The Riches of Grace Displayed, Part 3
A Third Inſtance OF THE RICHES OF GRACE: TO WIT, God the Father pouring out his SPIRIT.
Zech. 12.10.
And I will pour upon the Houſe of David, and the Inhabitants of Jeruſalem, of the Spirit of Grace —
AS there are outbreakings of Light before the appearance of the body of the Sun; Ortus Solit luminis.ſo there were outbreakings of the Goſpel, long before the Sun of Righteouſneſs his appearing in the Humane Nature.
Though my Text was delivered in the time of the Law, the Truth delivered in it had a ſpecial reſpect to Goſpel-times; and accordingly, I find that day found mentioned in the Verſe before it Interpreted. Synopſ. Critic. from Druſius.To ſtrike all through as to that point, we read under the hand of the Evangeliſt S. John, that the latter part of the Verſe before us was fulfilled, John 17.37.when our dear Lords ſides were pierced.
One, Junius.whoſe Praiſe is in the Church, is for obſerving the Parallels (and Agreements) between places in the Old and New Teſtament, hath told us, that the Jews themſelves have not dared to deny that this Text hath its Eye on the Kingdom of Chriſt.
I deny not that the words have firſt their face on the Jews; See Diodati, &c.and ſome Divines conceive, they look as far as to that National Converſion of 'em, which not a few look for. Yet I affirm, that as the believing Gentiles are grafted into the ſame Olive the Jews were once in, Rom. 11.17.ſo the Fruit of this Promiſe may be expected, and ſhall be reaped by 'em.
One that excelled, hath ſaid, Mr. J.C.that by the Houſe of David we are to underſtand the Church of Chriſt: Acts 2.1, 2, 3.And was not this Promiſe (as well as that in Joel) in part fulfilled, when there was a plentiful effuſion of the Spirit?
If the ſhower fall on the Jews, ſprinklings may be on other Nations. On this Promiſe I have all reaſon to write Precious.
In which we have,
1. The Donor or Giver, God the Father; not excluding the Son. He is the firſt Perſon in the Godhead; Acts 1.4.and the Promiſe of the Spirit is called the Promiſe of (or by) the Father.
2. The gift (as is hinted) is the Holy Spirit.
3. The manner of the Fathers communicating the Spirit, which is expreſſed by pouring out, and denoteth freeneſs and fulneſs.
4. The Adjunct (or Epithet) of this Spirit: He is ſtyled, The Spirit of Grace; not onelyonly as working Grace, but as given out of pure Grace.
5. The Subjects recipient of the Spirit, the Houſe of David, &c. Even ſuch as had their Hands in the Blood of Chriſt. And now we have fair way and room for
This Doctrine. The pouring out of the Holy Spirit is an eminent Evidence of the Grace of God the Father.
As the Son, ſo the Spirit is his Gift.
The firſt Quaere to be reſolved is, What is here meant by the Spirit?
And the firſt Anſwer is, I am not (nor are my betters) ſatisfied to go in their narrow Path that ſome take, who allow the Lord to make no further Promiſe of the Spirit, ſave of that general Grace and Aid of his, which leaves the refuſers thereof without excuſe; See Mr. Trueman, in all his Pieces.as if none could expect ſuch ſpecial efficacious overpowering Influences as do infallibly bring over Perſons to God.
Is not this to make the effuſion of the Spirit rather an effect of Juſtice, than an iſſue of purely Free Mercy?
*See Reverond Biſhop Reynolds.Is it not well accounted hard in thoſe that diſpute for their own Liberty as to receiving Grace, to deny the Lord his liberty as to giving it? Shall we ſay (or think) that he onelyonly gives *Poſſe, velle, non velle. See Phil. 2.12, 13. and Doctor Ward on it.the power to will, but the act of willing what is ſpiritually good is without any peculiar cauſing of his? Doth not my Text clear this, that when God pours out his Spirit, he will attain an end and effect of the beſt kind? Perſons ſhall look on Chriſt Believingly, and Repentingly mourn for him.
The Second Anſwer is, I no way doubt, we are here by the Spirit to underſtand the Graces and Sanctifying Operations of the Spirit. Do not theſe moſt pure and bleſſed Streams partake of the Nature (and ſo of the Name) of the Fountain? The Child is called after the Father, and ſo is the effect after the cauſe, by a Figure much uſed in Holy Writ. Gal. 5.17. Mr. Norton. Orthod. Evan.One who was Famous in both Englands, by the Spirit underſtands the univerſal Created frame of inherent ſaving Grace. Of receiving this Spirit we are moſt capable, as it is alſo of inhering and increaſing in us.
The Third Anſwer, I ſee no cauſe to decline the Company of thoſe great men, who hold, that where the Grace of the Spirit is given (and received) there is a peculiar preſence of the Spirit of Grace, the Rivulets are not cut off from the River; and I find excellent ones willing to Interpret my Text of the Spirit himſelf, as joyn'd with the Graces given by him.
To prevent miſtakes and miſunderſtandings,
I add, 1. I am far from going ſo far as ſome have done, who have aſſerted not onelyonly a preſence of the Spirit, but ſuch a Perſonal Preſence of the Spirit with the Sanctified, as that they become one Perſonally with him.
Is not this Tenent rightly charged, By Mr. Barret.as affirming an Incarnation of the Third as well as the Second Perſon in the Trinity, and the dwelling of the fulneſs of the Godhead in the Members as well as the Head of the Church? Can this be freed from the charge *By Mr. Hollingſworth.of dividing the Spirit, and limiting him, or ſeeming ſo to do, whilſt it affirms, that he is Perſonally here or there, in this and the other Saint, and is not in other places and perſons.
All care is to be had leſt we debaſe the Spirit, or Deifie the Spiritual.
It is not to be thought, that the Spirit is ſo in any Perſons, Troughton on Pſal. 45.as that he ſhould be the immediate and formal exerter of their Acts. It is not he, but they, that Repent and Believe, though he worketh theſe works in and for 'em. Agens liberrimum.Nor doth he work in any as a neceſſary and natural Agent, but in all he doth is a Voluntier and moſt free Agent.
Yet, foreign. 2 Cor. 13. laſt.I have long been ſatisfied, that the Communion (or Communication) of the Holy Ghoſt himſelf, as well as the Grace of our Lord Jeſus Chriſt, and Love of God the Father, is with Gracious Perſons.
He himſelf is the Author, Upholder, and Perfecter of Grace. By him perſons are quickned, ſtrengthned, ſealed, and comforted. They who had no touch of Enthuſiaſm (or Phanaticiſm) have made this Obſervation, that the Spirits inhabitation is ſpoken of as joyned to the love of God, as ſhed abroad in the Heart, as diſtinguiſhed from the New Man, Rom. 5.5, 8, 9. See Pool againſt Biddle.from being in the Spirit. A late Famous *Doctor Tuckney.Profeſſor profeſſeth his full belief, that the Holy Ghoſt himſelf is given to and dwelleth in Believers; and from their being ſtyled the Temples of the Holy Ghoſt, it is genuinely inferred, Vide Baxteri methodum, part 2. pag. 216. ut foederatus operator.that they ſtand nearly related to his Perſon; as on other accounts it is concluded, that he is nearer than we can think to his own Grace, and works in a Covenant-way on and in the Gracious.
Some Proofs that the pouring out of the Spirit argues the Free Rich Grace of the Father, are now next us.
The Firſt whereof is drawn from the conſideration of the Dignity and Office of the Spirit. As it is ſaid of the Son, Phil. 2.that he thought it no Robbery to be equal with God (that is, the Father) the ſame is applicable to the Spirit. And as he is a Perſon in the Godhead, he is that Perſon that applyes the love of both the other Perſons to us. Dr. Sibbs, Conc. ad lerum.From the ſweet dropper ſee words that bear this ſenſe. All things proceed from the Divine Eſſence, by the Mediation of the Perſons therein, and amongſt the Perſons in the following Order; from the Father, through the Son, by the Spirit. Is he not the Spirit of Grace?
The Second Proof is fetch'd from our conſidering the meanneſs (yea, vileneſs) of the perſons on whom the Spirit is poured before he is ſo. Are they not ſuch on whom the Father might juſtly pour out his wrath? Are they not (Naturally) in their Blood? under guilt and filth? Was it not thus with thoſe Inhabitants of Jeruſalem, Zech. 12.10.who were Crucifiers of Chriſt? The Spirit finds though he leaves not perſons in a woful (yea, wilful) ſtate at frame.
The Third Proof is founded on a due viewing and weighing in what manner (and meaſure) the Spirit is communicated: Is he not poured out moſt largely and plenteouſly? Is not he in thoſe that are ſpiritual as a Well and Spring of Living Water? Is there not reſpect had to him, John 4.14. & 7.38, 39when it is ſaid, Out of their Bellies flow Rivers of living water?
Is not every drop from the Spirit moſt ſweet and gracious? What Grace is there then in Floods from him?
The Fourth Proof ariſeth from the Bleſſed Conſequents and Effects that follow the pouring out of the Spirit: ſome of which are pointed at in the Context.
1. Is he not in thoſe that are his a ſpirit of Prayer? And are not Grace and Supplication joyn'd together? Zech. 12.10.I know the Spirit of Prayer is far, and far before the gift of Prayer; but what gracious Chriſtian ſhould not value both? Hath not he hath hath the Spirit of Prayer a Key to Heaven, and its Treaſure? See Mr. Dod.Was ever Man quite undone, that was in a Praying frame?
2. Is he not alſo the Spirit of Faith? Doth he not open the Souls Eye, as well as unbare that Object its Saviour? Is he not the Spirit of Revelation? 2 Cor. 4.13.Doth he not help ſuch as are ſtung with (and for) ſin, to look on Chriſt, as ſatisfying Divine Juſtice, Eph. 4.17.that he may ſatisfie Humane deſire? And is not the look Healing?
3. Is he not withall a Spirit of Repentance? Cauſing that mourning for ſin that is of a Godly ſort (or according to God) and ſavouring ſweetly of his Grace; being Spiritual,
1. As to the riſe of it; being from him as working Conviction, which implyes a clear abiding applicatory diſcovery of ſin; and compunction, which carries in it griefs and fears.
2. As to the grounds of it; being, 1. For ſin, as croſſing the Divine Law, and not onelyonly as procuring Divine wrath, and ſo is for the evil of ſin, and for all ſorts of ſins. 2. For ſin, as piercing Chriſt; and ſo hath love to him at the bottom of it, and will be as a Spring ſtill flowing.
3. In the Fruits of it; which are ſuch as theſe: 1. Weaning the Heart in ſome good meaſure from the World, and moderating, 1. Its Joy in the enjoyment of it. 2. Its ſorrow for loſſes in it. 3. Tending to break the Heart from ſin. And 3. Rendring it more ſoft and flexible to God and Goodneſs.
Now, who that gives what I have written the weight that belongs to it, that takes a true meaſure: Who the Holy Spirit is, and how, and on whom he is poured, being as Floods on dry and bad ground, and producing ſuch an alteration thereof, and Fruits therein, can refrain from ſaying, Here's Grace to a Wonder?
May this Holy Spirit, concerning whom I am writing, and others are to read, teach us to make a right
Application; which ſhall be firſt by way of
Information. Sincere Chriſtians are under the greateſt Bonds (and Obligations) poſſible to God, particularly to God the Father. Who can by ſearching find out how vaſtly they are indebted to his Grace? Have they not all of 'em received a meaſure of the ſame Spirit, 1 Cor. 2.12.though all of 'em have not received the ſame meaſure of the Spirit? Of his great Love in giving his Son, we have touched, In that he who gave his Son to obtain, ſhould alſo give his Spirit to apply Salvation to 'em. They whom this Spirit animateth and acteth, are the Subjects, and ſhould be the Trumpets of exceeding Rich Grace.
Leſt ſome that I have in mine Eye (and on mine Heart) ſhould to (and in) their own wrong, put away this word and the comfort of it from 'em, and conclude, that they have not received the Spirit, I will take on me to poſe 'em.
If you had no meaſure or work of the Sanctifying Spirit;
1. How is it that you daily groan (being burdened) under the weight of ſin, even the body of ſin which you bear about, and that with reſpect to the diſhonour that thereby redounds to God? Rom. 7.24.Dare you deny that it is thus with you? Gravia haud gravitant ſuo loco.Or however your great deſire is that it may be ſo; and can you affirm that ſin is ſo heavy in its own Element, an unſanctified Soul?
2. Whence is it that you ſee ſuch a ſurpaſſing raviſhing Excellency in Chriſt Jeſus? That when you are not able to ſay, Your Beloved is yours, and you are his; yet you can ſay, You had rather have an Intereſt in him than a thouſand Worlds? Is he not a Pearl in your Eyes? A very None-ſuch? 1 Pet. 2.7.Not onelyonly as making Peace for you, but withall as bringing Power for ſubduing ſin, and carrying on Gods Service to you.
3. Could you (as you feel you do) in ſome degree pant after Holineſs and Pureneſs in your Spirits? Do you not Watch as well as Pray againſt Spiritual defilements? Phil. 3.3.Are not your Souls for Spiritualneſs in Worſhip? Would you not have Faith and Love to influence the Duties you engage in?
Tell me (if you can) where thoſe Hypocrites dwell, in whom the three qualifications laſt named meet?
As for Profane Perſons, Procul hinc procul ite.I may ſay to 'em, ſtand off, ſtand off: From this word which I have applyed to theſe to whom it is proper; and hearken to me, that God may hearken to you: The next word is very much for you.
For the Second branch of the firſt Uſe is as followeth.
They that are at a want of the Holy Spirit, may hence learn to whom (or whither) they ſhould go for him. Should they not bow their knees, and with 'em their Hearts, to the Father of our Lord Jeſus Chriſt, and cry, Pour, O pour of this Holy Water thy Spirit upon us?
I ſhould have more hope that this Uſe would be more uſeful to you, if once you well underſtand your own caſe and ſtate. I may deal with you further about it ere long; at preſent I propound theſe Queſtions to you.
1. How can you think having the Spirit conſiſtent with ſuch diligent ſervice as the Fleſh or the World have from you?
2. How can you pretend to be inſpired with the Spirit, that have not a great care to demean your ſelves well towards the Spirit, and a fear to reſiſt, yea, to quench or grieve him?
And O that you would give this a ſerious thought! Can you with confidence look God in the face, or hope to eſcape his dreadful wrath if his Spirit be not in you? Could I ſee (or hear of) right relentings in your Hearts for your miſcarriages, with reference to the Spirit, and breathings in 'em, that he may breath in you, yea and be a Guide and Governour to you; how joyfully and ſeriouſly would I commend you to (and commend to you) the Grace of God the Father, encouraging you to expect this great gift.
1. Do not earthly Fathers (even evil ones) know how to give good gifts to their Children? Luke 11.13.Will not the beſt of Fathers, the Heavenly one, give the Spirit to humble askers?
2. Grace, though long ſlighted, Luke 15. per totum.hath long Arms, and hath 'em open to receive poor Praying Penitents.
3. Qui dedit gratiam deſiderii, da hit gratiam deſideratam.Will not he that cauſeth Perſons to deſire his Spirit (if they follow on deſiring) anſwer their deſire?
Seeing upon the Fathers giving the Spirit to Perſons, both he and his Son will be Honoured by 'em; and for his Sons ſake he doth with his Honour give him.
The ſecond Uſe for Reproof: The firſt branch of the Reproof falls full upon them to whom the Holy Spirit, and the effuſion (or pouring out) of his Grace is matter of Drollery and ſcorn. It is known, that the men of Rome call Proteſtants in ſcorn Spiritiſts, See Mr. Brownſword againſt Popery.for their ſpeaking much and honourably of the Aids of the Spirit. May this Spirit reprove and convince 'em of this ſinful ſin! May they feel his humbling work, that ſo they may not fall under his deſtroying Hand! Mat. 12.31, 32.Are not all the Perſons in the Godhead wronged, when the Spirit is ſo? Will not Arrows ſhot at Heaven fall down on their Heads that ſhoot 'em? It is a Lamentation that any are ſo daring.
The ſecond Branch is for (or if you will againſt) thoſe that make vain pretenſions to the Holy Spirit, and his differencing workings, when indeed they are too much ſtrangers both to him and them. O that they who caſt off all (or at leaſt moſt of) the Inſtitutions of Chriſt, did not cry up themſelves as men who have moſt of the Spirit!
1. John 4.23, 24. foreign.Doth Worſhipping God in the Spirit exclude external Worſhip, pointed at in the Greek word?
2. Doth the Spirit ſpeaking in the Heart contradict his ſpeech in the Scripture?
3. Doth Baptiſm by the Holy Ghoſt ſhut out Baptiſm by Water?
Doth drinking of (or into) the ſpirit, 1 Cor. 12.13.make againſt drinking the Sacramental Cup, that is ſet out by that very Phraſe? Should not Spiritual Perſons uſe and prize Spiritual Ordinances?
The Third Branch of the Reproof falls to their ſhare, with whom the Spirit of God and his Gracious Influences are at an undervalue. They neither have, nor deſire to have him. Alas! Alas! is not this evidently their caſe?
1. Who are ſenſual, Jude 19.living in Carnal Pleaſures, being given up to 'em.
2. Who are inſpired with the ſpirit of the World; 1 Cor. 2.12.Earth, Earth, Earth, may be written on their Minds and Affections.
3. Heb. 6.9. foreign.Who are utter ſtrangers (and that out of choice) to thoſe firſt works of the Spirit, which accompany Salvation, or have it following 'em.
1. Are they enlightned? Have they a ſight of ſin in its ſinfulneſs? Of Chriſt in his Beauty and Glory? And of Holyneſs in its Excellency and Extent? Is their knowledge near ſo much as a ſpiritual one? Is it any more than a meer literal one? Hath it in it clearneſs of Light, See Doctor Arrow-ſmith's Armella.which enables Perſons to diſcern things that differ, or ſweetneſs of taſte for reliſhing what excels?
2. Are they enlivened? Doth this appear?
1. By their crying, or breathing in Prayer after ſpiritual things, Acts 9.11.and Chriſt, with whom they are given.
2. Natura principium motus.By their motion in other Holy Duties; and by the vigour and conſtancy as well as freeneſs of it.
3. By their ſenſe of what tends to prejudice Spiritual Life. Hath not a little living Child a feeling of a ſmall prick of a pin?
4. 1 Pet. 2.2, 3.By their deſire of proper Food and Nouriſhment, particularly of the ſincere (and unmixed) Milk of Gods Word, that they may grow thereby.
Have they an inward concern about theſe things? O that there were ſuch an Heart in 'em!
May the Lord ſet this uſe of Reproof home upon thoſe to whom it of right belongs!
1. Shall ſlighters of (or meer pretenders to) the Holy Spirit be able to ſtand in Judgment? ſurely they will not. What then will be the end of thoſe that take the ſcorners Chair, and play not onelyonly with ſacred things, but alſo with this moſt ſacred Perſon, except Repentance reach their Hearts?
2. Will not this (to thoſe that hearken to him) ſweet Friend, be found by thoſe that abuſe and undervalue him, a moſt ſevere Foe? Can Perſons during this ſtate endure the terrors he ſtrikes into their Conſciences? How then will they be able to bear his ſtrokes to and in Eternity? May he (whilſt Life laſteth) change 'em thoroughly.
The Third Uſe is of or for Exhortation.
The firſt branch thereof is more large and general.
Be we all ſtirred up to put this matter upon a fair iſſue and tryal. Is the Spirit poured out on us? Have we received the Spirit which is of God, yea, is God?
I will (firſt) preſent ſome Conſiderations tending to excite us to this Trying, and to ſeriouſneſs in it.
The firſt is, Many truſt very fooliſhly in truſting their own Hearts, Prov. 28.26.which Naturally are untrue, and as far from goodneſs as from Truth. There were of Old thoſe called Gnoſticks, and Montaniſts, who called themſelves Spiritual ones, but very falſly; and at this day many ſtrongly conceit, that the Spirit of God is in 'em; but put 'em on proving it, and you ſilence 'em.
Secondly, There are in all of us (conſidered in our Naturals) Principles that lead us to a vain confidence, that we are Rich, Jer. 17.9.and increaſed with Goods and Goodneſs: Ezek. 36.31.And is it not a leading work of the Holy Spirit to ſhew us our ſelf-emptineſs, and bring us to ſelf-loathing?
Thirdly, Is it not of ſad ſignification when we decline all ſerious ſearch and tryal in the caſe? Pſal. 26.2. & 139. laſt.Did not the Man after Gods own Heart ſhew what he was, by his deſiring God to examine and prove him? Were not thoſe Virgins far out, Mat. 25.that looked not into their Veſſels, to ſee what ſupply there was in 'em for their Lamps?
Fourthly, God will to the quick try us. He may ſend on us ſuch a ſudden and ſharp Affliction as will anſwer the name of a Temptation or Tryal. He will certainly come to us by Death, Eccleſ. 12. laſt.and bring us to Judgment; and then there will be a full and impartial deciſion of the matter. Then the Secrets of all hearts will be laid open.
And now, marks (or ſigns) lye next us.
And the firſt I ſhall name (which I ſhall do little more than name) having before given an hint of 'em, See Doctor Manton, &c. diſtinguiſh'd.are excluſive ones: If they be upon Perſons, they are void of the ſpirit of Holineſs.
To wit, 1. Walking after the Fleſh, and fulfilling its Luſts. Hath the Fleſh a full dominion within the Spirits Territories? Rom. 8.1.Have they the Spirit whom the Fleſh at a beck can command into its Obedience, Gal. 5.16.ſo that they will run into exceſs, and be drunk, unclean, or lazy?
The ſecond is, Living in an ordinary and wilful neglect of Spiritual Duties, or however of Spiritual Graces in the uſe of 'em. Doth not the Spirit of Life (where he enters) bring his Law into the Heart? Rom. 8.2.And doth not Mens Cloſets and Houſes ſavour of it?
I next come to give ſome of thoſe Marks which are good, but not concluſive.
1. They may not have the Spirit of Sanctification who have had ſome of thoſe preparatory works (as they are called) which Saints have. Acts 24.25.They may have frights for wrath, that want fear of ſin. They may have ſorrows that have not Godly ſorrow. They may be ſhaken, that are not ſettled on the Rock of Ages.
2. They may be deſtitute of the Sanctifying Spirit, that have ſome deſirable motions (and affections) from him. They may deſire benefit by Chriſt, that have no real deſire of Chriſt himſelf: They may deſire him as a Bridge, on (and over) which they paſs to Happineſs, that do not deſire him as an Husband, in whoſe Boſom they may iye, and whoſe Orders they may obſerve. They may love the Loaves, that do not love the Perſon of Chriſt; they may joy in ſome Gifts from him, that count not abiding with him joyful.
And ſo I proceed to lay down
Marks ſtyled incluſive. They that carry 'em have received (if not a double) a larger portion of the Spirit, than ſundry others who yet have received him. May thoſe who will vouchſafe to read 'em, deſire that they may bear 'em.
The firſt is, An hearty and deep deteſtation of inward and thought-defilements, added to an eſcaping the groſs Pollutions of the World. Pſal. 119.113, 128.Though David fell far and foully, yet, in his main courſe (and bent) he had an habitual (yea, and actual) hatred, as of every falſe way, ſo of every vain thought; and therein ſtood above many whoſe Feet are on Holy Ground. An eminent preſence of the Spirit was with him.
The Second is, A readineſs in many caſes to deny ones ſelf, and part with ones own Right (and concern) not onelyonly for Peace ſake, but chiefly for God's ſake. Gen. 13.8.Was not Father Abraham higher by the Head than moſt are that are his Seed, who not onelyonly yielded to Lot that was his Nephew, but alſo refus'd to touch any of the Spoils that were recovered in War, being firſt taken from the Sodomites? I know Balaam could ſpeak words of ſelf-denyal, as if an Houſe-full of Gold was as nothing to him, but it was becauſe God made it too hot for him to hold; 2 Pet. 2.15.for in his Heart he loved the Wages of Unrighteouſneſs. If a Perſon come to this, A meipſo libera me, cry'd Luther.that he fears the encroachment of ſelf-ends, and is free to be taken off from ſelf-willedneſs, and is Mortified as to ſelf-advancement, a large meaſure of the Spirit is conferred on him.
A Third is, Walking more evenly and uniformly than moſt do, who yet are in the Road to Heaven. Gen. 5.24. 1 Pet. 2.12. foreign.No doubt there were in Enoch's Age other upright Perſons, yet on account of his outſhining 'em, and out-going 'em in Obedience, he hath this High Character, That he walked with God. When a Perſon's Converſation, as to the ſeveral turnings that are in it, are honeſt, and becoming the Goſpel, and is ſo much all of a well-wrought piece that it is not eaſie for a Friend to find any thing that deſerves a ſharp Reproof, See the Life of Sir Nat. Barnardiſton. and of the Lady Wharton.or a Foe to quarrel with, any practice as inconſiſtent with ſaving Grace, a Perſon is verily filled with the Spirit.
4. So is he that gives great Glory to God by exerciſing Faith in the face of many and great diſcouragements, was not this an Evidence that Abraham was fuller than many of the Holy Ghoſt, Rom. 4.19, 20.in that he conſidered not his own Body, being then dead (as to the hope of begetting an Iſaac, a Son of Laughter) nor yet the deadneſs of Sarahs Womb? He did not ſo conſider either of 'em, as not to rely on God for fulfilling his Promiſe in giving him Poſterity: He believed in hope againſt hope, he ſet one God over againſt all Objections: His Faith remov'd Mountains out of his ſight.
5. They have the Spirit above many that are mighty in Prayer; that can humbly and earneſtly plead in Prayer, Iſa. 62.1.filling their mouths with Arguments, giving God no reſt, till he give in Spirituals to 'em, and look down on his Jeruſalem with favour, Hoſ. 12.3.being of Jacob's genuine Seed, that Wreſtled till he prevailed, Gen. 32.24, 28.and would not part with God without a Bleſſing.
6. The Spirit alſo ſhews that he is eminently with (and in) thoſe who being beſet with Croſſes, hold up, and hold out, gathering ground and ſtrength, and loſing nothing in the fire ſave their droſs: Was it not thus with Joſeph, Gen. 49.23, 24.whoſe Bow abode ſtrong when the Archers ſhot at him?
7. They alſo are above many acted by the Spirit, Prov. 16.32. Tit. 3.2.who have a more than ordinary command over their Spirits and Paſſions; and are for ſhewing all meekneſs to all men, and that when not a few, Numb. 12.3.nor thoſe ſmall provocations are given 'em. Was it not thus with Moſes the Man of God who in his ordinary temper was to Temptations to Wrath, as moiſt wet Wood is to ſparks, that quencheth, and is not kindled by 'em.
8. The Holy Spirit doth eminently reſide in (and influence) them who can ſtand in as faſt Friends at the Throne of Grace, for thoſe by whom their Earthly Glory hath been eclipſed, and thoſe by whom they have been oppoſed and deſerted. Thus was it with Samuel, 1 Sam. 16.1. & 12.23.that interceded ſo earneſtly for Saul and the Iſraelites.
9. So have they, who when they have acted (yea, and ſuffered) above many for God, do ſtill ſet the Crown and Honour, as did Laborious Patient Paul, 1 Cor. 15.10.on the Head of Free Grace.
10. So alſo is it with them who are deſirous to ſerve God as they are capable on Earth, yet love the coming of Chriſt; and becauſe they cannot get ſo near to him as they would whilſt they live, 2 Tim. 4.8.are deſirous to dye, that they may be nearer him.
11. This is alſo the choice, caſe, and ſtate of thoſe who highly eſteem God's Ordinances; and yet if (to their ſorrow) they be deprived of 'em, they can live upon the Lord, as a little (or great) Sanctuary. 2 Sam. 15.25, 26.May thoſe good Perſons, who cannot reach thoſe greater meaſures mentioned, be reaching after 'em! And may none Bleſs themſelves in their Hearts (or ſtate) till they have on (and in) 'em thoſe marks or ſigns of their having the Spirit, which go under the name of adequate and even; which all the Sanctified, and none but they, have.
1. One whereof being led by the Spirit out of the love and allowance of ſin, and out of confidence in ſelf-righteouſneſs and ſelf-ſtrength, unto the Lord Jeſus, for himſelf, and for Righteouſneſs and ſtrength from him. John 15.5.There is no Hypocrite that is for abiding in Chriſt; and there is no weak Chriſtian that dare abide out of him.
2. Another is, longing to find the workings of the Spirit more full and powerful. They who have known the gift of God, John 4.10.are for asking larger draughts of the Water of Life. Hypocrites ſet ſtints and limits to themſelves as to things of the Spirit: A little ſerves their turn, and uſually they ſtudy *Minimum quod ſic.what is the very leaſt and loweſt degree in Grace, as reſolving to ſit down there; whereas weak Chriſtians, though they may attain leſs, breath after more, and have a real Spiritual Thirſt on 'em.
3. A Third is, Spiritus es tres delicatiſſima.Having a tender reſpect to the moſt tender Spirit of God, and an Holy care (and fear) leſt injury be offered him, and he be as much as by men he can be grieved by inward, and not onelyonly outward miſcarriages. Hypocrites are daring and provoking; not trembling, leſt the Spirits motions be quenched, and his Graces lye unexerciſed; and weak Chriſtians accounting the Spirit their Friend, are (in their ordinary courſe) loath to diſpleaſe him.
The Second Branch of the Exhortation hath a particular reſpect to thoſe who upon tryal do (or may) find that they have not the Spirit, as to any ſpecial Intereſt in, and influence from him.
Be they exhorted to wait in God's way, that he would pour out of the Spirit on 'em.
Under this Head will fitly fall ſeveral Directions; the Lord direct 'em to their Hearts to whom they belong.
The Firſt is, Be they willing to ſee that the Spirit of Grace is not in 'em. Till their wants appear, a ſupply will not be ſought. Mat. 9 12.The whole feel not their need of a Phyſician, and ſo will not make out to and for him.
Beſides what I have offered for their Conviction before, I deſire they would thus poſe themſelves.
1. Do they ſtudy to ſhew forth the Vertues of Chriſt? Who received not the Spirit by meaſure, 1 Pet. 2.9.from whom all his receive a meaſure of the Spirit. John 1.14, 16.Is it in their Aims to be Humble, Meek, Pure, Compaſſionate, Active, and Heavenly as he was?
2. Have they warm Hearts for ſuch as are (and appear) Spiritual? Do they Love their Society in Spiritual Exerciſes? Do they not rather ſeek occaſions againſt 'em, 1 John 5.1.and take up evil reports of 'em, and interpret their real weakneſſes to be manifeſt Wickedneſs?
3. Is Spiritual Worſhip (and Spiritualneſs in Worſhip) prized and panted after by 'em? Phil. 3.3.Do they any thing like Worſhipping God in the Spirit?
O that they that have not the Spirit had their Eyes opened, and that ſtate diſcover'd to 'em!
The Second Direction is, When once they feel their want of the Spirit, they ſhould ſee what a miſerable caſe that is, and tremble leſt they live and die in it.
Whilſt they live.
1. Can they carry on the death of any one ſin? Rom. 8.13.Will ſin dye of it ſelf? Or by any Wounds ſave thoſe which the Holy Spirit makes and gives?
2. Can they expect that any Service in which he breaths not will be ſweet and acceptable to God? Joh. 4.23, 24.Doth he not ſeek ſuch to Worſhip him as do it in Spirit?
When they dye (if they dye as now they live)
1. Have they either Title to, or meetneſs for Heaven? 1 Pet. 4.14.Doth not the Spirit fill all the Veſſels of Mercy and Glory? Could they deſire to ſtay in Heaven, if they had admittance into it, who want the Spirit of Glory?
2. Is not wrath their Portion? Will not the Spirit for ever fill thoſe with Confuſion, that made void all his ſtrivings with 'em in order to their Converſion? Will he not be a terrifying Spirit where he hath not been a Sanctifying Spirit? Heb. 10.29.And will not wrath lye heavieſt on thoſe that have made the greateſt reſiſtance to him?
The Third Direction is, When a due ſenſe (and fear) as to their preſent ſtate is on 'em; cry they in the name of Chriſt unto God the Father, John 14.16.that the Son may pray down, and the Father together with him may pour down the Spirit on 'em.
Do they this, 1. Humbly and ſelf-judgingly, Gen. 32.10.in that they are as far as any can be from Meriting one bleſſed ſprinkling or drop thereof. Are they not below the loweſt Mercy?
2. Earneſtly and thirſtingly: May they who have been as the dry, be as the opening Ground! May they be taught to Plead as well as Pray: O that the Teacher of Hearts may be their Teacher! May he put into their Mouths ſuch Arguments as follow.
1. Lord! the Promiſe of the Spirit is the grand Promiſe of the New Teſtament; we are caſt under that diſpenſation; let us reap the Fruit of that Promiſe.
2. Lord! As thy Spirit is a free Spirit, ſo the Promiſe thereof is a free Promiſe. It is made to the unworthy, and to needers. Now, into that count we fall.
3. Lord! if we have the Communion and Communication of the Spirit, thou wilt have much Glory thereby; we ſhall then Crucifie ſin, carry on thy ſervice, and exerciſe Grace; for thy Names ſake give thy Spirit to us.
4. Lord! though we do not deſerve thy Spirit, we are ſure we deſire him; and we hope we do ſo, that we may be fitter for the work thou aſſigneſt us. We have this deſire from thy Grace; from it let us have our deſire accompliſhed.
5. Lord! Thy Providence did order that we ſhould come under the Baptiſm which is by Water; when we had not a value for that Priviledge, we were on the ſcore (and preſenting) of our Parents received into thy Church; will not thy Grace confer on us the Baptiſm of the Spirit, when we are brought to value it? And with our Perſons to preſent our Petitions for it to thee.
But methinks I hear ſome convinced drooping ſouls ſay, You would have us Pray (and Plead) for the Spirit; how can we do this without the Spirit?
Anſw. By a more common and general aſſiſtance of the Spirit; you may Pray for his ſpecial Influence.
It may by ſuch be further Objected,
Though there be a Promiſe of the pouring out of the Spirit, we dare make no claim to it: The Promiſes are made in Chriſt, and made good to thoſe that are in him; but we fear we are out of him.
To ſuch I ſay,
1. Mr. Shepherd. Mr. Calamy, &c.There have been (and are) choice Divines, who have held forth, that there are ablolute as well as conditional Promiſes. To be ſure there are Promiſes of Grace, as well as Promiſes to Grace; and troubled Perſons, that dare not claim a Title to the latter, Ezek. 36.26.may deſire an Intereſt in the former.
2. Mr. How, of Bleſſedneſs.So Rich is Divine Grace, that as an acute Writer writes, Unpromiſed Mercies flow on every ſide us; and Hope built on rational Probabilities, is well called the great Engine that moves the World, and ſhould move the Objectors to pray for the ſpirit.
3. They that dare not apply to themſelves the Promiſe of God, Pſal. 65.2. Soles audire, Pool ad locum.conſidering the goodneſs of his Nature, and withall the Evidences thereof in his diſpenſations to Praying ones, have great encouragement to pray for his ſpirit.
4. Can it be thought that any have ſtrong breakings, and uſe earneſt crys for the ſpirit, in whom there is not ſome ſpecial working of his?
It may be, ſome will ſtill Object againſt themſelves, they have grieved, quenched, and reſiſted the ſpirit; is there any hope they ſhould be made partakers of him?
Anſw. Their caſe, if truly repreſented, calls for deep Humiliation; yet on their being humbled, deſperation muſt be watch'd againſt: Yet this free ſpirit is free to viſit thoſe that have carryed untowardly towards him.
May ſuch Perſons ſpread before the Lord their great Neceſſity, and his great Bounty! And when they moſt labour under a ſenſe of their own unworthineſs, make they mention of the All-worthineſs of Jeſus Chriſt: On this fair and broad bottom they may ſtand.
O that they were loath to be driven away from the beautiful Gate of Mercy, or to be ſaid Nay! what hope would their caſe have in it?
The Third branch of the Exhortation hath a ſpecial reſpect to thoſe who have a ſpecial Intereſt in the Holy Spirit, and know what it is to have him poured out on 'em.
Be they excited to wait for further and fuller effuſions thereof on their own ſouls. Have they felt bleſſed drops, they ſhould deſire to experience what floods and ſhowers are.
Motives thereunto.
1. Hath not God the Father the reſidue, yea, the fulneſs of the Spirits Graces and Influences to Communicate? Is there not enough and enough under his Hand?
2. Is he not as free as can be wiſhed to fill thoſe that are ſenſible of their defects? Pſal. 81.10.Hath he not bidden them open their mouths wide?
3. Did not the Spouſe of Chriſt (joyn'd to him by the Spirit) deſire that the North-wind might awake, Cant. 4. laſt. See Durham on the place. Rev. 22.17.and the South-wind blow on her Garden? Which expreſſions are expreſſive of the various Influences of the Holy Spirit? Would not the Bride have Chriſt to come with further diſplays of his Spirit to her?
4. Do not all the knowing know, that larger meaſures of the Spirit are neceſſary? Have they not Corruptions to ſubdue, Temptations to reſiſt, Duties to perform, and Graces to exerciſe? None of which can be done further than the Spirit helps their Rom. 8 26.infirmities, or *See Mr. Hollingſworth from the Word.lifts up over againſt 'em.
5. Is it not clear, that a large portion of the Spirit is as excellent as neceſſary? Is it not compared to Rivers of living, yea, to the beſt Wine?
6. Will not this difference 'em from Hypocrites? Are any of that number willing the hand of the Spirit ſhould be on their ſpecial ſin? Or do they deſire the Spirit may work in 'em Graces of all ſorts?
To wit, 1. Rooting Graces; Humility, and Self-denyal.
2. Raiſing Graces; Faith, Hope, Love, and Joy.
3. Spreading Graces; Charity to all, and loving-kindneſs to Saints.
Means for 'em now come.
1. Wait they for further Communications of the Spirit in the low way of ſelf-ſearching, and ſelf-abaſing; Pſal. 10.17.having a particular ſenſe of their wants and weakneſſes. Are not the low Valleys uſually Richeſt, and beſt laden with Corn?
2. Get they into the clean way of watchfulneſs. Be they duly afraid of obſtructing and ſtopping the Paſſages through which God the Father uſeth to convey the Grace of the Spirit; which may be done,
1. Through the thick clay of Earth, by letting their Hearts lye too near it.
2. Through the foul Mud of any baſe Luſts (or inordinate appetite) by ſuffering it to enter into, Iſa. 50.1.and ſtay in their Hearts.
3. Keep they in the High-way of Praiſes, for that communication of the ſpirit that is made to 'em. Pſal. 67. latter end.Are not their Hearts moſt meet to receive more when they are moſt enlarged in Thankſgivings for what they have received?
Have they not matter and ground for high Praiſes?
1. Doth not the Holy Spirit dwell in 'em? And doth not that imply,
1. That he is very inwardly preſent with and near to 'em; Intimior intimo noſtro.He is nearer to their Souls than they are to their Bodies.
2. That he abides with 'em. There is a fixedneſs and continuance in his Preſence. He that knocks at the Doors of others Hearts, See Reverend Burgeſs on 1 Cor. 3. Pulſat aliorum corda. Dr. Sibbs.makes theirs his Houſe and Temple. He that moves others at times, will not remove from them, but ſtay with 'em for ever.
3. That he exerciſeth towards 'em much of Familiarity and Condeſcendence. He uſeth 'em as his ſpecial Friends, as thoſe of his Family; they know ſuch Viſitations of his as others are ſtrangers to.
2. Will not the Holy Spirit work where he dwells, and ſo fitly furniſh his Habitation? Will he not be to 'em,
1. Rom. 8.14.The moſt faithful Conductor? Shall they not be led by him?
2. John 14.26.The moſt ſeaſonable Remembrancer. Will he not write Truths in 'em?
3. Rom. 8.2, 16.The moſt powerful quickner. Shall they not have Life abundantly?
4. The moſt ſatisfying Witneſs. Will he not ſpeak to their Hearts?
Yet in all theſe workings he is a moſt free worker, taking his own way and time.
4. Be they by no means driven out of the good beaten way of earneſt believing Prayer. On their knees, and through their Saviour, cry they for the effuſion of the Spirit.
I add, That they may more feel the real effects of the Spirit, beware they of the Rock on which too many are ſplit; to wit, making vain and groundleſs Pretenſions to him and his Operations.
And ſo in the cloſe of this ſhort Diſcourſe, I will offer at the Reſolution of ſome Queſtions or Caſes.
The Firſt is, Are Perſons at this day to look for new Revelations from the Spirit?
Anſw. 1. They are to look that the Spirit would reveal in 'em what he hath in the Scripture revealed to 'em; Eph. 1.17. Vide Arrowſmith, Tact. Sac.but that he ſhould add to the Canon and Rule of Scripture, and make new Articles of Faith, is not to be expected.
2. Fiſh. Uſher Dr. Winter, &c.To ſome choice Favourites that have cleaved to the Scriptures as to matters of Faith, he hath ſtrongly ſuggeſted what his Providence would do as to matters of Fact. This he may do to others.
The ſecond Caſe is,
Is Duty never to be done ſave when Perſons are under extraordinary impulſes of the ſpirit to do it?
Anſw. 1. It is brave ſailing before full Gales of this Wind; and ſweet moving when he is ſenſibly the firſt mover.
Yet, 2. 1 Theſ. 5.17.The Spirit ſpeaking in the Scripture calls us to Pray and perform other Duties, when there is an Opportunity for it; and this Call is to be Anſwered.
The Third Caſe is,
Is every impulſe and ſtrong motion to Prayer or other Duties to be Father'd on the Holy Spirit?
Anſw. See Mr. Hollingſworth. The late worthy Mr. Oldfield, &c.This is utterly denyed by the beſt Divines. Though Satan (being evil) cannot be the Author of Motions that are purely good; yet he may excite to a work that is for the matter of it good: And if we be moved unſeaſonably and unreaſonably, we may fear his hand is in it.
The Fourth Caſe is,
What Uſe are we to make of thoſe extraordinary motions which ſome have had to Actions in an ordinary way leſs defenſible; as that of Phinehas, and that of Sampſon.
Anſw. We are to think they had full aſſurance thoſe motives came from the Spirit; but our ſelves ſhould tremble, leſt we touch with what we have not a clear word for.
Now, the good Spirit, concerning whom theſe Pages are, breath in 'em, and in thoſe that will give 'em a reading. The Lord grant that Writer and Readers may more than ever be filled with the Spirit! Amen and Amen.