed, but he makes it fruitfull and abundant in the work of the Lord. And fruitfulneſs is a ground of comfort, Sing O barren, thou that didſt not bear, break forth into ſinging, Iſa. 54.1.and cry aloud thou that didſt not travail with Child; for more are the Children of the deſolate than the Children of the married Wife, ſaith the Lord.
6. The Spirit doth not only make the heart fruitful, but gives it the hanſel and earneſt of its inheritance, and thereby it begets a lively hope, an earneſt expectation, a confident attendance upon the promiſes, and an unſpeakable peace and comfort thereupon. Oh when I feel a drop of heavens Joy ſhed abroad into my ſoul by the Holy Ghoſt, and that I look upon this as a taſte of glory, and a forerunner of happineſs, how ſhould I but rejoyce with joy unſpeakable? in all theſe reſpects the Spirit is our Comforter; and this is another reaſon why the Holy Ghoſt is ſent, I will not leave you comfortleſs, ſaith Chriſt, no, no; for I will come unto you by my ſpirit.
Eph. 4.30.7. That the Holy Ghoſt might according his Office, ſeal us unto the day of redemption. By ſealing, is meant ſome work of the Spirit, by which he aſſur…s a believer that he is Gods: it is all one with the ſpirits witneſſing; only under that notion, I ſhall ſpeak of it another time.
But all the queſtion is, what is that work of the ſpirit by which he aſſures; I anſwer, this work is many-fold. As—
1. There is a reflex work of faith, and this is the work of the Spirit too, aſſuring our ſouls of our good eſtate to God-ward,1 John 5.10. and Chriſt-ward, He that believeth hath the witneſs in himſelf; he carries in his heart the Counterpane of all the promiſes, this is the firſt ſeal, or (if you will) the firſt degree of the Spirits ſealing; the firſt diſcovery of our election is manifeſted to us in our believing, as many (ſaith the Text) as were ordained to eternal life believed.Acts 13.48.
2. There is a work of ſanctifying grace upon the heart, and this is a ſeal of the Spirit alſo;2 Tim. 2.19. for whom the Spirit ſanctifieth, he ſaveth. The Lord knoweth who are his, ſaith the Apoſtle, ay, but how ſhould we know it? why, by this ſeal; as it follows, Let every one that Nameth the Name of the Lord depart from iniquity; none are children of God by adoption, but thoſe that are Children alſo by regeneration; none are heirs of Heaven,2 Pet. 1.3, 4. but they are new born to it; Bleſſed be God the Father of our Lord Jeſus Chriſt who hath begotten us anew—to an inheritance immortal. This ſeal of ſanctification leaves upon the ſoul the likeneſs of Jeſus Chriſt, even grace for grace.
3. There is a work of aſſiſting, exciting, quickening grace, or of Gods gracious concourſe with that habitual grace which he hath wrought in his people: now this is various according to the good pleaſure of his will; the Spirit is more mig…ly preſent to ſome than to others, yea more to the ſame man at ſome times, and in ſome conditions; ſometimes the ſame Chriſtian is as a burning and ſhining light, ſometimes as a ſmoaking flax;John 3.8. The ſpirit blows how it liſteth; ſometimes he fills the ſoul with fuller gales, ſometimes again ſhe is becalmed; a man hath more of the Spirit at one time than another: now when the Spirit comes in thus by exciting, quickning, ſtirring, and inabling us to act; ſo that we can ſay,Jer. 20.9. as ſometime the Prophet ſaid, It was in my heart as a burning fire ſhut up in my bones, and I was weary with forbearing, and could not ſtay; why then the ſpirit ſeals, and gives aſſurance to our ſouls that we are his.
4. There is a work of ſhining upon, or inlightning thoſe graces which the Spirit plants in us, and helps us to exerciſe; this ſeals to the purpoſe; and of this it is that the Apoſtle ſpeaks.1 Cor. 2.12. We have received not the ſpirit of the World, but the Spirit which is of God, that we may know the things that are freely given us of God. The things given to us may be freely received by us, and yet the receit of them not known to us; therefore the ſpirit for our further conſolation doth (as it were) put his hand and ſeal to our receits; he ſhines upon our graces, or he enlightens our graces, whereby we may know we believe, and know that we live. Indeed this is rare with Gods own People, ſometimes (notwithſtanding this ſeal) we may be in ſuch a ſtate as Paul and his company were in the ſhip,Acts 27.20. When they ſaw neither Sun nor Star for many days together; ſo it may be that for a time we may ſee neither Sun nor Star, neither light in God's countenance; nor light in our ſouls; no grace iſſuing from God, no grace carrying the ſoul to God; yet in this dark condition, if we do as Paul and his company did (i.e.) if we caſt anchor even in the dark night of temptation, and pray ſtill for day, God will appear, and all ſhall clear up; we ſhall at laſt ſee light without, and ſee light within, ſurely the day-ſtar will ariſe in our hearts.
5. There is a work of joy and comfort; and this is a ſuper-added ſeal of the Spirit; the works of the ſpirit you may ſee are of a double kind; either in us by imprinting ſanctifying grace, or upon us by ſhining on our ſouls, and by ſweet feeling of joy; habitual grace, or ſanctifying grace is more conſtant, and alwayes like it ſelf; but this work of comfort and joy is of the nature of ſuch priviledges as God vouchſafeth at one time and not at another; and hence it is that a Chriſtian may have grace and a Chriſtian may know himſelf to be in the ſtate of grace, and yet in regard of comfort God may be gone. Thus it was with Job, he knew his redeemer lived, and he reſolved to truſt in him though he killed him; he knew he was no hypocrite, he knew his graces were true; notwithſtanding all the objections and imputations of his friends, they could not diſpute him out of his ſincerity, My righteouſneſs I hold faſt, Job. 27.6.and will not let it go; yet for the preſent he ſaw no light from heaven, but he was in a ſore and afflicted condition, till it pleaſed the Lord to reveal himſelf in ſpecial favour unto him. Now this work of joy uſually comes not till after faith; and many experiences of Gods love, and much waiting upon God. Theſe are the ſeveral works of the ſpirits ſealing.
But why is it that we can neither actually believe, nor can know that we believe, nor can enjoy peace and joy in believing, without a freſh and new act of the Spirit?
I anſwer, becauſe the whole carriage of a ſoul to heaven is above nature, where the Spirit makes a ſtand, we ſtand, and can go no farther; without the help of the Spirit we can neither make promiſes, nor conclude for our ſelves; it is the ſpirit that ſanctifies, and witneſſes, and ſeals our ſouls unto the day of redemption. Many other Reaſons may be rendred, but I ſhall ſpeak of them in the end of the ſpirits miſſion.
Thus far we have propounded the object, viz. the Aſcenſion of Chriſt, the ſeſſion of Chriſt at God's right hand, and Chriſts miſſion of the holy Ghoſt; our next work is to direct you how to look unto Jeſus in theſe reſpects.