The Mystery of the Marriage Song, Exposition · Verse 7

The Mystery of the Marriage Song · Exposition · Verse 7

p. 71Verſ. 7. Thou loveſt righteouſneſs and hateſt wickedneſs: Therefore God thy God hath anointed thee with the oyle of gladneſs above thy fellows.

Theſe words are exegetically added to the former, as alſo in Heb. 1.8, 9. for therefore Chriſts Scepter is a righteous Scepter, becauſe he doth faithfully adminiſter Juſtice in his Kingdome, in protecting the righteous, and deſtroying the wicked, and that in love to righteouſneſs and hatred of iniquity. The Lord preſerveth the faithful, and plentifully rewardeth the proud doer, Pſal. 31.23.

Juſtice and wickedneſs (which are here put in the abſtract, ſome interpret in the concrete for juſt and wicked men: it being the property of a just King to defend the one, to puniſh the other; to love the one, and to hate the other: But there is more emphaſis in the words, as they are here rendered in the abſtract, Intimating that Chriſt is both righteous in himſelf, and the Author and giver of righteouſneſs to others**Non carere videtur mysterio quod abſtracta poſuit non concreta: peculiare enim illud. Chriſto regi eſt, it a diligere juſtitiam, ut nobis etiam ipſius juſtitiae Author at que largitur ſit; & ita odiſs. iniquitatem, ut nos merito ac virtute ſua ab omni iniquitate manducos ſanctificet.. Chriſts Scepter is a right Scepter, becauſe he is a righteous King: Righteouſneſs it ſelf, loving righteouſneſs, and abhorring all iniquity: which two are neceſſarily joyned together.

We ſee then that the words contain both the poſitive and negative part of ſanctification.

1. A cordial love of, and adherence to righteouſneſs and holyneſs.

Obſerv. 1 2. A hatred and abnegation of all ſin and wickedneſs: Both are here aſcribed unto Chriſt, who loves all and every part of righteouſneſs, whoſe life and actions were perfectly commenſurable to the rule of righteouſneſs,It is natural to Chriſt to love righteouſneſs and hate ſin. and who is of purer eyes then to behold iniquity, Hab. 1.13.

Hence obſerve,

That righteouſneſs and holyneſs are ſo natural and eſſential to Chriſt, that he cannot but love righteouſneſs and hate iniquity.

p. 72Wickedneſs cannot dwell with him, neither ſhall iniquity come nigh his throne, Pſal. 94.20. Chriſt is that juſt and holy one, Act. 3.14. Act. 22.14. of whom Pilates Wife was warned in a dream, Math. 27.29. and concerning whom the World ſhall be one day convinced, that He is holy and righteous, Joh. 16.8. and that

1. In his conception and Birth, being born without ſin, a Lamb without ſpote or blemiſh, ſhaddowed forth under the Law: ſuch a high Prieſt became us, Heb. 7.26, 27.

2. In the whole courſe of his life and actions, he fulfilled all righteouſneſs, Matth. 3.15. Heb. 4.15. Joh. 14.30. No guile was found in his mouth: and it was neceſſary it ſhould be ſo, That he might communicate righteouſneſs unto us, and work righteouſneſs in us: had he been blemiſhed in the leaſt, he could not have preſented us holy and unblameable before God, Col. 1.22.

Object. Yea, but ſeeing Chriſt was made of a Woman, Gal. 4.4. he muſt needs deſcend from the firſt Adam, and therefore could not be perfectly righteous and without ſin.

Anſ. Doubtleſs all thoſe that come of Adam by natural generation, are Sinners; being generated of the nature of man, they receive the ſin and corruption of that nature: and ſo indeed ſhould Chriſt have done, if he had deſcended from Adam by natural generation: But the humanity of Chriſt was framed without natural generation, by the extraordinary operation of the Holy Ghoſt.

For, though the fleſh of Chriſt was made of the ſubſtance of the Woman, yet he was not begotten by man, and therefore did not receive the corruption of the nature of man, the womb of the bleſſed Virgin being above nature ſanctified,Chriſt is a juſt perſon, according …o a fourfold definition of Juſtice. Ariſt. Eth. …b. 5. cap. 7. and overſhaddowed by the Holy Ghoſt.

However men ſhall define Juſtice or righteouſneſs, it will plainly appear that Chriſt is a juſt perſon, a lover of Juſtice, and hater of iniquity.

1. If we do with the Philoſopher, derive the word Juſtice from foreign, which ſignifies the dividing of a thing into two equal parts or portions, for ſo a righteous man doth, giving to each their due and juſt portion; which is called p. 73diſtributive Juſtice; Surely this belongs unto Chriſt, who gives to every man his due portion; to Caeſar what is due to him; to the Phariſees what is due to them; and to his own Children what is their due by promiſe.

2. If with the Latines, we derive the word Juſtice from Jus ſignifying Law or Right, and ſo repute him a juſt man, who obſerveth the precepts of a juſt Law, or who commandeth them to be obſerved; We may well conclude that Chriſt is juſt, and a lover of Juſtice: for who is ſo conformable to the holy Law of God, as he? Who hath more right to us and over us? Who hath more authority to command us then he? Who commands things more juſt and equal then he, who is the juſt Law-giver and Law-fulfiller?

3. If we take juſtice in that ſenſe that ſome take it, as ſignifying a confluence of all vertues and excellencies, every vertue being contained in juſtice, as every ſin is contained in injuſtice; who can lay a better claim to this Univerſal juſtice, and confluence of all vertues, then Chriſt can? Is not he perfectly good, Univerſally good and juſt in himſelf, and communicative of goodneſs and juſtice to others? all vertues, all excellencies do concentre in him.

4. If we take righteouſneſs for truth and fidelity, in the performance of promiſes, as he is ſaid to be juſt man, who is as good as his word**Fundamentum juſtitiae eſt fides, i. e. dictorum conventorum que conſtantia & veritas. Tully.; and we find in Scripture, …hat truth or fidelity is uſually joyned with justice, Pſal. 85.10, 11. and God is ſaid to be juſt and faithful in forgiving ſin, 1 Ioh. 1.9. We may well apply juſtice …o Chriſt in this ſenſe, which performeth whatſoever he hath ſpoken, not one Iota of his word ſhall faile, till …ll be fulfilled, Rev. 15.31. Let God be true, and every man a lyer. Though men violate their promiſes, yet Chriſt will not.

Thus it appeareth that Chriſt loveth righteouſneſs, and …ateth iniquity: yea he loveth righteouſneſs, for righteouſneſs ſake; he loveth all perſons and things that are righteous: himſelf being the righteous God, as well as a juſt-man.

1. Queſt. Wherein doth it appear, that Chriſt loveth righteous and holy perſons?

p. 74Anſw. 1. The Scripture tells us, that righteous perſons are the object of the Lords delight, and complacency, 1 Joh. 1.6, 7. He knoweth the ways of the righteous, ſo as to approve thereof, Pſal. 1.6. his eye is always upon them for good, and not for evil, Pſal. 34.15. 1 Pet. 1.12.

2. He manifeſts himſelf unto them: the ſecret of the Lord is with the righteous, and they ſhall know his Counſels: the things which other eyes have not ſeen, nor other ears have not heard, are revealed unto them, Prov. 3.32. 1 Cor. 2.9, 10.

3. He levels and makes their way plain, and eaſie unto them, Iſai. 26.7. Prov. 15.19. They have light whilſt others in darkneſs. Light is ſown for the righteous, and gladneſs for the upright in heart, Pſal. 97.11, 12. Hence it is that the righteous are as bold as a lion, Prov. 28.1.

4. Such are peculiarly own'd, and protected by the Lord, 2 Pet. 2.8. Prov. 11.8. The righteous is more excellent then his neighbour, Prov. 12.26. and therefore the wicked are given as a ranſome, that the righteous may be preſerved, Prov. 21.18. Iſai. 41.2.

5. The Lord extendeth his bleſſing to their poſterity, Prov. 11.22. He bleſſeth the habitation of the juſt ones; Salvation is in their Tabernacles, Prov. 33.3. Pſal. 118.15.

6. It ſhall go well with the righteous in the laſt day, Iſai. 3.10. Eccl. 8.12. Iſai. 24.16. Matth. 13.43. Matth. 25.46. The Lord Jeſus will gather them, as a ſhepherd gathereth his flock, or as a Jeweller gathereth his Jewels, whereof he will not loſe the leaſt duſt, Mal. 3.17. He that walketh uprightly, and worketh righteouſneſs, ſhall abide in thy Tabernacle, and dwell in thy holy Hill, Pſal. 15.2, 3.

2. Quaeſt. How doth it appear that Chriſt hateth iniquity, yea all iniquity?

Anſw. In 5. particulars.

1. 'Tis that only, which the Lord (as a juſt judge) will puniſh to eternity: nothing properly is the object of his hatred, but ſin and wickedneſs.

2. Though Chriſt aſſumed the nature of man, yet it was without the ſin of man, Heb. 4.15.

p. 753. That he might aboliſh the ſins of the elect, he himſelf endured the pains of Hell for them: Crying out, …y God, my God, why haſt thou forſaken me? Matth. 27.46. and upon this accompt was made ſin, and a curſe for us, …co. 5.21. Gal. 3.13.

4. Chriſt will not have Communion with us, till our …ns be non-imputed, and his righteouſneſs imputed to …s: Juſtification by God, precedeth Communion with God: Sanctification flows as an effect from imputed righteouſneſs.

5. He will never leave, till he have wholly purged …ut of his own people, the remainders of ſin and corruption, and made them perfectly holy as he is holy.

Object. Yea, but Chriſt was reckon'd among Tranſgreſſors, Iſai. 53.6. and Luther was bold to ſay, that he was the greateſt ſinner in the World.

Anſw. The meaning is not, that Chriſt was inherently a ſinner; for then he could not have delivered us from ſin; But our ſins were imputed to him, as our ſurety. The Lord made to meet on him the iniquities of us all, Iſai. 53.6. and herein the Scape-Goat (which did bear the ſins of the people, Levit. 16.21, 22.) was a lively type of Chriſt; all our iniquities being layed upon his ſcore, he was arreſted by God, as the debtor, and ſhut up in priſon, and we for whom he undertook, are ſet at liberty: yet ſo, as we muſt ſtill acknowledge, that he was without the leaſt Tincture of ſin in his own perſon, and we have ſtill the remainders of the old man in us.

Uſe. 1 Is righteouſneſs ſo natural and eſſential to Chriſt, that he cannot but love and work righteouſneſs? Then although the Army and followers of the Lamb, Rev. 19.19. ſhould by his appointment daſh the Brats of Babylon againſt the Walls, Pſa. 139.19. and wade up to the Horſes Bridles in the Blood of the Antichriſtian party, (for ſo they ſhall do at the deſtruction of Rome, Rev. 14.20.) yet ſtill it is our duty to ſing the ſong of the Lamb, ſaying; Great and marveilous are thy works, Lord God Almighty: juſt and true are thy ways thou King of Saints, Rev. 15.3. Well may we queſtion our own apprehenſions, (which are p. 76ſubject to errors and miſtakes,) But for the works and adminiſtrations of Chriſt, there is not the leaſt cruelty o… injuſtice in them; nothing can flow from this pure fountain, but pure ſtreams. Thou loveſt righteouſneſs, and hate… iniquity.

Uſe. 2 Be exhorted, ye Magiſtrates and Rulers, to imitate Chriſt, and to learn of him; Magiſtrates eſpecially, ought to love righteouſneſs and adminiſter Juſtice, in love t… Juſtice: for whatſoever is not done for righteouſneſs ſake (though materially good) but for faction, applauſe and other carnal ends, is not true Juſtice; and as Magiſtrates ſhould love righteouſneſs, ſo they ſhould hate iniquity with a deadly hatred, and fly from the very appearance of oppreſſion, ambition, partiality, injuſtice bribery, &c. Let them learn of Chriſt, who delayeth not but haſteneth Juſtice, Iſai. 16.5. Why ſhould there be any complaining in our ſtreets, for the want and delay o… Juſtice? When the oppreſſed Woman petitioned the Roman Emperour for Juſtice, and he anſwered her, that he was not at leiſure; ſhe replyed excellently, That then he ſhould ceaſe to be Emperour.

Magiſtrates and Judges are called Gods in Scripture, Pſal. 82.6. Joh. 10.34, 35. as (1) In regard of their ſimplicity, (God being a pure, unmixed eſſence) and (2) Their mercyfulneſs and Clemency, Prov. 20.28. and (3) Their knowledge and wiſdome: ſo (4) In regard of their love of righteouſneſs and Juſtice, and their hatred of iniquity, whereby the throne and Majeſty of Government is eſtabliſhed, Iſai. 9.7. Prov. 16.12.

It was ſaid of two Roman heathens **Cate Fabritius., that it was as eaſie to remove the Sun out of the Firmament, as to remove them from Justice and equity; and what! is there not more power in grace, then in moral Philoſophie? ſhall heathens excel Chriſtians in juſtice? O let Magiſtrates and Governours eſpecially delight in righteouſneſs; he that ruleth over men, muſt be juſt, ruling in the fear of God, 2 Sam. 23.3. Holineſs gives God his due, and righteouſneſs gives man his due, yea every man without exception; The judgment of truth will teach the Magiſtrate to do juſtice to men as men: to the wicked as well as to the Godly; and to the Godly as well as to the wicked: to them that are of a different Religion, as well as to them p. 77that are of the ſame judgment with him.

Uſe. 3 Let all Chriſtians improve this Doctrine, and learn to be righteous, as Chriſt is righteous, 1 Joh. 3.7. It is not enough negatively not to be wicked, not to do unjuſt things: But Chriſtians ſhould work righteouſneſs, in love to righteouſneſs, Iſai. 64.5. David had reſpect to all Gods Commands, Pſal. 119.6, 128. The true Virgin Saints follow the Lamb whitherſoever he goeth, Rev. 14.4. Grace teacheth us both to avoid ſin, and to abound in righteous and holy actions, Luke 1.74, 75. Tit. 2.12. To hate that which is evil, even as Hell it ſelf, (as the word ſignifieth) to be as unwilling to ſin, as to be tormented in Hell: and to cleave faſt, or to be glued to that which is good, Rom. 12.9. to depart from evil and to do good, Pſa. 34.14. It is but a popiſh ſlander, That the Proteſtants hold that no perſons are righteous, with an inherent juſtice; but only with that which is extrinſecal and imputed: for though that which is inherent in us, is imperfect, and therefore cannot juſtify us at Gods tribunal; yet it is in its kind a true perſonal inward righteouſneſs, Luke 1.6. Of all men, the Saints are moſt righteous, both inwardly and outwardly, in heart and converſation: The love of righteouſneſs, and hatred of wickedneſs, is ingrafted in them, and as it were connaturalized to them by the Spirit of God, 2 Pet. 1.4. Eph. 2.10. Eph. 4.24. and herein they are made conformable to Chriſt, in whoſe heart the Law of righteouſneſs and holineſs is written, with an indelible character.

Queſt. What are thoſe Dutyes, which this Doctrine requireth of us?

Anſw. 1. Duty, Is to bewaile before God, that deluge of unrighteouſneſs which is in the Land. Yet they ſeek me daily (ſaith the Lord) and delight to know my ways, as a Nation that did righteouſneſs; But O! that men would at length looſe the bands of wickedneſs, and let the oppreſſed go free, and break off every yoke: this would be pleaſing unto the Lord, Iſai. 58.2, 6.

He hath ſhewed thee (O man) what is good, and what doth the Lord require of thee; but, to do juſtly, and to love mercy; and to walk humbly with thy God? Mic. 6.8. Alas, none calleth for juſtice, none pleadeth for Truth: judgment is far from us; neither doth juſtice overtake us: p. 78We wait for light, but behold obſcurity; for brightneſs but we walk in darkneſs. Judgment is turned away backward, and juſtice ſtandeth a far off: truth is fallen in the ſtreet, and equity cannot enter, Iſa. 54.4, 9, 14, 15. And is not here matter of great lamentation, and of ſeeking to the Lord, that his own Arm may bring ſalvation, and his Righteouſneſs break forth in theſe Nations? God is engaged in point of honour to appear againſt the crying ſins and evils of the times; eſpecially ſeeing there have been ſuch high pretences for a Thorow Reformation both in the Church and Civil State. Shall we now … down, and feather our own neſts, and neglect the great work of the Lord? Surely the Lord will viſit for this. O let us be zealous, and repent, and …o our firſt works.

Duty. 2 2. It is our Duty in our places to follow after righteouſneſs. Such as purſue after righteouſneſs, (i. e.) as ſeek righteouſneſs by faith in Chriſt, Rom. 9.31, 32. and continue in the conſtant practice of righteouſneſs and holineſs, Prov. 21.21. ſhall have comfort and ſupport in the evil day, Iſai. 51.1. Hearken to me, ye that follow after righteouſneſs. 'Tis a metaphor taken from the men of the world, who purſue eagerly after earthly things, as if they could never have enough: or from Hunts-men that purſue the Stag: or Souldiers, that vigorouſly follow after their enemies: So ſhould we purſue after righteouſneſs.

Duty. 3 3. Cordially to adhere unto, and joyn with thoſe in the Land, that are righteous, and delight moſt in ways of righteouſneſs, without partiality or faction. The Lord will ſpare ſuch as are righteous in the Land, and will not deſtroy them with the wicked, Gen. 18.25, 32. They ſhall be hid in his ſecret chambers, till his wrath have utterly conſumed his enemies. If there be but ten righteous perſons in a Land, men that appear for impartial juſtice, let them be our companions, now that the Lord is about to viſit the nations for their unrighteouſneſs.

Duty. 4 4. When we finde our ſelves burthened with our own unrighteouſneſs, (as there is none of us that perfectly loveth righteouſneſs and hateth iniquity) we ſhould then rely upon, and take comfort in the righteouſneſs of Chriſt: though we be not perfectly righteous, yet Chriſt is: though we were conceived in ſin, and do daily ſin againſt God; yet Chriſt was born, and lived, and died, without p. 79ſin. Our righteouſneſs is found in him; when this is declared unto us (as Elihu ſpeaks) by an interpreter one of a thouſand, then our drooping ſpirits are revived and comforted, Job 33.23, 24, 25.

It followeth, [Therefore God, thy God, hath anointed thee.]

The ſenſe is by ſome rendered thus: Thou loveſt righteouſneſs, and hateſt wickedneſs, (i.e. all thy doctrine and practice have tendencie thereunto) becauſe God hath anointed thee: as if this were the Cauſe, and the other the Effect. And ſo they refer it to the time of Chriſt's incarnation, when the Divinity aſſumed the Humanity: and it is true, that for this end Chriſt received the ſpiritual unction as he was man, that he might love righteouſneſs, &c. Iſa. 61.1, 2. Others refer this unction of Chriſt to his Baptiſm, when the Spirit of the Lord came upon him. Others, to his Exaltation, after his paſſion, when he aroſe from the dead, and aſcended into glory; whereby he was declared to be Lord and King of heaven and earth. And this ſeems to agree beſt with the ſcope of this Nuptial Pſalm, which treats of the Kingly Office and Dominion of Chriſt; and with that of the Apoſtle, Phil. 2, where after he had ſpoken of the humiliation and obedience of Chriſt, verſe 6, he ſubjoyns theſe words, verſe 9: Wherefore God alſo hath highly exalted him, and given him a Name above all names: which is parallel to this text.

And therefore, though it be true, that Chriſt, in and by the conjunction of the two Natures, received the ſpiritual unction, that he might love righteouſneſs, &c. yet here this unction ſeems rather to be given him by way of reward; and ſo conſequently, to refer to his ſolemn Inauguration into, and Inveſtiture with his Regal dignity, after his ſufferings: and thus it may be interpreted, That becauſe Chriſt loves righteouſneſs, and hateth wickedneſs; therefore, for a reward, God hath dignified him above Angels and men, and anointed him above his fellows. Not that Chriſt did properly merit, or was anointed for himſelf, but for us; his righteouſneſs and obedience being the meritorious cauſe of our ſpiritual anointing, joy, and glory.

p. 80I ſhall briefly Analize the words, and ſo come to the Obſervation.

[God thy God] God was the God of Chriſt, as he was our Surety, and undertook for us in our nature.

[Hath anoynted thee] (that is) not with material or corporal, but with ſpiritual oyle; oyle being taken Synecdochically for oyntment: And in regard of this anoynting, the Lord Jeſus is called in Heb. Meſſiah, and in Greek foreign the anoynted one of God.

[Above thy fellows] (that is) above all the Elect of God, who ſhare in the ſpiritual anoynting, 1 Joh. 2.27. Chriſt hath the pre-eminence above them all.

[Therefore God thy God] hence Note;

Obſerv. 2 That God was the God of Chriſt in Covenant, as he was our Surety,God was the God of Chriſt in the work of Redemption. The gratious ends that God had towards us, in being the God of Chriſt. and did undertake for us. Or thus: Chriſt a… man in the work of Redemption, was confederate with the eternal God.

Queſt. Why was God the God of Chriſt? and what was his gratious ends therein towards us?

Anſw. 1. God was the God of Chriſt, that ſo he might be honorably brought off from the ſtage, and diſcharged from that debt which lay upon him as our Surety: The divine omnipotent power appeared in raiſing Chriſt from the grave, Eph. 1.19, 20. he was declared thereby to be the Son of God with power, Rom. 1.4. Being put to death in weakneſs, but raiſed in power, 1 Pet. 3.18. Our Surety at his reſurrection was delivered out of preſon, and received an honourable diſcharge and acquittance from all our ſins, and ſhall appear the ſecond time without ſin, Heb. 9.18. hence he is ſaid to riſe again for our Juſtification, Rom. 4.25. and if he were not riſen, we ſhould be yet in our ſins, 1 Cor. 15.17. But now none can lay any thing to the charge of Gods Elect, becauſe Chriſt is riſen, Rom. 8.34.

2. God was the God of Chriſt in Covenant, that he might be our God in Covenant: for in his Tranſactions, whole Chriſt, head and members are to be conſidered, Gal. 3.16. 1 Cor. 12.12. the Covenant being firſt tranſacted with the head, (who is given for a Covenant to us, Iſai. 42.6.) and then with the members: with him in p. 81reference to us and for us. As God did not fail our ſurety, out ſupported him in his great conflict, when out of the depths he called unto him; ſo neither will he fail us in …me of need, Heb. 4.16. Heb. 13.5, 6.

3. That our faith might be confirmed, touching the reſurrection of our bodies: for as the mighty power of the Divine nature was exerted, and put forth in raiſing …p Chriſt from the Grave, ſo in due time it ſhall be put …orth in raiſing us; every one in his order: firſt the head, and then the members. Chriſt that was Crucified in weakneſs, liveth now by the power of God, and we that are weake ſhall live with him by the power of God, 2 Cor. 13 4, 5. The ſpirit of him that raiſed up Chriſt from the dead dwelling in us, ſhall alſo raiſe us, Rom. 8.11.

Object. But here Chriſt (who is called God in this Pſalm) is ſaid to be anoynted by God: which argues that he is inferior to him that anoynted him; and that though he be God, yet he is but an anoynted God.

Anſw. This with other Texts of the like nature, reſpects not properly the Godhead, but the manhood of Chriſt: Yet in regard of the perſonal Union, that which …s proper to one of the natures, is attributed to the perſon. Chriſt who was God, purchaſed the Church with … blood, Acts 20.28. yet the Godhead is not capable of …hodding blood. As that which properly belongs to one pa…, (i.e.) the body, is often in Scripture applyed to the So…l, the other part of the Compoſitum; or to the whole perſon, Pſal. 16.10. Joſ. 10.32. So, tis here; Chriſt in his being anoynted, is not to be conſidered only or meerly as he is God, but as he is foreign, God-man: and it may ſafely be ſaid that Chriſt as Mediator, was anoynted by God; for though Chriſt be God by nature, yet there is in him a ſubordination to God, in reſpect of his office as Mediator.

Ueſ. 1 Let us magnify the Lord our God as the God and Father of Chriſt, In which reſpect we are bleſſed with all ſpiritual bleſſings; and accordingly, we ſhould bleſs and praiſe him; he hath bleſſed us actively as the God and Father of Chriſt, and we ſhould bleſs him paſſively in this relation, Eph. 1.3, 17. hence it is that he becomes our God and Father in covenant: I aſcend to my God, p. 82and your God: to my Father, and to your Father, Joh. 10.17. If God had not been the God of Chriſt in our behalf, and covered our head in the day of battel, he had miſcarried in the great work of our Redemption, and we had been for ever miſerable; But the Lord made his ſtrong for himſelf, Pſal. 80.17. and laid help on one that was mighty to ſave, Pſal. 89.19. Iſai. 63.2.

Uſe. 2 Learn to imitate Chriſt, who as man had a ſpecial victorious Faith in God in his greateſt agony, Matth. 27.46. Theſe were his words: He is near that Juſtifieth me; who will contend with me? Iſai. 50.8. If he truſted God, when all the ſins of the elect were at once charged upon him, Iſai. 53.6. Why ſhould not we truſt him in the hour of Temptation, ſince all our ſins are tranſlated from us upon our ſurety? And here let us not content our ſelves with a general dead faith, But improve that ſpecial Intereſt which we have in God, as the God and Father of Chriſt, and as our God and Father through him.

To proceed further [God hath anoynted thee with the oyle of Gladneſs.]

Here the Spirit of the Lord, (who is the Comforter, Joh. 14.16.) is called the oyle of Gladneſs from the fruit or effect, becauſe he produceth joy or Gladneſs, Gal. 5.22.

In the legal Typical Sacrifices; ſweet oyle was much uſed, to ſignifie the anoynting of the Spirit: ſee Pſal. 133.2. Iſai. 61.1. 1 Joh. 2.20, 27. Luk. 4.18. 2 Cor. 1.21, 22. Rev. 3.18.

Among the Jews alſo, oyle was much uſed at their festivals: Therefore after preparing of a table, it followeth, thou anoynteſt my head with oyle, Pſal. 23.5. and again, Wine maketh glad the heart, Bread ſtrengtheneth a man, and oyle maketh the countenance cheerful: hence ſome learned men are of opinion, that the oyle of Gladneſs ſpoken of here, and Heb. 1.9. referrs to that which was uſed at feaſts, Chriſt being more royally treated by his Father, and having more abundance of the oyle of the Spirit powred out upon him, then any other of the gueſts, nay then all of them put together.

Queſt. But wherein doth the Spirit of God,How the Spirit reſembleth oyle. and the fruits thereof reſemble oyle?

p. 83Anſw. 1. As Oyle caſts forth a ſweet and fragrant ſmell, Exod. 30.23, 25. ſo doth the Spirit of God (and his fruits) in thoſe in whom he dwells, Cant. 1.3. 2 Cor. 2.14. Cant. 4.10.

2. As Oyle ſets a luſtre on the face, and makes it to ſhine, Pſal. 104.15. ſo the holy unction of the Spirit ſets a ſpiritual luſtre upon the heart, life, and countenance of a Chriſtian. Communion with God through the Spirit, makes the face to ſhine as Moſeſes did, when he had talked with God, Exod. 34.29. 2 Cor. 3.9, 18.

3. As Oyle ſupples, mollifies, heals, Iſa. 1.6. Luke 10.34. ſo the Spirit of God mollifies the hard and Brawny heart, and heals the wounded conſcience, by applying Chriſts blood.

4. As Oyle refreſheth the body, and maketh the joynts nimble, ſo the Spirit refreſheth and quickneth the ſoul, making it nimble in the work of God.

5. As Oyle cleanſeth the ſtomack from corruption, which annoyeth it, ſo the Spirit through faith in Chriſts blood, purgeth corruption out of the heart, Rom. 8.13. Heb. 9.14.

6. As Oyle was uſed in conſecrating, and deſigning men to the Kingly, Prieſtly, and Propheticall office; ſo by the Spirit of God (anoynting the elect, and bringing them into fellowſhip with Chriſt) they are made Priests to offer up ſpiritual Sacrifices, acceptable to God through Chriſt: Prophets to whom the ſecrets of the Lord are revealed; and Kings to reign over ſin, Satan, and to ſubdue the Nations of the World, 1 Pet. 2.5. Pſal. 25.14. Matth. 13.11. Pſal. 105.15. Rev. 1.5, 6. Rev. 2.26. 1 Cor. 6.2. Rev. 3.21.

God hath anoynted Chriſt above his fellows.

Hence Obſerve,

Obſerv. 3 That Chriſt (in our ſtead, and for our good) received the unction of the holy Ghost without meaſure, Joh. 3.34.Christ as man received the unction of the Spirit. and above all his fellows and Confederates in Covenant.

The Kings, Prieſts, and Prophets among the Jews, (who were anoynted, 1 Sam. 13.10, 11. Exod. 29.7. 1 King. 19.16.) were in their unction but Types of Chriſt, who is the great King, Prieſt, and Prophet of his Church, anoynted above them all, yea and above all the p. 84Apoſtles, Evangeliſts, Prophets, Teachers, Believers, under the new Teſtament miniſtration, (which yet is far more ſpiritual and glorious, then that of the old, 2 Cor. 3.) and therefore by way of Emphaſis, he is called the anoynted one of God, Joh. 12.15. Luke 1.32, 33. Acts 3.22, 23.

Chriſt received Grace out of meaſure. 1. Grace is to be found in him, as in its proper ſubject, as light is in the Sun; the humanity of Chriſt is the Receptacle of grace. 2. In Chriſt there is all kind of grace, and it is in him in the higheſt and utmoſt degree. 3. He hath power and ability, as our head, to derive Grace unto us.

Reaſons why Chriſt received the unction of the Spirit.

1.Two Reaſons or gounds hereof. Reaſ. That he might be enabled to manage the office and work which God called him unto, ſpecially that of his Kingdom, in truth and righteouſneſs. God hath filled him with his Spirit, that he might bring forth judgment unto the Gentiles; yea judgment unto victory Iſai. 42.1, 2, 3, 4, 5, 6, 7. Iſai. 49.1, 2, 3. Matth. 12.20. the Lord anoynted him to preach glad tidings to the meek, &c. Iſai. 61.1, 2, 3.

2. Reaſ. That from him, as from a Common perſon, ſpiritual Root, or principle, the Holy Ghoſt with his gift might be Communicated to us. He received gifts ſo men, yea even for the Rebellious, that the Lord God might dwell with them, Pſal. 68.18. Eph. 4.8. Of his fulneſs, w… receive grace for grace, Joh. 1.16. The firſt Adam was living Soul, but the ſecond Adam is a quickning Spirit, 1 Cor. 15.45. As the ſtomack concocts meat, the Liver make blood, and the head is the ſeat of the ſenſes and ſpirit for the whole body; ſo is Chriſt in a ſpiritual conſideration; For our ſakes he ſanctified himſelf, Joh. 17.19.

Uſe. 1 It informs us that Chriſt as man hath the pre-eminence Col. 1.18. Heb. 2.8. his humane nature being filled with the Spirit of God, yea raiſed up to a perſonal Union with the Godhead; and therefore though believers have a high Spiritual Union with God through Chriſt; yet is not ſo high as the man Chriſt hath with God: N… only the eſſential, but alſo the perſonal Union is of p. 85higher nature, then that myſtical Union which is between Chriſt and his Church.

Uſe. 2 Let's admire the grace and wiſdom of our Father, who found out this familiar way: a way ſutable to our capacities; namely, that through the humane nature of Chriſt our elder Brother, fleſh of our fleſh, and bone of our bone, Eph. 5.30. both grace and glory might be diſpenſed to us. By Chriſt our anoynted Saviour, the Holy Ghoſt comes upon us. By the blood of Jeſus, we have boldneſs to enter into the holyeſt by a new and living way, which he hath Conſecrated for us, through the vail, that it to ſay his fleſh, Heb. 10.19, 20. In the man Chriſt Jeſus, there is a Treaſury and fulneſs, of grace and glory for us: He is the Lord Keeper of all our graces, the Lord Treaſurer of all our ſpiritual riches: We loſt our old ſtock by the fall of the firſt Adam, and God will not truſt us any more, leſt we faile him; But hath put a new ſtock of grace and glory for us into the hands of Chriſt, who is a ſubſtantial Reſponſible perſon, in whom are hid all the Treaſures of wiſdom and knowledge, Col. 2.3.

Uſe. 3 Go to Chriſt continually by faith, and to God through him; in whom there is the fulneſs of the Spirit ſhaddowed forth in the unction of the high Prieſt, on whoſe head the pretious Oyle was powred out, and ran down upon his heard to the skirts of his Garment, Pſal. 133.2. Thus it is with the ſpiritual unction, which Chriſt as our head received for us; he is the Fountain of Gladneſs, which ſends forth his Springs to refreſh our barren hearts, Cant. 4.15. Joh. 4.14. Joh. 7.37. All our ſprings are in him, Pſa. 87.7. Make uſe of him therefore (O my Soul:) doeſt thou want righteouſneſs, wiſdom, ſtrength, peace, joy? Go to him, who … anoynted with the Oyle of gladneſs above his fellows. This heavenly Eliſha doth not pour his Oyle but into empty veſſels, 2 Kings 4.4. Thou art not ſo empty as he … full. O draw out this fulneſs. Suck out the milk which is in theſe ſpiritual Breaſts, Iſai. 66.11. Thou haſt …o cauſe to complain of him; give him no cauſe to complain of thy backwardneſs. You will not complain to me, …at ye may have life, Joh. 5.40. Let us not rob Chriſt …f the glory of his fulneſs, by aggravating the fulneſs of …ur ſin and miſery, more then the fulneſs of his grace and mercy: ſin abounds, but grace ſuperabounds, Rom. 5.20.

p. 86Ʋſe 4 Hath Chriſt a fulneſs of grace? ſtrive then to be like him, and to abound in all ſpiritual fruits; eſpecially in love, humility, and meekneſs: Learn of him, for he is meek and lowly, Matth. 11.29. When he was full of the thoughts of his own glory and exaltation, he waſhed his diſciples feet, thereby giving us an example, Joh. 13.15 O that there were more of this ſpirit among us! Gifts and knowledge increaſe; but alas, love decays: the love of many waxeth cold, Matth. 24.12 We ſhould indeed deſire gifts, that we may edifie one another; but love it a more excellent way, 1 Cor. 12.31 1 Cor. 13 Knowledge puffeth up, but love edifieth, 1 Cor. 8.1 O that we were filled with the ſpirit of love! Eph. 5.18 O that we were rooted and grounded in love, and could comprehend more fully the love of Chriſt which paſſeth knowledge; that we might be filled with all the fulneſs of God, Eph. 3 17, 18, 19 Let thoſe that have received the ſpiritual anointing, freely communicate and lay out the ſame for the glory of Chriſt: this is the way to increaſe their ſtore, as in temporals, Eccl. 11.1, 2, 3: ſo in ſpirituals; as in the Parable, they that employed their talents moſt, had moſt, Matth. 25 The moſt active communicative Chriſtians, are the moſt receptive growing Chriſtians. God doth abundantly communicate to them, who do abundantly communicate to others. Take heed (O my ſoul) leſt thou ſhouldſt want this ſpiritual oil in thy Lamp, when the Bridegroom appears: Chriſt will own none but his anointed ones: He that hath not the Spirit of Christ, it none of his, Rom. 8.9.

Quer. But if Chriſt be ſo full of the Spirit, why is it that we are ſo barren and empty?

Anſw. 1. Chriſtians often grow inſenſibly in ſpirituals; they are ſo ſenſible of their behindments, that they conſider not their attainments: the more ſpiritual light they have, the more ignorance and corruption they ſee in themſelves. Light diſcovers darkneſs. The increaſe of the ſpiritual Anointing, is a great myſtery. This gold lies hid under much oar, Col. 3.3. nor doth it conſiſt ſo much in the increaſe of gifts and abilities for prayer, diſcourſe, &c. nor in raiſing and enlarging the affections, as in that ſecret downward growth in humility, ſelf-denial, love, &c. which although it be not obvious to ſenſe, p. 87yet it is to be preferred before the other.

2 Chriſt's fulneſs is not improved as it ſhould be. If a man have a good ſtock, and do not improve it, he will not grow rich. If the thirſty man come not to the fountain, and drink of it, (though it be near him) his thirſt will not be quenched: Iſai. 55.1, 2. Matth. 11.28. Rev. 22.17. It is one thing to thirſt and hunger after ſalvation, and another thing ſpiritually to eat and drink the fleſh and blood of Chriſt; which if a man do not, he hath no life in him, Joh. 6.53.See Mr. Bridge on Joh. 1.16John 1:16 Chriſt is an univerſal cauſe, which doth not ordinarily produce effects without the concurrence of particular cauſes. He can indeed work without our faith; nay, he firſt reveals himſelf to us, before we believe; and is found of them that ſeek not after him, Iſa. 65.1, 2. but yet he ordinarily worketh in the believer, by drawing out and exerciſing his faith upon himſelf as the object thereof.

3. Chriſt communicates of his fulneſs to us according to our neceſſity. If our afflictions and tryals grow greater, (for as yet we have not reſiſted unto blood, Heb. 12.4.) the Lord will pour out more of the ſpiritual unction upon us. As our afflictions abound, ſo our conſolations ſhall much more abound, 2 Cor. 1.5. His grace is ſufficient for us; and his ſtrength is made perfect in our weakneſs, 2 Cor. 12.8, 9.

4 As in the natural body, the members have their ſeveral ſtations and offices, ſome are higher and more excellent then others: ſo it is in the body myſtical: 1 Cor. 12.14, 15, 16, &c. To every one of us is given grace, according to the meaſure of the gift of Christ, Eph. 4.7. There is a fulneſs in the myſtical Body (the Church) which is the fulneſs of him that filleth all in all, Eph. 1.22. But every member hath not the ſame fulneſs.

5. We ſhall be empty and barren in a great meaſure, whilſt our ſanctification remains imperfect; that in the ſenſe thereof we may be abaſed, and glory onelyonly in Chriſts fulneſs. 1 Cor. 1.30. Gal. 6.14. Jer. 9.23, 24. If a man thinketh himſelf to be ſomething when he is nothing, he deceiveth himſelf, Gal. 6.3. God will hide pride from us, Job 33.17. We muſt be beholden to grace for all; not that which is inherent in us, but that which is in Chriſt for us. By the grace of God (ſaith the Apoſtle) I am what I am. p. 88I laboured more abundantly then all the Apoſtles, yet not I, but the grace of God that was with me, 1 Cor. 15.10. I live; yet not I, but Christ liveth in me, Gal. 2.20. We muſt be at a loſſe in our ſelves, that we may be found in Chriſt, Phil. 3.8. Hence it was, that a bleſſed man**Mr. Fox. ſaid, That he gained more by his infirmities, then by his graces and inlargements; and the Apoſtle would rather glory in his infirmities, then in his raptures, 2 Cor. 12.9.

It remains now that I ſhould ſpeak a little to the laſt words of this verſe, [above thy fellows,] (that is) above all the Elect, which are his Brethren, Heb. 2.11, 12.

Chriſt being the firſt-born, or eldeſt Brother in the family; on whom the greateſt bleſſing and portion is conferred, Rom. 8.29. Col. 1.15. And yet the Saints ſhare with him in the ſpiritual unction: Whence Obſerve,

That all true believers are Chriſts fellows.

Obſerv. 4 Chriſt is Gods fellow in reſpect of the Divine nature: Awake O ſword, The Saints are Christs fellows.againſt him that is my fellow (ſaith the Lord of Hoſts,) Zach. 13.7. Phil. 2.6. and the Saints are his fellows as he is man: Members of his body, Eph. 5.30. heirs, yea joynt heirs with him, Rom. 8.17. being anoynted with the ſame ſpirit (though not in the ſame meaſure) having the ſameneſs of Union and glory with Chriſt as man, for quality, though not for quantity. The Glory which the Father gave him, he hath given them, that they may be one, as the Father and he are one, Joh. 17.21, 22, 23. As he is, ſo are we in this World, 1 Joh. 4.17. he as the head, and we as the members, making up one Body or Chriſt myſtical, 1 Cor. 12.12. He as the Vine, we as the Branches, Joh. 15.5. making up one ſpiritual Tree; He as the foundation, we as the building, 1 Cor. 3.9, 10, 11. making up one ſpiritual Houſe or Temple to the Lord, Eph. 2.20, 21, 22.

Uſe. 1 Let men take heed how they offend the anoynted ones of the Lord; the fellows of Chriſt. Touch them not (ſo as to grieve them) you had better let them alone, Pſal. 105.14, 15. he that offendeth one of thoſe little ones, it were better for him that a milstone were hanged about his neck, and p. 89that he were drowned in the midſt of the Sea, Matth. 18.6.

Uſe. 2 Behold then, and admire the love that God hath beſtowed on his people, 1 Joh. 3.1. that they ſhould be the fellows of Chriſt, Copartners with him in ſpiritual priviledges. The World knoweth them not, as it did not know him, when he was in the World, 1 Cor. 2.8. Great and glorious are the Saints priviledges. Truly (ſaith the Apoſtle) our fellowſhip is with the Father and with his Son Jeſus Chriſt, 1 Joh. 1.3. God dwells in them, and they dwell in God, 1 Joh. 4.15, 16. They have fellowſhip with Chriſt in his Unction, Death, Reſurrection, Aſcenſion, Victories, Glory; being Crucified with him, they ſhall alſo be Glorified with him, Rom. 8.17. If they ſuffer with him, they ſhall alſo reign with him, 2 Tim. 2.12. Being anoynted with his ſpirit here, They ſhall alſo be filled with his glory hereafter.

Uſe. 3 Let Chriſtians therefore walk and act, as the anoynted ones of God, as thoſe that have fellowſhip with him. Princes fellows live at a higher rate then other men; ſo ſhould the Saints do: I ſpeak of living ſpiritually, for in worldly reſpects Profeſſors generally live at too high a rate, and ſtand too much upon their carnal outward Titles and priviledges (which they have condemned in others:) what are all theſe outward things, but loſſe and dung, being compared with Chriſt, and the priviledges we have by him? As he is the anoynted of God, ſo are the Saints: as the humanity of Chriſt is the habitation of God, ſo are the Saints, 2 Cor. 1.20. 1 Cor. 6.17, 19. Eph. 2.20, 21.

The righteouſneſs by which we are now juſtified, and the Ʋnion which we have with the Lord, is of a far higher and more tranſcendent nature, then that which Adam had;Of our Ʋnion with God. our nature is now joyned to God by the indiſſolvable tye of the hypoſtatical Union in the ſecond perſon: and we in our perſons are joyned to God by the myſtical indiſſolvable bond of the Spirit the third perſon. Our Union with the Lord is ſo near, and ſo glorious, that it makes us one ſpirit with him. In the hypoſtatical union, the properties of the Divine nature are predicated of, and attributed to the humane nature; and in his mysticall Union, there is ſuch a Communication of properties, as p. 90that which is proper to Chriſt the head, is attributed and communicated to his members, 2 Cor. 12.12. Jer. 33.16.

In this Ʋnion, the Saints are not only joyned to the graces and benefits which flow from Chriſt, but to the perſon of Chriſt, to Chriſt himſelf, who is firſt given for us and to us, and then with him all other ſpiritual bleſſings, Rom. 8.32. 1 Cor. 3.21, 22, 23. as the man firſt gives himſelf to the woman in marriage, and then endows her with his eſtate. We are bleſſed with all ſpiritual bleſſings in Chriſt, the anoynted one of God, Eph. 1.3. Who is not firſt given to us, becauſe we believe, love, &c. But therefore we perform theſe ſpiritual acts, becauſe Chriſt is firſt given to us by the Father, and doth unite himſelf with us by his Spirit: And this ſpirit or holy anoynting of God, dwelleth and abideth in the Saints, 1 Joh. 2.27. not only the gifts, graces and fruits of the ſpirit, but the Spirit himſelf.

Queſt. Tis proved, that not only the gifts of the Spirit, but the Spirit himſelf dwelleth in the Saints.But how doth it appear, that not only the gifts or fruits of the Spirit of God, but the perſon of the Spirit, or the Holy Ghoſt himſelf, dwelleth and abideth in every true Believer?

Anſw. It may eaſily be proved out of Scripture, that the Holy Ghoſt himſelf (as well as his gifts) dwelleth in the Saints, and that by divers reaſons or Arguments.

1. Reaſ. The Comforter, which proceedeth from the Father and the Son is the perſon of the Spirit, or the Holy Ghoſt himſelf, (for when we ſay that the Spirit himſelf dwells in us, 'tis all one as if we ſhould ſay, that the perſon of the Holy Ghoſt dwelleth in us; for he or himſelf is a perſonal appellation or denomination:) Now the Scripture puts it out of doubt, that this Comforter, which is ſent from the Father and the Son, dwelleth and abideth in the Saints, Joh. 14.16, 17, 26. Joh. 15.26.

2. He that preſerveth the good gifts of grace, dwelleth in us, 2 Tim. 1.14. this muſt needs be meant of the Holy Ghoſt himſelf, as diſtinguiſhed from his gifts; for it would be very abſurd to ſay, that the good things or ſpiritual gifts, which are communicated to us, are preſerved p. 91by thoſe ſpiritual gifts which dwell in us: The one denotes the root or principle, the other the effects or fruits flowing therefrom.

3. The ſame ſpirit that raiſed Chriſt from the Grave, dwells in us, Rom. 8.11. Now it was not the gifts or fruits of the Spirit, But the Holy Ghoſt himſelf that raiſed up Chriſt from the Grave.

4. God hath promiſed in the new Covenant, Ezek. 36.29. (which promiſe is abſolute and unconditional) that he will put his Spirit into the hearts of the Elect, and this Spirit ſhall effectually teach them, and cauſe them to know the Lord: Which the Spirit himſelf, or the perſon of the Spirit onelyonly can do. We have received the Spirit (ſaith the Apoſtle) that we might know the things that are freely given us of God, 1 Cor. 2.12. Not the fruits of the Spirit (or Created gifts) but the Spirit himſelf doth properly teach the elect, and reveale the myſteries of Salvation to them, Eph. 1.17. And this Spirit God hath put into their hearts.

5. Again, God hath given his people the Spirit of grace and adoption to dwell in them, which enables them to cry Abba Father, Gal. 4.6. Rom. 8.15. To cry Abba Father, or to pray faithfully to God, is a fruit of and flowes from the Spirit himſelf: Now this ſame Spirit is ſent into our hearts, and ſheddeth abroad the love of God in us, Rom. 5.5.

6. The perſon of the Holy Ghoſt, or the Spirit himſelf, bears witneſs with our Spirits, Rom. 8.16. Here is a double Teſtimony. (1) The Teſtimony of the Spirit himſelf. (2) The Teſtimony of our own renewed hearts and conſciences: Now, we have not only the latter, as an effect or fruit of the Spirit; but alſo the former, as the cauſe, and principle of the latter dwelling in us, and witneſſing our adoption unto us. We have not only the Testimony of Blood and Water, i. e. Juſtification and ſanctification, but of the Spirit himſelf, diſtinguiſhed from (though conſenting with) the Teſtimony of Water and Blood, 1 Joh. 5.8.

7. The Spirit of God himſelf being the efficient cauſe of faith, love, and other Chriſtian vertues, muſt needs be firſt given to us, and dwell in us, before theſe vertues or Graces can be wrought in us. The root is in the p. 92Earth before the fruit be produced. The Holy Ghoſt himſelf is the ſpiritual root or principle, and faith, love, &c. are the fruits or products of the Spirit, Gal. 5.22. and the fruits are diſtinguiſhed from the root, both root and fruit being in the Saints. Whether love and other Graces, be in the ſoul as ſoon as faith, we need not queſtion: Sure we are, that none of theſe fruits can be produced or acted, till the Spirit of God (which is the root of them) be ſent into our hearts; the new Creature is not formed, till the Creator himſelf come, and dwell in us.

8. The Scripture abounds in the proof of this, (if we had but light and love, and humility to receive the truth.) The Spirit (ſaith Chriſt) ſhall be in you, and abide with you, Joh. 14.16, 17. When (He) the Spirit of truth is come, He will guide you into all truth, Joh. 16.13. The Saints are the Temple of the Holy Ghoſt, wherein he dwells, 1 Cor. 3.16. cap. 6.19. the habitation of God through the Spirit, Eph. 2.22. he that loves, dwells in God, and God in him, 1 Joh. 4.16.

Nor is this an old Errour (newly revived) favouring of Montaniſm or Familiſm, (as ſome do uncharitably brand it;) But a precious comfortable truth of God, aſſerted by divers eminent Godly learned men, both Lutherans and Calviniſts; as Luther himſelf, Chemnitius, Gerard, Zanchy, Perkins, Sibs, Bayne, Cotton, Owen, Bridge, with others, whoſe writings being publiſhed, are not unknown to the ſtudious judicious Reader.

Thus then it appeareth, that the Ʋnion which we have with God by the indwelling of the Spirit himſelf in us, is of a higher nature, then that which Adam had in the ſtate of innocency, or then any hypocrite hath; hypocrites may have a kind of Ʋnion with God (at leaſt with his Ordinances and Graces, partaking of ſome Common remote operations of the Spirit,) but they are not one Spirit with the Lord, as every true Believer is; Nor doth the heavenly anoynting, or the Spirit himſelf dwell in them (as it doth in the Saints) and therefore they wither and come to nothing.

O let us have many ſerious admiring thoughts of this glorious priviledge, and cheriſh the motions of that Spirit, which is the bond of this blaſſed Union.

p. 93Now to prevent miſtakes concerning this great myſtery,Cautious touching the inbeing of the Spirit himſelf in the Saints. I think it is my duty to ſubjoyne ſome conſiderations by way of caution.

1. Caut. The Holy Ghoſt, (being Jehovah the eternal God) doth in reſpect of his omnipreſence, and the immenſity of his nature and eſſence, fill all places and things: Whither ſhall I go from thy Spirit? or whither ſhall I flee from thy preſence? Pſal, 139.7. In him all Creatures live, and move, and have their being; and thus he dwells no more in the Saints, then in the wicked; the eſſence of God is no more in the one then in the other. The Spirit of the Lord comprehends all Creatures, in reſpect of the infiniteneſs of his eſſence, but is comprehended of none; and therefore the inbeing or indwelling of the Spirit in the Saints, is of another nature, and in a more peculiar way. They are the Temples of the Holy Ghoſt, and he vouchſafeth his gracious preſence with them.

2. Caut. The Spirit doth not ſo dwell in us, as to make us one perſon with himſelf, or to communicate his perſonal propriety with us. It will not follow, that becauſe the Spirit himſelf dwells in us, that therefore we are one perſon with the Spirit, or are ſwallowed up in the perſonality of the Spirit. Chriſts humane nature indeed, was not a perſon before it was united to the Divine nature (though he aſſumed the nature of man, yet not the perſon of man;) But all his members were perſons before their Union, and remain ſo after their Ʋnion. The Spirit himſelf, though he dwell in the Saints, yet he may Unite himſelf as far as he pleaſeth: for this Union is not a natural or neceſſary, but a voluntary act: and therefore it cannot be truly ſaid, that a Believer is Chriſt or the Holy Ghoſt; or that Chriſt, or the Holy Ghoſt is the Believer. The Soul is in every part of the Body; yet the body is not the ſoul, nor the ſoul the body. Our Union with the Spirit, is not by way of mixture or compoſition, as water and wine are mingled together: This is groſſe and material, our Union is ſpiritual and myſtical: and though it be very near and glorious; yet the Spirit and the Believer are two diſtinct perſons: and therefore to ſay, that a Believer loſeth his proper life or perſonality, and is taken up into the nature and perſon of the Spirit of God, or of the Son of God; This were to deiſy p. 94the Creature, and make him equal with God: and hence indeed would follow thoſe blaſphemous Conſequences, (which are unjuſtly charged on the Doctrine of ſome ſober godly men) namely, That a Believer is perfect and without ſin: that he lives the uncreated eternal life of God, and that he ſhould be worſhipped, prayed unto, &c.

3. Caut. That notwithſtanding the Saints have a very high Union with God, and the ſame Spirit and anoynting in them that Chriſt hath, Joh. 17. 1 Joh. 2.20. yet the fulneſs of the Godhead doth not dwell in them, as it doth in Chriſt; Nor is the ſame worſhip, honour, throne, glory due to them, which are due to Chriſt. This were to divide and rent the Godhead in pieces. Tis true, the Saints dwell in God, and God in them: But they are not in the Father as Chriſt is in the Father: For the Father, Son, and Spirit, have but one and the ſame infinite eſſence, but it cannot be ſaid ſo of God and the Saints. All the fulneſs of the Godhead dwells in Chriſt bodily, i.e. really, and ſubſtantially, Col. 2.9. But it dwells not ſo in the Saints. Let the Lord Jeſus be for ever exalted above the Creature. 'Tis true, the Saints ſhall ſit with Chriſt on his Throne, Rev. 3.21. But Chriſt ſits with his Father on his Fathers Throne. We ſhall ſit with Chriſt on his Throne, as he is a glorified man; But he only as he is the Lord of Glory (God by nature) ſits on his Fathers Throne.

4. Caut. The Holy Ghoſt doth not ſo dwell and act in the Saints, as to work immediately in them without them: Tis not the Holy Ghoſt himſelf that properly and formally believeth, repenteth, prayeth, &c. But John, Thomas, &c. though power to perform theſe ſpiritual acts aright, be efficiently from the Holy Ghoſt, yet they are the proper formal acts of the Creature. To hold that the ſpirit doth immediately act in us, without any concurrence of ours; that we are wholly paſſive, and the Spirit doth all, This is in effect to charge the ſins and imperfections of Believers upon the Spirit of God; for who ſhould be charged and blamed, but he that is the ſole agent? Let ſuch blaſphemy be far from us.

It was the opinion of Lombard, (which is taken up at this day,) That that love which is in us, is God himſelf; becauſe God is called love, 1 Joh. 4.16, 17. A great miſtake: p. 95We muſt diſtinguiſh between God the Creator and his Created gifts, or thoſe holy diſpoſitions which he worketh in us: faith, love, &c. are Created gifts or fruits of the Spirit: ſee 2 Pet. 1.5, 6, 7, 8. Gal. 5.22, 23. Col. 2.12. Pſal. 51.10. 2 Tim. 1.7. 2 Cor. 4.13. Iſai. 11.2.

That there are ſuch Created gifts, and holy diſpoſitions wrought in the ſoul,That there are Created gifts or qualifications in the Saints, proved may be evinced by ſeveral Reaſons.

1. Becauſe the Scripture puts an expreſſe difference between the Holy Ghoſt and his gifts in us, 2 Tim. 1.5, 6. from verſ. 5. 'Tis plaine he ſpeaks not only of miniſterial extraordinary gifts, but of thoſe gifts that accompany ſalvation.

2. If there were not Created gifts, but the Spirit ſhould altogether work immediately in us, then Chriſt ſhould be united to the natural and not to the ſpiritual man, to the old and not to the new man; for without ſpiritual diſpoſitions there is nothing in us, but natural principles.

3. Another reaſon is taken from the nature of Regeneration: In which the ſubſtance of the ſoul is not Created anew, nor is the Holy Ghoſt Created anew; But there is a ſpiritual renovation of the faculties of the ſoul; the will, underſtanding, affections are renewed, Ezek. 36.26, 27. Pſal. 51.10, 11. Eph. 4.23, 24. Eph. 1.18.

4. If there were no Created gifts in the Saints, then they ſhould live the uncreated life of God. This would deſtroy the mortality of the ſoul, and the reſurrection of the body. Soul and Body, and all, ſhould be ſwallowed up in the eſſence of God, and then God only ſhould be gloryfied, and not man.

5. Caut. Although the Holy Ghoſt himſelf dwell in all the Saints, yet being a free voluntary agent, and not working by neceſſity of nature, one Believer may be ſaid to be more ſpiritual then another. The Spirit may and doth work in us, when, how, and in what meaſure he pleaſeth. As the Sun ſhineth, and the wind bloweth where it liſteth, ſo doth the ſpirit, Joh. 3.8. yet ſo, as that the feed of God ſtil remaineth in the weakeſt Saint, 1 Joh. 3.9. whereby he is preſerved from total and finall Apoſtacy. In ſome Believers, the Spirit of God worketh more powerfully and conſtantly then in others, and more p. 96in the ſame perſons at one time then at another. There are diverſities of gifts and operations, but it is the ſame Spirit that worketh all in all, & divideth to every man ſeverally as be pleaſeth, 1 Cor. 12.4, 5, 6, 11. The indwelling of the Spirit himſelf in all the Saints, hinders not, but that one Saint may excell another in ſpiritual acts and operations.

6. Laſtly, Though a Chriſtian cannot diſtinctly declare, how and after what manner the Spirit dwelleth and operateth in him, yet he ſhould not be offended with this truth, ſeeing God hath told him in his word that it is ſo. The indwelling notions and operations of the Holy Ghoſt are exceeding myſterious. Who can diſtinctly tell how the Child is formed, grows up, and is nouriſhed in the womb? yet the mother knows that it is there, for ſhe feels it ſtir and move. Who can declare, how the body is organized and fitted to receive an immortal ſoul, or at what window the ſoul comes in, and how, and after what manner it operateth? yet we are certain, that we have a living working ſoul in us. Great are the myſteries of nature and the old Creation; but greater are the myſteries of grace and the new Creation. Shall we queſtion a truth whether it be ſo or no, when we know not how it comes to be ſo? As thou knoweſt not the way of the Spirit, nor how the bones do grow in the womb: even ſo thou knoweſt not the works of God who maketh all, Eccl. 11.5. Let us thankfully acknowledge what God hath revealed to us, though we cannot comprehend what is hid from us.

Object. Joh. 17.21, 22. opened.John 17:21John 17:22Whereas you ſay that the Saints have not the ſame fulneſs, nor ſuch a high Union with God as Chriſt hath; Doth not this Contradict the words of Chriſt, John 17.5, 21, 22. where he ſeems to pray, that the ſame fulneſs and Glory which he hath, might be given to the Saints; that they may be one with him, as he and the Father are one?

Anſw. 1. If the words be taken in that ſenſe for which they are urged, yet being lay'd down prayer-wiſe; (as alſo the Apoſtles words, Eph. 3.19. where he prayes that the Epheſians might comprehend the heighths, depths, lengths, bredths, of the love of Chriſt, and might be filled p. 97with all the fulneſs of God) it will not follow, that the Saints have already attained to this fulneſs and perfection of Glory, or that it is attainable here in this life, But rather that the ſame is reſerved for the life to come.

2. Divers Godly men underſtand this paſſage in Chriſts prayer, not of the Saints Ʋnion with God, but of their Union among themſelves, that they may keep the unity of the Spirit in the bond of peace: and truly the latter part of verſ. 21. & 23. ſeems to favour this interpretation, the World taking no ſmall advantage againſt the Saints from their diſ-union and diviſions.

3. If thoſe words, verſ. 21. That they all may be one, as thou Father art in me, and I in thee, that they alſo may be one in us, ſhould be interpreted of the Saints oneneſs with God; yet it will not thence follow, that this Union is as high, as that Union which is between the Father and the Son.

For 1. This word [As] doth not always denote an equality; but often the Truth of a thing in its kind, or that ſimilitude or Conformity which is therein, to the pattern or example propoſed. Be you Holy as your Heavenly Father is Holy (that is) in truth and ſincerity, and by way of reſemblance and ſimilitude, though not in equality. As the living Father hath ſent me, and I live by the Father, ſaith Chriſt; So he that believeth on me, ſhall live by me, Joh. 6.57. (i.e.) he ſhall truly and really live a ſpiritual life, though not in the ſame degree and equality with Chriſt.

2. It cannot be meant in reſpect of equality, for then it might be ſaid, that it is no robbery (or unjuſt prey) for a believer to be equal with God; and it would follow that as God is, ſo a believer may be truly worſhipped.

3. If it ſhould be interpreted in the very ſame ſenſe and degree that Chriſt is one with the Father; Then Chriſt ſhould have prayed for that which is impoſſible, namely, that a Believer ſhould be eſſentially one with God from all eternity, for ſo Chriſt was: & thereupon he deſires, that the glory which he had with the Father before the World was, might be manifeſted; And therefore,

p. 984. Theſe words (as the Father and I are one) muſt be underſtood of ſimilitude, that as Chriſt is one with the Father in a way proportionable, and ſutable to him; (being the eternal Son of God) ſo Believers may be one with Chriſt their head, in a way ſutable to them: for Chriſt not only as God, but as man hath the pre-eminence; therefore he is ſaid to be anoynted above his fellows.