Of Communion with God, Part 3 · Chapter 3
CHAP. III.
Of the Things wherein we have Communion with the Holy Ghost. He brings to remembrance the things spoken by Christ: Joh. 14. 26. The manner how he doth it. The Spirit Glorifyes Christ in the hearts of Believers, Joh. 16. 14. sheds abroad the love of God in them. The witnesse of the Spirit what it is. Rom. 8. 16. The Sealing of the Spirit Eph. 1. 13. The Spirit how an earnest, on the part of God, on the part of the Saints. Difference between the earnest of the Spirit, and tasting of the powers of the world to come. Unction by the Spirit, Is. 11. 2, 3. The various teachings of the Holy Ghost. How the Spirit of Adoption; and of supplication.
THe things which in the foregoing Chapters, I called Effects of the Holy Ghost in us, or toward us, are the §. 1 subject matter of our communion with him; or the things wherein we hold peculiar fellowship with him, as our comforter; These are now proposed to consideration,
1. The first and most generall is that of Ioh. 14. 26. He shall §. 2 teach you all things, and bring all things to your remembrance, that I have spoken to you. There are two parts of this promise,
1. Of Teaching,
2. Of bringing to remembrance.
Of his Teaching I shall speak afterwards, when I come to treat of his anoynting us.
His bringing the things to remembrance that Christ spake, is the first generall promise of him as a Comforter. foreign, §. 3 he shall make you mind all these things; now this also may be considered two waies:
1. Meerly in respect of the things spoken themselves. So our Saviour here promiseth his Apostles, that the holy Ghost should bring to their minds by an immediate efficacy, the things that he had spoken, that by his inspiration they might be enabled to write and Preach them for the good and benefit of his Church. So Peter tells us, 1 Ep. 1. 21. Holy men of God spake as they were moved by the Holy Ghost; that is, in writing the Scripture. foreign; borne up by him, carried beyond themselves, to speak his words, and what he indited to them. The Apostles forgot much of what Christ had said to them, or might doe so; and what they did retaine in a naturall way of Remembrance, was not a sufficient foundation to them to write what they so remembred, for a rule of faith to the Church. For the word of Prophesy, is not foreign, from any mans proper impulse; it comes not from any private conception, understanding, or Remembrance. Wherefore Christ promises that the Holy Ghost shall doe this work, that they might infallibly give out what he had delivered to them. Hence that expression in Luke chap. 1.
3. foreign, is better rendred, having obtained perfect knowledge of things from above; noting the rise and spring of his so understanding things, as to be able infallibly to give them out in a Rule of Faith to the Church, then the beginning of the things themselves spoken of; which the word it selfe, will not easily allow of.
2. In respect of the Comfort of what he had spoken; which §. 4 seems to be a great part of the intendment of this promise. He had been speaking to them things suited for their consolation; giving them pretious promises of the supplies they should have from him in this life; of the Love of the Father, of the Glory he was providing for them; the sense and comfort whereof is unspeakable, and the joy arising from them, full of Glory. But, saith he, I know how unable you are to make use of these things for your own consolation; The Spirit therefore shall recover them upon your minds in their full strength and vigour for that end, for which I speake them. And this is one cause why it was expedient for Believers that Christ's bodily absence, should be supplied by the presence of the Spirit. Whilest he was with them, how little Efficacy on their hearts had any of the heavenly promises he gave them? when the Spirit came, how full of joy did he make all things to them? That which was his peculiar work, which belonged to him by vertue of his Office, that he also might be glorified, was reserved for him. And this is his work to the end of the World, To bring the promises of Christ to our minds and hearts, to give us the comfort of them, the joy and sweetnesse of them, much beyond that which the Disciples found in them, when Christ in person spake them to them; their gratious influence being then restrained, that, as was said, the dispensation of the spirit might be glorified; so are the next words to this promise, v. 27. My peace I leave with you, peace I give unto you. The comforter being sent to bring what Christ said, to remembrance, the consequent of it is Peace, and freedome from trouble of heart: what ever peace, reliefe, comfort, joy, supportment, we have at any time received from any work, promise, or thing done by Christ, it all belongs to this dispensation of the Comforter. In vaine should we apply our naturall abilities to remember, call to mind, consider the promises of Christ: Without successe would it be; it is so daily: but when the Comforter doth undertake the work, it is done to the purpose, How we have peculiar communion with him herein; in faith and obedience, in the consolation received, in and by the promises of him brought to mind, shall be afterwards declared. This in generall is obtained. Our Saviour Jesus Christ leaving the efficacy even of those promises, which in person he gave to his Apostles in their great distresse, as to their consolation, unto the Holy Ghost, we may see the immediate spring of all the spirituall comfort we have in this world, and the fellowship which we have with the Holy Ghost therein.
Only here, as in all the particulars following the manner §. 5 of the spirits working, this thing, is alwaies to be borne in mind, and the interest of his Power, Will, and Goodnesse in his working; He doth this
1. Powerfully, or effectually.
2. Voluntarily.
3. Freely.
1. Powerfully! and therefore doth comfort from the words and promises of Christ, sometimes break in through all opposition, into the saddest and darkest condition imaginable; it comes and makes men sing in a dungeon, rejoyce in flames, glory in Tribulation, it will into Prisons, racks, through temptations, and the greatest distresses imaginable: whence is this? foreign; the spirit works effectually, his power is in it; he will work, and none shall let him. If he will bring to our remembrance the promises of Christ for our Consolation, neither Satan nor man, sin nor world, nor Death shall interrupt our comfort. This the Saints who have Communion with the Holy Ghost, know to their Advantage, sometimes the Heavens are black over them, and the Earth trembles under them; publick, personall calamities and distresses appeare so full of horror, and darknesse, that they are ready to faint with the Apprehensions of them. Hence is their great reliefe, and the retrivement of their Spirits; their consolation nor trouble depend not on any out ward condition, nor inward frame of their own hearts; but on the powerfull and effectuall workings of the Holy Ghost; which by Faith they give themselves up unto.
2. Voluntarily: distributing to every one as he will: and therefore is this work done in so great variety, both as to the §. 6, same persons, and diverse. For the same person! full of joy sometimes in a great distresse, full of consolation; every promise brings sweetnesse, when his pressures are great and heavy: another time in the least triall, seeks for comfort, searches the promise, and it is farre away. The reason is! foreign. the spirit distributes as he will. And so with diverse persons; to some each promise is full of Life and comfort; others tast little all their daies, all upon the same account. And this faith especially regards in the whole businesse of consolation: it depends on the soveraigne will of the Holy Ghost; and so is not tied unto any rules, or course of procedure. Therefore doth it exercise it selfe in waiting upon him, for the seasonable accomplishment of the good pleasure of his Will.
3. Freely. Much of the variety of the dispensation of Consolation by promises, depends on this freedome of the spirits operation. Hence it is that comfort is given unexpectedly, when the heart hath all the Reasons in the World to look for destresse and sorrow; thus sometimes it is the first meanes of recovering a backsliding soule, who might justly expect to be utterly cast off. And these considerations are to be carried on, in all the other Effects and fruits of the Comforter; of which afterwards. And in this first generall Effect or work of the Holy Ghost towards us, have we communion and fellowship with him. The Life and Soule of all our comforts lye treasured up in the promises of Christ. They are the breasts of all our consolation. Who knows not how powerlesse they are in the bare letter, even when improved to the uttermost, by our considerations of them, and meditation on them: as also how unexpectedly they sometimes break in upon the soule, wth a conquering, endearing Life and vigour: Here Faith deales peculiarly with the Holy Ghost: It considers the promises themselves; looks up to him; waites for him, considers his appearances: in the word depended on, ownes him in his work and Efficacy. No sooner doth the soule begin to feele the life of a promise, warming his heart, relieving, cherishing, supporting, delivering from feare, entanglements, or troubles, but it may, it ought to know, that the Holy Ghost is there; which will adde to his joy, and lead him into fellowship with him.
2. The next generall work seemes to be that of Joh. 16. 14. The Comforter shall glorify mee, for he shall receive of mine, and shall §. 7 shew it unto you. The work of the spirit is to glorify Christ: whence by the way, we may see how farre that spirit is from being the comforter, who sets up himselfe in the roome of Christ; such a spirit as saith, He is all himselfe: for as for him that suffered at Hierusalem, it is no matter that we trouble our selves about him: this spirit is now all. This is not the Comforter; His work is to glorify Christ, him that sends him. And this is an evident signe of a false spirit; what ever its pretence be, if it glorify not that Christ, who was now speaking to his Apostles; and such are many that are gone abroad into the World. But what shall this spirit doe, that Christ may be glorified, He shall (saith he) take of mine, foreign; what these things are, is declared in the next verse; all things that the Father hath are mine, therefore I said, he shall take of mine. It is not of the Essence, and essentiall properties of the Father and Son, that our Saviour speaks; but of the Grace which is communicated to us by them. This Christ calls my things, being the fruit of his purchase and mediation: on which account he saith, all his Fathers things are his; that is, the things that the Father in his Eternall love, hath provided to be dispensed in the blood of his Sonne, all the fruits of Election: these, said he, the comforter shall receive: that is they shall be committed unto him, to dispose for your good, and advantage, to the end before proposed. So it follows foreign, He shall shew or declare, and make them known to you. Thus then is he a Comforter. He reveales to the soules of Believers, the good things of the Covenant of Grace, which the Father hath provided, and the Sonne purchased. He shews to us Mercy, Grace, Forgivenesse, Righteousnesse, Acceptation with God; letteth us know that these are the things of Christ, which he hath procured for us, shews them to us for our comfort and establishment. These things, I say, he effectually declares to the soules of Believers; and makes them know them for their own good: know them as originally the things of the Father, prepared from eternity in his Love and Good-will; as purchased for them by Christ, and laid up in store in the Covenant of Grace, for theiruse. Then is Christ magnified and glorified in their hearts: then they know what a Saviour and Redeemer he is. A soule doth never glorify or honour Christ upon a discovery, or sense of the Eternall Redemption he hath purchased for him, but it is in him a peculiar Effect of the Holy Ghost as our Comforter. No man can say, that Jesus is the Lord but by the Holy Ghost, 1 Cor. 12. 3.
3. He sheds abroad the Love of God in our hearts, Rom. 5. 5. That §. 8 it is the Love of God to us, not our Love to God, which is here intended, the context is so cleare, as nothing can be added thereunto: now the Love of God is either of Ordination or of Acceptation: The love of his purpose to doe us good, or the Love of Acceptation, and approbation with him, both these are called the Love of God frequently in Scripture, as I have declared. Now how can these be shed abroad in our hearts? not in themselves, but in a sense of them; in a spirituall apprehension of them; foreign, is shed abroad, the same word that is used concerning the Comforter being given us, Titus 2. 6. God sheds him abundantly, or powers him on us; so He sheds abroad, or powres out the Love of God in our hearts. Not to insist on the expression, which is Metaphoricall; the businesse is, that the Comforter gives a sweet and plentifull Evidence and perswasion of the Love of God to us, such as the soule is taken, delighted, satiated withall. This is his work, and he doth it effectually. To give a poore sinfull soule a comfortable perswasion, affecting it throughout, in all its faculties and affections, that God in Jesus Christ loves him, delights in him, is well pleased with him, hath thoughts of tendernesse and kindnesse towards him; to give, I say, a soule an overflowing sence hereof, is an unexpressible mercy.
This we have in a peculiar manner by the H. Gh: it is his proper work: as all his works, are works of Love and kindnes, so this of §. 9 communicating a sense of the Love of the Father, mixes it self with all the particulars of his actings. And as we have herein peculiar communion with himselfe; so by him we have communion with the Father; even in his Love, which is thus shed abroad in our hearts: so not only do we rejoyce in, and Glorify the Holy Ghost which doth this work, but in him also whose love it is. Thus is it also in respect of the Sonne; in his taking of His, and showing of it unto us, as was declared. What we have of heaven in this World, lyes herein: and the manner of our fellowship with the Holy Ghost on this account, falls in with what was spoken before.
4. Another Effect we have of his, Rom. 8. 16. The spirit it selfe §. 10 bears witnesse with our spirits, that we are the Children of God. You know whose Children we are by nature; children of Satan, and of the curse, or of wrath. By the Spirit we are put into another capacity, and are Adopted to be the children of God, inasmuch as by receiving the spirit of our Father, we become the children of our Father. Thence is he called v. 15. the Spirit of Adoption. Now sometimes the soule, because it hath somewhat remaining in it, of the principle that it had in its old condition, is put to Question, whether it be a child of God or no, and thereupon as in a thing of the greatest importance, puts in its claime, with all the Evidences that it hath, to make good its Title. The spirit comes and beares witnesse in this case. An allusion it is to judiciall proceedings in point of Titles and Evidences. The Judge being set, the person concerned layes his claime, produceth his Evidences and pleads them; his Adversaries endeavouring all that in them lies, to invalidate them, and disanull his plea, and to cast him in his claime: In the middest of the triall, a person of known and approved integrity comes into the Court, and gives Testimony fully and directly on the behalfe of the claimer, which stops the mouthes of all his Adversaries, and filles the man that pleaded, with joy and satisfaction. So is it in this case. The soule by the power of its own Conscience, is brought before the Law of God: there a man puts in his plea, that He is a Child of God, that he belongs to Gods family, and for this end produceth all his Evidences, every thing, whereby Faith gives him an interest in God. Satan in the mean time opposeth with all his might; sinne and Law assist him: many flawes are found in his Evidences; the Truth of them all is questioned, and the soule hangs in suspence as to the issue. In the middest of the plea and contest, the Comforter comes; and by a word of promise; or otherwise, overpowers the heart with a comfortable perswasion, (and bears downe all objections) that his plea is good and that he is a child of God. And therefore it is said of him, foreign: When our Spirits are pleading their Right and Title, He comes in and bears witnesse on our side: at the same time, enabling us to put forth acts of filiall obedience; kind and Child like, which is called crying Abba father. Remember still the manner of the Spirit's working before mentioned; that he doth it effectually, voluntarily, Gal. 4. 6.and freely. Hence sometimes the dispute hangs long; the cause is pleading many years: The Law seems sometimes to prevaile; sin and Satan to rejoyce; and the poor soule is filled with dread about its inheritance, perhaps its own witnesse, from its Faith, Sanctification, former experience, keeps up the plea with some life and comfort; but the work is not done, the conquest is not fully obtained, untill the Spirit who worketh freely and effectually, when and how he will, comes in with his Testimony also: cloathing his power with a word of promise, he makes all parties concerned to attend unto him, and puts an end to the Controversy.
Herein he gives us holy Communion with himselfe. The soule knows his voyce when he speaks: nec hominem sonat. There is something too great in it, to be the Effect of a created power. When the Lord Jesus Christ, at one word stilled the raging of the Sea and Wind, all that were with him, knew there was Divine power at hand: Math. 4. 39. And when the Holy Ghost by one word stills the tumults and stormes that are raised in the Soule, giving it an immediate calme and security, it knows his divine power, and rejoyces in his presence.
5. He seales us. We are sealed by the holy Spirit of promise Eph. §. 11 1. 13. and grieve not the Holy Spirit whereby you are sealed to the day of redemption; chap. 4. 30. I am not very clear in the certaine peculiar intendment of this Metaphor, what I am perswaded of the mind of God in it, I shall briefely impart. In a seale two things are Considered,
1. The nature of it.
2. The use of it.
The nature of sealing consists in the imparting of the image or character of the seale to the thing sealed; This is to seale a thing; to stampe the character of the seale on it. In this sense the effectuall Communication of the image of God unto us, should be our sealing. The Spirit on Believers really communicating the image of God in Righteousnesse and true Holinesse unto the Soule, sealeth us. To have this stamp of the Holy Ghost, so as to be an evidence unto the soul that it is accepted with God, is to be sealed by the spirit; taking the Metaphor from the nature of sealing. And in this sense is our Saviour Mich. 5. 4.said to be sealed of God: Joh. 6. 27. even from that impression of the power, wisedome and majesty of God that he had upon him in the discharge of his Office.
2. The End of sealing is twofold. 1. To confirme or ratify any grant or conveiance made in writing; In such cases men §. 12 set their seales to make good and confirme their grants, and when this is done they are irrevocable. Or to confirme the testimony that is given by any one of the truth of any thing. Such was the manner among the Jewes: when any one had given true witnesse unto any thing or matter, and it was received by the Judges; they instantly set their seales to it, to confirme it in Judgement. Hence is it said, that he who receives the Testimony of Christ, sets to his seale that God is true Joh 3. 33, The promise is the great grant and conveiance of life and Salvation in Christ to the soules of Believers. That we may have full assurance of the truth and irrevocablenesse of the promise, God gives us the Spirit to satisfy our hearts of it; and thence is he said to seale us; by Assuring our hearts of those promises, and their stability. But though many Expositors goe this way, I doe not see how this can consist with the very meaning of the word: It is not said that the promise is sealed, but that we are sealed, and when we seale a deed or grant to any one, we doe not say the man is sealed, but the deed or grant.
2. To appropriate, distinguish or keep safe; this is the end of §. 13 fealing; men set their seales on that, which they appropriate, and desire to keep safe for themselves: so evidently in this sence, are the servants of God said to be sealed Revel. 7. 4. that is, marked with Gods marke, as his peculiar ones, for this sealing answers to the setting of a mark Ezek. 9. Then are Believers sealed when they are marked for God, to be heires of the purchased inheritance, and to be preserved to the day of Redemption. Now if this be the sealing intended, it denotes not an act of sense in the heart but of security to the person: The Father gives the Elect into the hands of Christ to be redeemed: having redeemed them in due time, they are called by the Spirit, and marked for God, and so give up themselves to the hands of the Father.
If you aske now which of these senses is chiefly intended in this expression of our being sealed by the Holy Ghost; I answer the first, not excluding the other; we are sealed to the Day of Redemption, when from the stamp, image, and Character of the Spirit upon our soules, we have a fresh sence of the love of God given to us with a comfortable perswasion of our acceptation with Pers. of Saints cap.him. But of this whole matter I have treated at large elsewhere.
Thus then the Holy Ghost communicates unto us his own likenesse, which is also the image of the Father and the Sonne. We are changed into this image by the Lord the Spirit: 2 Cor. 3. 18. And herein he brings us into fellowship with himselfe. Our likenesse to him, gives us boldnesse with him: His worke we look for, his fruits we pray for; and when any effect of Grace, any discovery of the image of Christ implanted in us, gives us a perswasion of our being separated and set apart for God, we have a Communion with him therein.
6. He is an Earnest unto us 2 Cor. 1. 22. He hath given the §. 14: earnest of the Spirit in our hearts: chap. 5. 5. who also hath given unto us the earnest of the Spirit: as also Ephes. 1. 13, 14. Ye are sealed with that Holy Spirie of promise, which is the earnest of our inheritance. In the two former places we are said to have the earnest of the Spirit, in the latter the Spirit is said to be our earnest, of the Spirit, then in the first place is as we say Genitivus materiae; denoting not the cause but the thing it selfe; not the Author of the earnest, but the matter of it. The Spirit is our Earnest, as in the last place is expressed. The consideration of what is meant by the Spirit here, & what is meant by an Earnest will give some insight in to this priviledge, which we receive by the Comforter.
1. What Grace, what guift of the Spirit is intended by this Earnest, some have made enquiry, I suppose to no purpose. §. 15 It is the Spirit himselfe personally considered, that is said to be this earnest. 2 Cor. 1. 22. It is God hath given the earnest of the Spirit in our hearts: an expression directly answering that of Gal. 4 6. God hath sent forth the Spirit of his Son, into our hearts: that is the Person of the Spirit, for nothing else can be called the Spirit of his Son: and in Ephes. 1. 14. he hath given the Spirit (foreign for foreign) which is that earnest. The Spirit himselfe of promise is this earnest. In giving us this Spirit he gives us this earnest.
2. An earnest it is foreign, neither the Greek, nor the Latine §. 16 have any word to expresse directly what is here intended. The Latines have made words for it, from that expressed here in the greeks: arrha and arrabo. The Greek word is but the Hebrew herabon which as some conceive came amongst them, by the Tyrian …erchants being a word of trade: It is by some renderd in Latine, Pignus, a pledge: but this cannot be here intended. A pledge is that property which any one gives, or leaves in the custody of another to assure him that he will give him, or pay him some other thing; in the nature of that which we call a pawn. Now the thing, that is here intended, is a part of that which is to come, and but a part of it according to the trade use of the word, whence the metaphor is taken, it is excellently rendred in our Language an earnest. An earnest is part of the price of any thing, or part of any grant, given before hand to assure the person, to whom it is given, that at the appointed season he shall receive the whole that is promised him.
That a thing be an earnest, it is required: 1. That is be part of the whole of the same kind and nature with it. As we doe §. 17 give so much mony in earnest to pay so much more. 2. That it be a confirmation of a promise and appointment; first the whole is promised then the earnest is given for the good and true performance of that promise.
Thus the Spirit is this Earnest God gives us the promise of §. 18 eternall life. To confirme this to us, he giveth us his Spirit, which is as the first part of the promise, to secure us of the whole. Hence he is said to be the earnest of the inheritance that is promised, and purchased. And it may be considered how it may, be said to be an Earnest on the part of God, who gives him, and on the part of Believers who receive him.
1. He is an Earnest on the part of God, in that God gives §. 19 him as a choyce part of the Inheritance it selfe; and of the same kind with the whole, as an Earnest ought to be. The full inheritance promised, is the fullnesse of the Spirit in the enjoyment of God. When that Spirit which is given us in this world shall have perfectly taken away all sinne, and sorrow, and shall have made us able to enjoy the Glory of God in his presence, that is the fullinheritance promised. So that the Spirit given us for the fitting of us for enjoyment of God in some measure, whilst we are here, is the earnest of the whole.
2. God doth it to this purpose, to assure us and secure us of the inheritance; having given us so many securityes without us, his Word, Promises, Covenant, Oath, the Revelation and discovery of his faithfullnesse, and immutability in them all: he is pleased also graciously to give us one within us; (Isa. 59. 21.) Heb. 6. 17, 18that we may have all the security, we are capable of: What can more be done? He hath given us of the Holy Spirit; in him the first fruits of Glory, the utmost pledge of his Love; the Earnest of all.
2. On the part of Believers, He is an earnest, in that he gives them an Acquaintance with, 1. The love of God; their Acceptation §. 20 with him makes known to them their favour in his sight: that he is their Father and will deale with them as with children; and consequently that the inheritance shall be theirs. He sends his Spirit into our hearts cryinb ba Father. Gal. 4. 6. and what is the inference of Believers from hence, (v. 7) then we are not servants, but sons, and if sons, then heires of God: the same Apostle againe Rom. 8. 17) If children then heires of God and joynt heires with Christ. On that perswasion of the Spirit, that we are children, the inference is, then heires, heires of God, and joynt heires with Christ: We have then a right to an inheritance and an eviction of it. This is the use then we have of it; even the Spirit perswading us of our sonship, and acceptation with God our Father. And what is this inheritance of Glory? if we suffer with him, we shall be glorifyed together. And that the Spirit is given for this end is attested 1 Joh. 3. 24.) Hereby we know, that he abideth in us, by the Spirit which he hath given us. The Apostle is speaking of our Union with God, which he expresseth in the words foregoing. He that keepeth his Commandements dwelleth in him, and he in him. Of that Union elsewhere: now this we know from hence, even by the Spirit which he hath given us. The Spirit acquaints us with it: not that we have such an acquaintance, but that the Argument is good and conclusive in it selfe; we have of the Spirit, therefore he dwells in us, and we in him; because indeed his dwelling in us, is by that Spirit, and our interest in him is from thence; a sense of this he giveth as he pleaseth.
2. The Spirit being given as an Earnest, acquaints Believers §. 21 with their inheritance (1 Cor. 2. 9. 10.) As an Earnest being part of the whole, gives knowledge of it, so doth the Spirit as in sundry particulars might be demonstrated.
So is he in all respects compleatly an Earnest: Given of God, received by us, as the beginning of our inheritance, and §. 22 the Assurance of it. So much as we have of the spirit, so much we have of Heaven, in perfect enjoyment, and so much evidence of its future fullnesse. Under this apprehension of him in the dispensation of Grace, do Believers receive him, and rejoyce in him: Every gracious selfe evidencing act of his in their hearts, they rejoyce in, as a drop from Heaven; and long for the Ocean of it▪ Not to drive every effect of grace to this issue, to neglect the worke of the Holy Ghost in us, and towards us.
There remaines only that a difference be in a few words assigned between Believers receiving the Spirit, 'as an Earnest of the whole inheritance; and hypocrits, tasting of the powers of the world to come Heb. 5. 6. A test of the powers of the world to come, seems to be the same with the earnest of the inheritance.
But (1.) that by the powers of the world to come in that place, is intended the joys of Heaven, there is indeed no ground to imagine: they are nowhere so called; nor doth it suitably expresse the glory that shall be revealed, which we shall be made partakers of. It is doubtlesse the powerfull Ministry of the Ordinances & dispensations of the times of the Gospell (there, called to the Hebrews according their own idiome) the powers or greate effectuall things of the world to come; that is intended: but
2. Suppose that by the powers of the world to come the Glory of Heaven is intended; there is a wide difference between taking a vanishing tast of it our selves, and receiving an abiding earnest from God: To take a tast of the things of Heaven, and to have them assured of God, as from his Love differ greatly. An Hypocrite may have his thoughts raysed to a great deale of Joy and contentment in the consideration of the good things of the Kingdome of God for a season, considering the things in themselves, but the Spirit as he is an Earnest gives us a pleadge of them as provided for us in the Love of God and purchase of his Sonne Jesus Christ. This by the way.
7. The Spirit anoynts Believers. We are anoynted by the Spirit, 2 Cor. §. 23 1. 21. we have an unction from the holy one, and we know all things, 1 Ioh. 2. 20. and v. 27. I cannot intend to run this expression up into its rise and originall. Also I have done it else-where. The use of unctions in the Judaicall Church, the meaning and intendment of the Types attended therewith. The Offices that men were consecrated unto thereby, are at the bottome of this expression; neerer the Unction of Jesus Christ, from whence he is called Messiah, and the Christ, the whole performance of his office of Mediatorship, being called also his Annoynting, Dan. 9. as to his furnishment for it, concurres hereunto. Christ is said to be annoynted with the oyle of gladnesse above his fellowes, Heb. 1. 9. which is the same with that of Ioh. 3. 34. God giveth him not the spirit by measure. We who have the Spirit by measure, are anoynted with the oyle of gladnesse: Christ hath the fulnesse of the Spirit, whence our measure is communicated; so he is annoynted above us; that in all things he may have the preheminence. How Christ was annoynted with the Spirit to his three fold Office, of King, Priest, and Prophet, how by vertue of an unction with the same Spirit dwelling in him, and us, we become to be intersted in these offices of his, and are made also Kings, Priests, and Prophets to God, is known, and would be matter of a long discourse to handle, and my designe is only to communicate the things treated of.
I shall only therefore fix on one place, where the Communications of the spirit in this unction of Christ are enumerated, of §. 24 which in our Measure from him, and with him, by this unction, we are made partakers: and that is Isai. 11. 2, 3. The spirit of the Lord shall rest upon him, the spirit of wisdome and understanding, the spirit of councell and might, the spirit of knowledge, and of the feare of the Lord, &c. Many of the endowments of Christ, from the Spirit wherewith he was abundantly anointed, are here recounted. Principally those of Wisdome, Councell, and Understanding, are insisted on: on the Account whereof, all the Treasures of Wisdome and Knowledge are said to be in him, Col. 2. 3. and though this be but some part of the furniture of Jesus Christ, for the discharge of his Office, yet it is such, as where our anoynting to the same purpose is mentioned, it is said peculiarly on the effecting of such Qualifications as these; so John 2. 22, and 27. the work of the anoynting, is to teach us. The Spirit therein, is a Spirit of Wisdome and understanding of Councell, Knowledge and quick understanding in the feare of the Lord. So was the great promise of the Comforter, that he should teach us, Joh. 14. 26. that he should guide us into all truth; Chap. 16. 13. This of teaching us the mind and will of God, in the manner wherein we are taught it by the Spirit, our Comforter, is an eminent part of our unction by him, which only I shall instance in. Give me leave to say there is a threefold teaching by the spirit.
1. A teaching by the Spirit of Conviction and illumination; so the Spirit teacheth the world, that is, many in it, by the Preaching of the Word, as he is promised to doe, Joh. 16. 8.
2. A teaching by the spirit of Sanctification, opening blind eyes, giving a new understanding shining into our hearts, to give us a knowledge of the Glory of God, in the face of Jesus Christ, enableing us to receive Spirituall things in a Spirituall light. 1 Cor. 2. 8. giving a saving knowledge of the mistery of the Gospell; and this in severall degrees is common to all Believers.
3. A teaching by the Spirit of Consolation, making sweet, usefull, and joyfull to the soule the discoveries that are made of the mind and Will of God in the light of the Spirit of Sanctification. Here the oyle of the Spirit, is called the Oyle of gladnesse That which beings Joy and Gladnesse with it; And the name of Christ hereby discovered, is a sweet oyntment powred forth, that causeth Soules to runne after him with joy and delight, Cant. 1. 2. We see it by daily experience, that very many have little tast and sweetnesse and relish in their Soules of those Truths, which yet they savingly know and believe: But when we are taught by this unction, oh how sweet is every thing we know of God? As we may see in the place of Iohn, where mention is made of the teaching of this unction, it respects peculiarly, the Spirit teaching of us the Love of God in Christ, the shining of his Countenance, which as David speaks, puts Gladnesse into our hearts, Psal. 4. 6, 7.
We have this then by the Spirit, he teacheth us of the Love of God in Christ, he makes every Gospell Truth as wine well refined §. 25 to our Soules, and the good things of it, to be a feast of fatt things: gives us Joy and gladnesse of heart with all that wee know of God, which is the great preservative of the Soule to keep it close to Truth. The Apostle speaks of our teaching by this unction, as the meanes whereby we are preserved from seduction. Indeed to know any Truth in the Power, sweetnesse, Joy, & Gladnesse of it, is that great security of the soules constancy in the preservation and retaining of it. They will readily change Truth for Error, who find no more sweetnesse in the one then in the other. I must crave the Readers pardon, for my briefe passing over these great things of the Gospell: my present designe is rather to enumerate, then to unfold them. This one work of the Holy Ghost might it be pursued, would require a fuller discourse then I can allot unto the whole matter in hand. All the priviledges we enjoy, all the Dignity and honour we are invested withall, our whole dedication unto God, our Nobility and Royalty, our interest in all Church advantages, and approaches to God in worship, our separation from the world, the name whereby we are called, the liberty we enjoy, all flow from this head, are all branches of this effect of the Holy Ghost. I have mentioned only our teaching by this unction: a Teaching that brings joy and gladnesse with it, by giving the heart a sense of the Truth wherein we are instructed. When we find any of the good Truths of the Gospell come home to our soules, with life, vigour, and power; giving us gladnesse of heart, transforming us into the image and likenesse of it, the Holy Ghost is then at his work; is powring out of his oyle.
We have Adoption also by the Spirit, hence he is called the Spirit of Adoption: that is either, he who is given to Adopted ones, §. 26 to secure them of it, to beget in their hearts a sense and Perswasion of the Fathers Adopting Love; or else to give them the priviledge it selfe, as is intimated Joh. 1. 12. Neither is that opposite hereunto which we have, Gal. 4, 6. for God may send the spirit of supplication into our hearts, because we are Sons, and yet Adopted by his spirit. But of this elsewhere.
He is also called the Spirit of Supplication, under which notion he is promised, Zach. 12. 10. and how he affects that in us, is §. 27 declared, Rom. 8. 26. 27. and Gal: 4. 6. and we are thence said to pray in the Holy Ghost. Our prayers may be considered.
1. Two waies. First as a spirituall Duty required of us by God; and so they are wrought in us by the Spirit of Sanctification, which helps us to performe all our duties, by exalting all the faculties of the Soule for the Spirituall discharge of their respective offices in them.
2. As a meanes of retaining Communion with God, whereby we sweetly ease our hearts in the bosome of the Father, and receive in refreshing tasts of his Love. The Soule is never more raysed with the Love of God, then when by the Spirit taken into intimate communion with him, in the discharge of this duty: and therein it belongs to the Spirit of Consolation, to the Spirit promised as a Comforter. And this is the next thing to be considered in our Communion with the Holy Ghost: namely what are the peculiar Effects which he worketh in us, and towards us, being so bestowed on us, as was declared, and working in the way and manner insisted on. Now these are, His bringing the promises of Christ to remembrance, glorifying him in our hearts, shedding abroad the love of God in us, witnessing with us, as to our spirituall estate and condition, sealing us to the day of redemption; being the earnest of our Inheritance, anoynting us with priviledges as to their consolation, confirming our Adoption, and being present with us in our supplications. Here is the wisdome of Faith; to find out, and meet with the Comforter in all these things: not to loose their sweetnesse, by lying in the dark to their Author; nor coming short of the Returnes which are required of us.