The Spirits Touchstone, Part 1
We have not received the ſpirit of the world, but the Spirit which is of God, that we might know the things which are freely given unto us of God.
In the words you have,
1. Something implyed.
2. Something expreſſed.
The thing implied is, That only thoſe who have the teachings of the Spirit, can know the things of God.
In the words expreſſed, you have theſe parts.
1. The ſpirit of the world put in oppoſition to the Spirit of God, implied in this particle [But,] We have not received the ſpirit of the world, but the Spirit which is of God.
2. The end for which the Spirit of God is given or received by the faithfull, to wit, that they may know the things of God.
3. The manner how God gives his things, to wit, Freely, That we may know the things which are freely given unto us of God.
More particularly.
Firſt, We have the Subjects in which, or the Patients in which the Spirit of God is expreſſed in the particle [We,] We have not received the ſpirit of the world, but the Spirit which is of God. We the Apoſtles and Diſciples of Chriſt, together with all the faithfull of Jeſus Chriſt. Only the Saints have this priviledge to enjoy the Spirit. Saith Chriſt, I will ſend you the Comforter, even the Spirit which the world knoweth not, John 14.16, 17. and I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever, even the Spirit of truth which the world cannot receive, becauſe it ſeeeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and ſhall be in you. O ſweet and heavenly place, full of marrow and fatneſs to the godly, but full of terrour to the wicked. Art thou a childe of God? the Spirit of God dwels with thee, and ſhall be in thee. Pray obſerve the words, he not only dwels with a Saint, and as it were foreign,How the Spirit is in a beleever. an aſſiſtant unto him, but the Spirit of God is in a Saint. And as Chriſt and a beleever is as it were all one, ſo the Spirit of Chriſt and a beleever is ſaid to be as it were all one. See what a near and unexpreſſible union there is between God and a gracious ſoul, Joh. 17.foreign. Chryſoſtom. I in them and they in me, that they may be one even as we are one.
We ſhall have a likeneſs and a reſemblance of that union which is between God the Father,foreign ficut nou nota aequalitatis ſed fimilitudinis ut variis locis Scripturae oſtendere poffimus. and Chriſt, though not the ſame for ſubſtance. The Spirit not only dwels, but hath its in-being in every Saint. And as we cannot ſee our own ſouls, becauſe they are of a ſpirituall nature, and ſo not ſubject to any of the outward ſenſes, but we know we have a ſoul by the immediate operations of it. We know we have a rationall ſoul, becauſe we underſtand and are able to inferre one thing out of another;Anima infert unum ex hoc, & hoc ex alto. Angclus unum poſt hoc, one thing after another. The Spirit of God dwelleth not in the Saints eſſentially, more than in other creatures: yet the faithfull have a ſpeciall right to the eſſence of Gods Spirit, and he dwelleth in them by way of ſpeciall efficacy. Downam. An immortall ſoul, becauſe incorporeall, and not ſubject to change, as conſidered in it ſelf, but only in reſpect of divine power; A ſenſitive ſoul, becauſe we walk, eat, drink, and do the actions of living creatures: ſo we cannot ſee the Spirit of God within us, but we know we have the Spirit, becauſe it quickens, it comforts, it upholds, it ſanctifies us, and ſtirres us up to our ſpirituall duty. He that hath Chriſt, hath the Spirit of Chriſt; every Saint of God hath Chriſt, and therefore he hath the Spirit of Chriſt. As faith unites us to Chriſt on our part, ſo the Spirit unites us to Chriſt on his part. If any man hath not the Spirit of Chriſt, he is none of his.Rom. 8.9. The world is void of the Spirit, becauſe they cannot receive it. As they cannot receive Chriſt, ſo they cannot receive the Spirit. Chriſt makes his abode in no ſoul but an empty ſoul.Pſ. 107.9. Luk. ….53. He filleth the hungry with good things, but the rich he ſends empty away. A full ſtomack loathes the honey-comb; and a carnall ſoull filled with the pleaſures of ſinne, and with the ſatisfying of fleſhly luſts, hates the ſweetneſs, and the rich treaſures of grace and mercy which are in Jeſus Chriſt. The Spirit of Chriſt loves to dwell in an empty ſoul. Now the world is full of an impure ſpirit; and while this ſpirit keeps the room of the heart, there is no place for the Spirit of Chriſt. O that this worldly ſpirit were diſpoſſeſſed and caſt out, this unclean, filthy, abominable ſpirit, that the holy Spirit of God might enter in. Our hearts muſt not only be ſwept, but waſhed, before the Spirit of God will enter in. You reade,Matth. 12.44. that when the houſe was but only ſwept, the evil ſpirit returned again with ſeven other ſpirits worſe than before; but when our hearts are once waſht, the Spirit of God will, preſently enter.Ier. 4.14. Waſh thy heart from filthineſs, O Jeruſalem, how long ſhall thy vain thoughts lodge within thee?Iam. 1.21. foreign. Wicked men may ſweep their hearts from that ſuperfluity of naughtineſs Saint James ſpeaks of, and may remove the excreſcencies and the open breakings forth of ſinne, they may lop the boughs, and as it were pare the nails (all which is but a ſuperficiall piece of work, and a light piece of buſineſs) but the godly only, we who have the Spirit of God,Tit. 3.5. we only have our hearts waſhed with the water of Regeneration, therefore we and we only have the Spirit of God.
Secondly, Here is the way by which, or after what manner they came to have the Spirit, We have received it. They came to have it by receiving: It is not ſaid, we have purchaſed it, or we have obtained it by our praiers, or by our duties, or the like, or we have bought it with our money,Act. 8.18. as Simon Magus thought to have bought the holy Ghoſt, but we have received it: 1.How the Spirit is received. 1. The Spirit it is a free gift. Luke 11.13. Gal. 4.6. As a free gift, given by God to beleevers in Jeſus Chriſt. The Spirit it is a free gift. God is ſaid to give us his Spirit. How much more ſhall your heavenly Father give his Spirit to them that ask it of him. Becauſe ye are ſonnes, God hath ſent the Spirit of his Sonne into our hearts, crying Abba Father. From this place we muſt not think our Sonſhip is the cauſe why we have the Spirit,Quia pro ergo. Becauſe] It is not cauſal but illative & rational, in this place, or rather demonſtrative. for the Spirit goes before Adoption, now the effect doth not go before the cauſe, but follow it; but becauſe ye are ſonnes, that is to witneſs unto you that ye are the ſonnes of God, God hath ſent the Spirit of his Sonne into our hearts, crying Abba Father.2. As a promiſe of Jeſus Chriſt. 2. We have received the Spirit as a promiſe of Jeſus Chriſt at his departure: Chriſt when he was to leave the world promiſed to ſend another Comforter, even the Spirit of truth. Chriſt deals with his Church as a loving friend doth with his friend: You know when friends are going a long journey, or a dangerous voyage by ſea, they uſe to leave behind them with their deareſt friends ſome pledge or token of their love. Some leave their pictures, ſome a ring, ſome a good book, ſome one thing, ſome another, with this ſaying, When you look on this, remember me, and though you ſhould ſee me no more, yet be not troubled, here is a pledge of my love which I have left with you, keep it, be ſure you keep it, and do not part with it. So our bleſſed Saviour, that he might not leave his Church all-together comfortleſs at his departure,Luk. 22.14, 15, 19. firſt of all, he leaves his Sacraments with them, as lively pictures and emblems of his death and ſufferings, ſo that in the Sacrament of the Communion of the body and blood of Chriſt, when we ſee the bread broken, we ſhould remember, and preſent to our view the breakings of Chriſts body upon the Croſs; and when we ſee the wine poured forth, remember the pouring forth of Chriſts blood upon the Croſs, and this do, remembring the Lords death till he come. Secondly, His Peace, My peace in oppoſition to the ſottiſh peace that the world giveth, My peace I leave with you. Ioh. 14.27 Ioh. 15.26Thirdly, His Spirit, I will ſend you the Comforter: ſo that we are to receive the Spirit as a promiſe of Jeſus Chriſt. 3.3. As a redundancy of Gods love. As a redundancy and fruit of the Fathers love. As Chriſt is a moſt eminent fruit of the Fathers love, ſo is the Spirit. As Chriſt ſends the Spirit, ſo doth God. 4.4. As a teſtimony of our adoption. Rom. 8.16 As a teſtimony of our Adoption. The Spirit witneſſeth with our ſpirits, that we are the children of God. Our ſpirits do nothing avail to the grace of Adoption, without the comforting Spirit of Jeſus Chriſt. The Spirit of God,lindx; if it withdraws its teſtimony for a while, our ſouls are even in Hemans caſe, Pſal. 88. at the brink of deſpair: And before converſion, before the Spirit witneſſeth, our ſpirits like Nabals, are ſottiſh and ſecure like a dead piece of fleſh, inſenſible of the greateſt evil. If the Spirit comes by receiving, and not by any thing in us, but is a fruit of the Fathers love, what a Popiſh ſpirit are they of, who think to procure the Spirit by their prayers and by their duties? Though Chriſt hath promiſed to give the Spirit to thoſe that pray, yet not for their prayers. We are to pray for the Spirit, becauſe God hath commanded it, but not to expect it for our prayers, becauſe God hath promiſed it. The Spirit of God comes by receiving, therefore whoſoever thou art that thinkeſt, by thy endeavours to have the Spirit, though I will not curſe thee as Paul did Simon Magus, for thinking to purchaſe the holy Ghoſt with money, though he had but ſuch a thought in's heart; yet I tell thee thou ſhalt never have it. Pray for the Spirit, but look not to obtain it by thy prayers, but only by the way of receiving.
Thirdly, The ſpirit of the world put in oppoſition to the Spirit of God. 1.A remotione ſubjectorum infertur diverſitas for marum, quia lapis non eſt idem ſubjectum cum plantâ, ergo habet diverſam formam, ratio, quia in omni ſubjecto debet apta eſſe organizatio membrorum, ut melius forma introducenda ſuo munere fungatur. In omni vero ſubjecto promiſcuè ſic dicto, non datur ſufficiens organizatio membrorum, quo quaelibet forma ſuas operationes exerceat. In lapide non dantur organa ſatis, quo anima ſenſitiva, quod ſuum eſt exercere, exerceat. Non datur organum videndi in lapide, nec inplantâ. By way of remotion in reſpect of the ſubject. We have recived not the ſpirit of the world, i. e. The world hath its own ſpirit, and the children of God have theirs; different ſubjects have different forms: Now the world is not only different, but divers, quite another thing, and other men, conſidered with the people of God, therefore have they different ſpirits; and not only different but divers. The Spirit of God makes us altogether other men, and other perſons than we were before. When the Spirit of God comes into the heart, all old things are done away, and all things are become new. There is a Metamorphoſis, a tranſmutation, non ex hoc, ſed ab hoc in aliud totalitèr diverſum, from corrupt nature to grace, from the fleſh to the Spirit, from darkneſs to light, from being the children of the devil to become the children of God, from the power, flavery and dominion of ſinne and Satan, unto the glorious liberty of the children of God; from the fulneſs of the devil, of ſinne, and of the world, to that fulneſs which is in Chriſt, to that fulneſs which is of God:Joh. 1.16. Of his fulneſs have we received all grace for grace, that is, one degree of grace after another. That ye may be filled with all the fulneſs of God.Epheſ. 3.19. Not ſo as Chriſts humanity was filled with the fulneſs of God, for the Spirit was not given unto him by meaſure.Plenitudo gratiae eſt duplex. 1. Reſpectu ſuipſius. Quando aliquis conſequitur ultimum gradum gratiae, & quoad eſſentiam & quoad virtutem, in tenſivè & extenſivè, ut aiunt, qui habes gratiam juxta omnes illius effectus & operationes, ſecuudum quas ſe poteſt extendere. Hoc modo Chriſtus tantùm gratiam habebat. 2. Reſpectu ſubjecti. Quando aliquis habet plenitudinem gratiae ſecundum ſuum ſtatum & conditionem. Sic Stephaum dicitur eſſe plenus Spiritu ſancto. And in him dwelleth all the fulneſs of the Godhead bodily. But we as imperfect creatures in this life, ſhall receive of that communicable fulneſs, or of that fulneſs which can be communicated to creatures as creatures, fulneſs of grace, and fulneſs of the Spirit, according as we are able to receive it. Every thing which is received, is received according to the capacity of the receiver; a bucket can hold no more water than what is meet for a bucket to hold: Now we who are but as the drop in the bucket, and as the duſt in the balance in his ſight, that are not able to receive all the fulneſs of God, but only all that which may be communicated to the creature, and that is very little in this life, though in the liſe to come our buckets ſhall be enlarged, i. e. our ſouls made of a more capacious nature, and we ſhall be able to draw more abundantly, and to contain more of this ocean of happineſs. We are commanded to be filled with the Spirit,Eph. 5.18. Be ye filled with the Spirit; and as Commentaors obſerve, the former clauſe of the verſe being this, Be not drunk with wine, the later clauſe of this verſe may be interpreted likewiſe, But be ye drunken with the Spirit. This is a good drunkenneſs to be drunk with the Spirit, as thoſe in the Acts were, who were drunk in a ſpirituall ſenſe, though not in that carnall ſenſe as they judged them to be, becauſe they were filled with the Spirit. The world and the godly are quite Antipodes, the world is acted by a worldly ſpirit, and the people of God by the holy Ghoſt, which appears by that malignity which hath been in the world ſince the Creation, againſt the people of God, the firſt actings of which were ſeen in Cains murdering his brother Abel. Simile ſimili gaudet, like rejoyceth in its like, and if the world and the children of God were alike, they would love one another. Saith Chriſt, If you were of the world,Ioh. 15.19 the world would love you, but ſeeing you are not of the world, and I have choſen you out of the world, therefore the world hateth you.Sed eſt particula, diſcretiva, ſeu disjunctiva apud Logicos. 2. This oppoſition between the Spirit of God, and the ſpirit of the world is implied in this particle [But] We have received not the ſpirit of the world, but the Spirit which is of God. Here I ſhould ſhew the difference and that vaſt diſcrepancy between the Spirit of God and the ſpirit of the world: But becauſe for the future, when God ſhall enlarge my ſpirit, and occaſion may be offered, this may be a fit ſubject for a future Diſcourſe, I ſhall omit this as not belonging to my preſent intent and purpoſe, only by the way I ſhall diſtinguiſh between a double ſpirit by which the world is acted. The world hath a double evil ſpirit.
1. Satan that evil ſpirit, Epheſ. 2.2. Wherein in times paſt ye walked according to the courſe of this world, according to the Prince of the power of the ayr, the ſpirit (foreign, & per modum eminentiae, emphatically) that now worketh in the children of diſobedience. Here we have two Epithetes aſcribed to the devil, and both as he hath relation to the world. 1. He is called the Prince of the world, the Prince of the power of the ayr, i. e. the Prince of all the infernall brood that are in the world. And the word Ayr, is put Synecdochically as a part for the whole, for the world and the inhabitants thereof, becauſe God hath given him power by his permiſſion, to raiſe commotions in the ayr, and to do ſeeming miracles, as appears in the ſtory of Job, Job 1. when he cauſed a wind to come from the four parts of the earth, and to ſmite the four corners of the houſe, when it fell down and killed the children of Job. A ſtrange wind that could ſmite all the four corners of the houſe all at once. Now becauſe the devils greateſt power is ſeen in the ayr, by doing his ſeeming miracles, in that he is called the Prince of the power of the ayr, is meant, that he is the Prince of this world. Agreeable to this is that place, where he is called, the God of this world, and the Prince of darkneſs.2 Cor. 4.4. The god of this world hath blinded their eyes, leſt the light of the glorious Goſpel of Chriſt ſhould ſhine in their hearts. The devil is the great Maſter of miſrule in the world, and he it is that breedeth all the confuſion which is in it. He is that great ſower of diſcord amongſt men, and he will ſow his tares amongſt the wheat,Matth. 13.25. and breed quarrels and diſſentions amongſt the children of God: he is a great ſlanderer, a great accuſer, full of enmity againſt God and his Saints. He is the envious one; and all envious, proud, diſcontented lying perſons are the devils ſubjects. He is that cunning Politician, wiſer than all the Achitophels, Judaſes, and Maehiavillians that ever were, and knows how to play his cards for the beſt advantage to allure ſouls to come under his government, and ever ſince the Creation he hath been plotting and contriving how to root out the Goſpel, to perſecute the Saints, and to deſtroy the Church of God here upon earth. He hath ſtirred up and provoked his evil inſtruments, his great engines, wicked Emperours, and blood-ſucking Popes (the Power of the ayr) in all ages to perſecute the Church of God, and to baniſh it out of the world: But bleſſed be God who hath preſerved himſelf a name upon the earth, and though the Egyptians, Babylonians, Turks and Inſidels, and all the wicked men in the world, did combine together under their leading Captain Satan, againſt the Lord and againſt his anointed, and againſt his pretious ſervants, and thought to ſwallow them up alive at once, and to devour them altogether, that the name of God might be had no more in remembrance, that yet God hath reſerved himſelf a name upon the earth, and a peculiar people to ſhew forth his praiſe, and hath drowned the Egyptians in the red ſea of eternall vengeance. What is the reaſon that the Church hath been preſerved againſt the cruell aſſaults of furious perſecutors, and againſt the rage of the devil ſo many thouſand years? Why I will tell you, as the devil is the Prince and God of this world, ſo Chriſt Jeſus is the King of Saints,Rev. 15.3. and the Prince of the Church, and God is the God of his people. Now which do you think is ſtrongeſt,1 Pet. 5.8. God or the devil, that roaring lion the devil that goes about ſeeking night and day whom he may devour, or the Lion of the Tribe of Judah? Which more politick,Rev. 5.5. Rev. 12.9. the ſerpent or Jeſus Chriſt, who is the wiſdom of God the Father?Prov. 8. Which is the likelieſt to prevail, or which party hath prevailed in all ages, hath not the Church? Vincit patiendo Eccleſia, the Church overcomes by ſufferings, as the Iſraelites in Egypt, the more they were afflicted, the more they grew. And though the Church hath been ſmall in all ages, in reſpect of the enemies, and of Satans party, yet the Saints of God might truly ſay, Let the enemies part be never ſo numerous or great, that there is more with them than againſt them; and why, becauſe God is with them. He is the Saviour of his people.Exod. 24.24. That God, who but with a look from heaven could deſtroy all the Egyptians, that God who can deſtroy them but with the breath of his noſtrils,Iob 4.9. Exod. 10.12. who can cauſe weak and inconſiderable creatures to puniſh the fooliſhneſs of his adverſaries.Iſa. 40.12. That God who meaſureth the waters, and ſpanneth the earth, and holdeth it in the hollow of his hand, that God who created all things, and if will ſay but the word, can looſe the fabrick of heaven and earth, and turn it to its firſt nothing,Dan. 5.23 that God whoſe is our breath, and in whoſe hands are all our waies, that diſpoſeth of Kingdoms, and giveth them to whomſoever he pleaſeth, that taketh the crafty in their own deceit,Job 5.12. and deſtroyeth the wiſdom of the wiſe: Laſt of all, that God who hath at this time the devils faſt bound in everlaſting chains of darkneſs,Jude v. 6. unto the day of judgement, and hath thouſands of cruell perſecutors under his hands, whipping them with Scorpions to all eternity,Rom. 9.5. that God, who is over all bleſſed for ever; he is the God of the Saints; and therefore no wonder if the Church prevails, and hath prevailed, and will prevail to all ages The gates of hell ſhall not prevail againſt it. Matth. 16.18.We reade in the Book of the Revelation, Rev. 12.12that the devil is come upon the earth with great wrath and malice, becauſe he knows that his time is ſhort. Saith a Learned Commentator, God may lengthen the devils chain, and give him more liberty than formerly, but he never quite looſeneth it, and lets him do what he liſteth.He knows that in theſe laſt times his Kingdom is going down, and that Chriſt is fulfilling his work, and that he will make but a ſhort work upon the earth. He knows it is beſt to be doing while the opportunity is put into his hand. And what in former times he could not do by power and by perſecution, he endeavours in theſe later times to do by policy. Formerly he was a red Dragon, a ravenons Wolf. a cruell Tiger, but now he is become an Angel of light,2 Cor. 11.14. and comes in a more ſecret and myſterious way, yet his malice is as great as ever againſt the Church, though he rides not upon the pale horſe of death;Rev. 6.8. and he endeavours by all means to increaſe his Kingdom to the everlaſting deſtruction of poor ſouls. O that there were a wiſe heart and a conſidering heart in Chriſtians to conſider this, that now we are fallen into the laſt times, and the devil now beſtirres himſelf more than ever; that he is doing all he can do with all his policy and ſubtilty to advance his Kingdom, and to gain proſelites to maintain his cauſe, liſting ſouldiers daily under his banner; therefore we ſhould be a more praying people, and a more watchfull people, continually pleading at the Throne of grace, that God would accompliſh his work upon the earth, and haſten the coming of Jeſus Chriſt, the bringing in of the Jews, the fulneſs of the Gentiles, and the deſtruction of Gog and Magog, Pope and Turk, with all the reſt of the antichriſtian party. 2. He is called the ſpirit of the world, the ſpirit that now worketh in the children of diſobedience. He may well be called a ſpirit, becauſe of his working.The manner of Satans working upon the wicked. He being a ſpirit hath a great influence upon our ſpirits; and he can not only ſuggeſt his temptations, and put evil things into our hearts, but like a skilfull fouldier he can marſhall them, and put them in order before our eyes, and ſet home the object upon the heart with all the delight, if an evil thing; and with all the deteſtation, if a good thing, that poſſibly he can. He doth not only morally perſwade us, but by a ſecret indiſcernable way, (for the operations of ſpirits, eſpecially of one ſpirit upon another, are very myſterious and difficult to be underſtood) but by a willing compulſion draw forth the heart to entertain the motion. It is ſaid that Satan ſtirred up David to number the people.1 Chron. 21.1. Joh. 13.2. And that Satan put it into Judas heart to betray Chriſt. And that Satan hath blinded the mindes of them which beleeve not.2 Cor. 4.4 There is a threefold blindneſs in an unregenerate man:A threefold blindneſs in the ungodly. 1. A naturall blindneſs. 2. A contracted blindneſs, by their long continuance in ignorance. Wicked men are wilfully ignorant concerning the Commandments of God. 3. A blindneſs which Satan ſuper-adds over and above thoſe two. Satan can work inſenſibly upon the paſſions of the body and the images in the fancy. And as he can delude our outward ſenſes, making us beleeve we ſee ſuch things, when they are not ſuch as they are preſented unto us, ſo he can delude our mindes and hoodwink our underſtandings, and by his Paralogiſms, and falſe argumentations, reaſon us to a hatred of God and his waies, to embrace the pleaſures of ſinne and the works of darkneſs. We reade of the Energy of the devil, Eph. 2.2. foreign, which worketh effectually in the children of diſobedience.foreign Efficacia, eſt verbum uſitatiſſimè relitum actionibus formarum & ſpirituum, foreign operatio …nima. Ariſt. The more ſpirituall any thing is, the more force and power it hath to work, and the more inſenſibly it ſets home the impreſſion upon another. Conceit in many men worketh ſtrange things. A meer conceit of ſuch a thing, or of ſuch an evil approaching, hath driven men into deep melancholies and great ſadneſs of ſpirit, into ſtrange diſeaſes, paſſions and furies. If a meer conceit will do ſo much, how much more will the way of reaſoning of one ſpirit, by ſtrength of argument work upon another ſpirit? Arguments are ſpirituall weapons,☜ and he that ſtands to argue the caſe with the devil, fights with the devil with his own weapons. Who is the great diſputer of this world? the great Sophiſter? the great Logician? but the devil. He uſeth all ſorts of arguments to raiſe fears and jealouſies in the hearts of Gods people, to drive them to deſpair, and to keep wicked men in their carnall ſecurity and deſperate preſumption. He is the ſpirit of this world, he is the great agent that commonly ſets all the wheels and the ſprings a going. That drives furiouſly as Jehn did,How Satan is ſaid to be the ſpirit of the wicked world. hurrying wicked men in their pernitious waies. The devil is the ſpirit of the world upon a double account: 1. He acts in the world, and quickens and puts vigour, and brings forth into act, that originall corruption that lies rooted in the heart of all men by nature. The work of the Spirit it is to give life, and heat, and motion, to cheriſh and refreſh, to excite the parts to do their office. Now as the Spirit of God moved upon the waters in the firſt Creation, hovering over the Moſaicall matter, fomenting and cheriſhing it, ſo the evil ſpirit the devil moves upon the filthy puddles in our hearts, hovering over that filthy corruption which is in us, cheriſhing and fomenting that body of death which we carry aboot us. As the Vulture loves to feed upon dead carkaſſes, ſo the devil loves to rake up that ſtinking cartion matter which is in the hearts of all men by nature. Now the devil is not only an aſſiſtant ſpirit to the world that ſees the wheels a going (as the aſſiſting Angels are,☞ which Ariſtotle ſuppoſeth to ſet the primum mobile a work) but he worketh with us, and he worketh in the world. Sometimes our hearts like a mint out of that abundance of corruption that is in them, may coin evil things, for ſinne in the heart will appear in the life; obſcene and filthy words do naturally flow from a luſtfull heart: But yet the coin often carries upon it the devils ſtamp;Pliny ſpeaks of the ſcorpion, that there is not one minute, wherein it puts not forth the ſting, as being loth to loſe any opportunity of doing miſchief: ſo Satan will loſe no fit time to tempt us, to draw us to his allurements that he might deſtroy us. Burrought Moſes choice: if he ſees us inventing miſchief, he will be ſure to put to his helping hand. Many times the devil is the father of evil thoughts, but our own hearts are the mother, the devil ſuggeſteth, but it's our own hearts that conceive, according to the Pſal. miſt. They conceive miſchief and bring forth falſhood. It is the devil that blows up the fire of luſt in our hearts, and adds fuell to it by his delicious objects. That makes men ruſh into ſinne, as the horſe ruſheth into the battell. As we commonly ſay, he muſt needs runne whom the devil drives. Satan did but put it into Judas his heart to betray his Maſter, and preſently he ſets about his buſineſs. As ſoon as the devil had entred into him, he runs headlong to the deſtruction of his immortall ſoul. When a man hath winde and tide, and the ſails be up, he muſt needs go apace. Our affections are the ſails, our carnall intereſt and ſelf-ſeeking is the tide, and the devil is the winde. If our ſails are up,☜ and the tide favours us, the ſtream of the times, or our Dallilah luſts do proſper, and the devil comes and addes winde to the tide, and flatters us in our waies by promiſing us the ſame gales of proſperity ſtill, we fail apace and in abundance of delight for a time, till at length we fall down into the Mare mortuum, into the dead ſea of everlaſting miſery. Think upon this, who with a full career ſwim down with the current of the times, and care not whither you are carried, ſo be it your carnall intereſt may proſper, and that you may have the favour of a flattering world. You are acted by the devil, and certainly at death he will pay you your wages. He is that filthy, unclean, Idolatrous ſpirit that keeps the world in their ſuperſtitious waies, and which to this day beguiles the poor Indians, and holds the greateſt part of the world in Idolatry, and Heatheniſh impiety, to the great diſhonour of the true God, and to their own everlaſting condemnation. 2. He is the ſpirit of the world, becauſe he not only acts the world, but alſo becauſe the world willingly ſuffers it ſelf to be acted by him. Wicked men are ſaid to be led captive by him at his will.2 Tim. 2.26. He leads them in a ſtring to eternall perdition. As a Falconer carries his Hawk upon his fiſt, ſo the devil carries poor creatures. They do not take up arms to fight againſt him,Wicked men moſt properly are ſaid to act evil. And becauſe they willingly ſubmit themſelves to the devil; while they are acted by the devil, they may be ſaid to act, becauſe they do not reſiſt him. The godly are rather acted to evil, than ſaid to act evil, becauſe they do that which they allow not, and which under a ſerious debate with themſelves they utterly hate. but they willingly ſubject themſelves to his Government, preferring the devil before Chriſt, and theſe tranſitory enjoyments before the God of heaven. I may ſay the world is a ſworn enemy to Jeſus Chriſt, and a faithfull drudge to do the devils drudgery. As Chriſt admits none but voluntiers, and ſuffers none to be of his ſociety, but they that willingly ſubmit themſelves to his diſcipline: ſo the devil hath a great army of voluntiers, and they willingly accept of his tearms and conditions: This only is the difference, the godly do take Jeſus Chriſt for their Lord and Saviour directly, and as they ſerve Jeſus Chriſt who is the great Maſter, ſo they love him and embrace him for their Head and Governour; but now the wicked world doth not directly take the devil to be their Lord and Maſter, for the thought of a devil is odious in the hearts of all, both good and bad, and none would be ſaid to be the devils ſervants; but in as much as they voluntarily do his works, and ſubject themſelves to his yoke, they may be ſaid indirectly, and by conſequence, not only to have the devil for their Lord,Joh. 8. but for their father. Ye are of your father the devil, for his works ye will do.
2. As the world hath Satan for its evil ſpirit, ſo it hath another evil ſpirit, to wit, that imbred evil ſpirit of wickedneſs, that naturall frame of ſpirit in the hearts of wicked men, continually tending to the waies of ſinne. This worldly ſpirit, this ſpirit of ſinne, or this ſinfull ſpirit,1 Joh. 4.3. it is called the ſpirit of Antichriſt, for there is nothing ſo oppoſite to God the Father, God the Sonne, and God the holy Ghoſt, as ſinne is, and this ſpirit of ſinne within us.What a worldly ſpirit is. When men have an impetus of ſpirit, or a propenſity and a full bent of will to ſinne, then they are ſaid to have a worldly ſpirit. When their hearts are ſet upon the world, and upon their ſinnes, and they will contrive all the waies, and ſpate no coſt and charges to bring their wicked deſignes to paſs.A ſpirit of Idolatry. Men are ſaid to have a ſinfull ſpirit of Idolatry, when they will undergo any danger, and count nothing too much to loſe, ſo by it they may keep their Idols amongſt them.A ſpirit of Adultery. foreign, oculos plenos adulterae. Men have a ſpirit of Adultery, when their eyes are full of Adultery, and are ſo impious, that one might ſee the whore ſitting in the adulterers eyes, and they will ſpend their eſtates and their time, and all they have upon their beloved whores. When men covee after riches beyond meaſure, and care not how they grow rich, ſo they have it, and pull the meat out of the poors mouths by uſury and extortion, and never think they have enough, then they have a ſinfull ſpirit, that worldly ſpirit of covetouſneſs. This ſpirit of ſinne it is not only a ſpirit of Antichriſt, but Antichriſt it ſelf. There is a double Antichriſt, 1. A myſticall Antichriſt,A double Antichriſt. and this is ſinne. 2. A perſonall Antichriſt, which is excellenthy deſcribed by St Paul in the 2d to the Theſſalonians, where he is ſet forth by ſeverall characters, as theſe, 1. By his ſinne, he is called That man of ſinne, v. 3. 2. By his parniſhment, The ſonne of perdition. 3. By his pride, He exalts himſelf above all that is called God.foreign. 4. By his policy, he is called, The myſtery of iniquity. 5. By his hypocriſie, He works with all deceivableneſs of unrighteouſneſs. 6. By his ſucceſs, Many thouſands ſhall come in unto him. So likewiſe in the Revelation this perſonall Antichriſt is excellently deſcribed, the number of the Beaſt agreeing with Irenaeus his AATEINOS, and Gregory the 3d, Biſhop of Rome, pointing out, as it were by the finger, Gregory the 7th; otherwiſe Hildebrand, or the brand of hell his ſucceſſour, whom Phocas the Uſurper, having ſlain his Maſter Mauritius, cauſed to be proclaimed univerſall Biſhop, and Head over all the Churches of God. Then began this myſtery of iniquity to ſhew it ſelf. But there is a generation of men in the world, that hold there is no other Antichriſt but ſin, and that impure ſpirit of the world, that ſpirit of Antichriſt, denying that there is any perſonall Antichriſt at all. But they are groſly miſtaken, for this delineation which the Apoſtle holds forth of Antichriſt, cannot agree to things but to perſons. Howſoever ſinne it is a myſticall Antichriſt, and that which makes the perſonall Antichriſt to be an Antichriſt;foreign. A thing may be ſaid to be Antichriſtian, or to be Antichriſt in a double reſpect,foreign ſumitur aliquando, & ſignificat, 1. Pro, ſeu vice alicujus. 2. Contra, & fic fine compoſitione, & in compoſitione accipitur.
1. When it is ſet up in ſtead of Chriſt, and ſtands in his place.
2. When it oppoſeth and fighteth againſt Chriſt.
Sin is an Antichriſtian thing, or a myſticall Antichriſt upon this double account; 1. Becauſe it ſets it ſelf up in the heart of an unregenerate man in the place of Chriſt. It is Chriſts prerogative to have the heart. My ſon give me thy heart. Sinne ſteps into the throne, and ſtands there in Chriſts place. There is ſomething of Antichriſt in the beſt men that are upon the earth, becauſe ſinne remains within them. Saith the Apoſtle, What I would not, that I do,Rom. 7. and what I would, that do I not, now it is no more I, but ſinne that dwelleth in me. 2. Sin it is a myſticall Antichriſt, becauſe it oppoſeth Jeſus Chriſt, and fighteth againſt him; ſinne it oppoſeth Chriſt in all his Offices, as a Prophet, a Prieſt, and a King; in his Sacraments, in his worſhip, in his Word, in his Ambaſſadours, and in his Saints. Our own righteouſneſs in the former reſpect is Antichriſt. When men eſtabliſh their own righteouſneſs, they deſtroy the righteouſneſs of Chriſt, and make it of no effect. The devil is Antichriſt in both reſpects, for he ſets up himſelf in the place of Jeſus Chriſt, Matth. 4.Angels could fall no other waies, but by a ceflex of their underſtanding upon themſelves, when being held with an admiration of their own ſublimity, the memory of their ſubordination unto God, and their dependency on him, was drowned in this conceit, whereupon their adoration, love, and imitation of God, could not but be interrupted. Thus M. Hooker. He ſeeks to be worſhipped with the ſame worſhip which God is worſhipped withall. Saith the devil to Chriſt, If thou wilt fall down and worſhip me, all theſe things will I give thee. He tels a lie to make up the bargain, as if he had the power of the earth to beſtow it on whomſoever he pleaſeth, when the earth is the Lords and the fulneſs thereof. The devil deſires nothing more than to draw mens hearts from God, and to have that worſhip given unto him which is due unto God alone. Pride was the cauſe of his fall, as appears by that place,1 Tim. 3.6. Ordain not a novice, leſt being lifted up with pride he fall into the condemnation of the devil. And ſince the fall, through the pride of his minde, he hath ſought in all places to ſet up his worſhip in place of the moſt pure worſhip of God. Idolatry in Scripture-phraſe is called worſhipping of devils,1 Cor. 10.10. Rev. 9.20. and in worſhipping Idols they worſhip him. And as it is reported he hath feigned voices in the air, commanding that ſuch a Saint departed ſhould be worſhipped. As Romulus after he was dead appeared again (or the devil in the ſhape of Romulus) commanding that he ſhould be worſhipped for a God under the name Quirinus. And therefore that was the devil in Samuels mantle,1 Sam. 28.14. and not Samuel himſelf, becauſe he permitted Saul to worſhip him. The devil is Antichriſt alſo, becauſe he oppoſeth Chriſt. Chriſt had two eminent conflicts with him, one in the wilderneſs, where the devil was in preſence with him, tempting him to have unbeſeeming thoughts of God the Father,Mat. 4. If you be the Sonne of God, command that theſe ſtones be made bread: as if he ſhould have ſaid, Certainly if God were your Father, he would not let you be in ſo great ſtraits as to want bread. Earthly parents give their children food when they want, how much more ſhall God the Father give his only begotten Sonne, if thou art he, thoſe things that are convenient for him? It is not agreeable to the everlaſting providence of ſuch a Father, who is Lord of heaven and earth, to ſee his childe to be in want; command therefore that theſe ſtones be made bread, do a miracle that we may ſee thou art the Sonne of God. God the Father will work a miracle, before he will ſee his childe to want. This the devil did to take away his minde from the love of God his Father, and to drive him from his faith and confidence in God. Beſides, it had been a ſinne in Chriſt, if he had obeyed the devil. Chriſt had another ſore conflict with the devil, though not immediatly, yet mediatly by Peter; obſerve the ſubtilty of the devil, ſeeing he could not prevail upon him in a publick way, he comes upon him in a more covert way, tempting him in a beloved Diſciple. Jeſus Chriſt. ſpeaking of his ſufferings that were to come to him at Jeruſalem, Peter diſſwades him from going up thither; but what anſwer did Chriſt make him? Get thee behinde me Satan, Matth. 16.23.for thou ſavoureſt not the things which be of God, but the things which are of men. Chriſt preſently eſpied out Satan in Peter, though a beloved Diſciple, though a Saint, though one that ſpoke out of a good will to Jeſus Chriſt, and out of a deſire not to have his Maſter die.☜ O that we could ſo ſuddenly eſpie the devil tempting us in his wicked inſtruments, and when they tempt us, cry out, Avoid Satan, as Chriſt did. So that Satan is Antichriſt, and he is called Satan, becauſe he is Chriſts and the Churches adverſary, Apoliyon, the Deſtroyer, the roaring Lion, the ſubtill Serpent.
As the world hath a double evil ſpirit, to wit. Satan and that inbred wickedneſs that is in the world; ſo the children of God have a double Spirit, 1. The holy Spirit of God. 2. The Regenerate part within them: As appears by thoſe two places;Joh. 3.6. That which is born of the fleſh is fleſh, and that which is born of the Spirit is Spirit. The fleſh luſteth againſt the Spirit. By Spirit may be meant,foreign. either the holy Spirit of God ſtriving with us by his motions and impreſſions, or the Regenerate part within us, which is called a Spirit. The unregenerate part the corrupt fleſh is called a ſpirit: ſaith James, Jam. 4.5.The ſpirit within us luſteth to envy, i.e. that fleſhly part within us is full of envy. Luſteth to envy, the ſame word which is in the fore-mentioned place, the fleſh luſteth againſt the Spirit. And it is obſervable, that the ſame action that is applied to the fleſh, is applied to the Spirit, the fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh, i.e. luſteth againſt the Spirit. Now if the ſame action is applied to both the principles, to fleſh and Spirit, to wit, luſteth (which action is a proper action of ſpirits) therefore the unregenerate part is a ſpirit. And if the unregenerate, much more the regenerate. But you will ſay it is a contradiction to call the fleſh a ſpirit. Indeed to ſay naturall fleſh were a ſpirit, it were a contradiction in the very terms, but to ſay fleſh, i.e. corrupt fleſh, is a ſpirit, is no contradiction, but an abuſe of the word. But you will ſay, Analogum per ſe poſitum ſtat pro famoſiore ſignificatu, therefore ſeeing fleſh is put alone by it ſelf, it muſt not be meant of corrupt and ſinfull fleſh, but of naturall fleſh. To this I anſwer, That the unregenerate part is not Analogically but Aequivocally called fleſh. It is improperly ſo called, becauſe originall ſin by naturall generation is propagated from the parents to the children; according to the ſeries of generation, ſin running continually in a direct line, though it ſelf be the only obliquity.
Fourthly, We have a divine attribute noting the Deity of the bleſſed Spirit, in this particle [Which is of God.] We have not received the ſpirit of the world, but the Spirit which is of God; this phraſe in that the holy Spirit is ſaid to be of God imports three things.
1. That the Spirit proceeded after an ineffable manner from God the Father,Hic proceſſus apud Graecos dicitur foreign Abuſivè tamen. not excluding God the Sonne. Agreeable to this is that axiom in the Schools, Dius Pater est principium Sanctae Trinitatis, non tamen cauſa. Principium ordinis, ſive relationis, non eſſentie ſeu Deitatis.
2. Which is of God, Per Hebraiſmum, which is God. But the Spirit which is of God, i.e. but the Spirit which is God.
3. Which is of God] that is, which came from God: Saith Chriſt, I will pray the Father, and he ſhall ſend you another Comforter.Joh. 14.16 Hence note theſe two Obſervations, which I ſhall briefly diſcuſs and ſo paſs over.
1. That the Spirit, the third Perſon in the bleſſed Trinity, proceedeth from the Father and the Son. Not from the Father, excluding the Son, as the Eaſtern Churches ſay, but from the Father and the Son joyntly conſidered. From the Father, and ſo 'tis called the Spirit of God: Rom. 8.11If the Spirit of him who raiſed up Jeſus from the dead dwell in you, i. e. the Spirit of God, he alſo ſhall quicken your mortall bodies. From the Sonne, and ſo 'tis called the Spirit of Chriſt: If any man hath not the Spirit of Chriſt, Rom. 8.9.i.e. which proceedeth from Chriſt, he is none of his. In that the holy Spirit is called the Spirit of God,Sic Metaphraſtes in Romanos. Siquidem enim eſt ſpiritus Dei Patrīs non ipſe pater ſit, neceſſe eſt: & tamen quia Dei Spiritus eſt, verus Deus fit, oportet. and the Spirit of Chriſt, is obſerved theſe three things. 1. That the Spirit of God is God. 2. That he is a diſtinct perſon from the Father and the Son. 3. That he proceedeth from them both.
2. That the Spirit of God is God. Acts 5. Why hath Satan filled thy heart, to lie to the holy Ghoſt? thou haſt not lied unto men but unto God. 2 Sam. 23.2, 3. The Spirit of the Lord ſpake by me, and his word was in my tongue. The God of Iſrael ſaid, the reck of Iſrael ſpake to me. 1 Cor. 12.6. But there are diverſities of gifts, but the ſame God which worketh all in all. 1 John 5.7. For there are three that bear record in heaven, the Father, the Word, and the holy Ghoſt, and theſe three are one.
1. Conſider the Scripture gives thoſe attributes to the Spirit, which are only proper to God: 1. Eternity, Heb. 9.14. How much more ſhall the blood of Chriſt, who through the eternall Spirit, &c. 2. Omniſcience, 1 Cor. 2.10. The Spirit ſearcheth all things. 3. Omnipreſence, Pſal. 139.7. Whither ſhall I go from thy Spirit? 4. Almightineſs, 2 Tim. 2.7. Iſa 11.2.
2. Thoſe works are applied to the Spirit, which are onelyonly proper to God. 1. Creation, Gen. 1.2. And the Spirit moved upon the waters, i. e. as a Hen lieth upon her brood, cheriſhing it, and giving it heat, ſo did the Spirit of God lie upon that Chaos fomenting and cheriſhing it, Pſal 33.6. By the Word of the Lord were the heavens made, and all the hoſt of them by the breath of his mouth.
3. Adoration and worſhip is given to the Spirit,Quod ſi Spiritus non eſſet perſoua diſtincta. ſed tantum Dei virtus, utique non poſſit in invocatione diſtinctae illius fieri mentio, cum per particulam foreign aequalitèr & diſtinctè perſouae conjunguntur: Si non eſſet Deus, non eſset adorandus. which is only proper to God. We are ſaid to be baptized in the Name of the Father, Sonne, and of the holy Ghoſt. And St Paul in his Epiſtles frequently, The grace of our Lord Jeſus Chriſt, the love of God, and the communion of the holy Ghoſt be with you all, Amen, 2 Cor. 13.14.
Fifthly, We have the end for which the Spirit is given, i. e. That we might know the things which are freely given unto us of God. Without the Spirit we are in the dark, and we know not whither we go. But of this hereafter.
Sixthly, We have the adjunct or circumſtance put to the things which are given unto us of God, to wit, that they are given freely. That we might know the things which are freely given unto us of God.How God is ſaid to give us the things of ſalvation freely. God gives, and he gives freely, liberally and bountifully, and expects nothing at our hands but a thankfull heart. The things of God are given freely upon a double account:
1. In oppoſition to merit.
2. In oppoſition to compulſion and unwillingneſs.
God gives freely in oppoſition to merit. We deſerve nothing at Gods hands but hell and deſtruction. We merit hell, but we merit nothing elſe.Rom. 6.23. Primarily eternall death is meant there, as appears by the Antitheſis between life and death. 1 Cor. 4.7. The wages of ſinne is death, i.e. all manner of death, the death of afflictions, temporal death, eternall death; but the gift of God is eternall life, through Jeſus Chriſt our Lord. Our common mercies, as life, health, peace, liberty, friends, food for our bodies, and the like, are all from free-grace. What haſt thou that thou haſt not received, and that thou haſt not received freely? If our common mercies be of free-grace (for every ſtep we ſtep is a ſtep of mercy, the breath we breathe forth is Gods breath, and not our own, if he taketh away our breath we periſh) how much more are ſpiritual things of free-grace, which are more eminently called the things of God? It is of Gods abundant grace and goodneſs, that by his Spirit we might know our election of God.☜ God might have elected us unto everlaſting life, and we never have known it, untill we ſhould have enjoyed it. We might have been left in deſpair and under a cloud of temptation all our daies, had not God freely given unto us the earneſt of his Spirit. The Goſpel or the glad tidings of peace and reconciliation through Jeſus Chriſt, is of free grace, therefore it is called the Goſpel of his grace.Act. 14.3. So likewiſe Jeſus Chriſt is a moſt ſignall fruit and effect of Gods free grace and love to mankinde.Joh. 3 16. God ſo loved the world that he gave his only begotten Sonne, &c. Salvation by Jeſus Chriſt it is of free-grace. Eph. 2.5. By grace ye are ſaved. All of grace and nothing of debt. All from Gods love, and nothing that is in us. Gods good pleaſure and his free-grace is the impulſive cauſe of all our mercies, and that we are acquainted with thoſe myſteries which were hid from all eternity,Erigu me gratia divina, ſed terret me indignitas mea, atqui ſi dignus eſſem, jam non eſset gratia, ſed merces, ſi ex operibus, utique non ex gratia: gratia cuim non eſt gratia ullo modo, niſi ſit gratuita omni modo. oie Gethardus. untill theſe laſt ages. Aſcribe all to free grace, and account thy ſelf leſs than the leaſt of all Gods mercies, and unworthy of any ſmile, or any favour from Gods hands. So likewiſe God gives freely in oppoſition to compulſion or unwillingneſs; ſay the Schoolmen, Gods will is the cauſe of all things; Eph. 1.11. Who worketh all things according to the counſell of his own will. Nothing moves God to do good to poor ſinners, but the riches of his grace in Jeſus Chriſt. Remember this thou poor drooping ſoul, that complaineſt by reaſon of the burden of thy ſinnes, and thinkeſt that the multitude of thy ſinnes do exceed the greatneſs of Gods mercies. As the moſt righteous man that ever lived could merit nothing at Gods hands, or move God to beſtow any thing upon him upon his own account: ſo neither can the greateſt ſinner that ever lived hinder God, or his ſinnes put a ſtop in Gods way, that he cannot ſhew him mercy in Jeſus Chriſt, if God be pleaſed to ſhew him mercy. God ſheweth mercy becauſe he will ſhew mercy.Rom. 9.15 Exod. 33.19. God is gracious becauſe he will be gracious. As all thy prayers, tears, duties, faſtings, watchings, can prevail nothing with God, but upon the account of Jeſus Chriſt, ſo neither can thy unkindneſs, thy unprofitableneſs, thy ſinfulneſs, thy diſingenuous and fooliſh carriage with the great God of heaven and earth, keep God from ſhewing thee mercy. God hath his therefores of mercy in himſelf, and not in the creature, Ezek. 30.18. Therefore will the Lord wait that he may have mercy upon you, and therefore will he be exalted, that he may have compaſſion upon you. It is a ſtrange therefore that hath no dependance upon the words foregoing, but upon Gods infinite mercy: God ſhews mercy becauſe he delights in mercy. God gives us heaven, becauſe he delights to magnifie his glory upon all the veſſels of mercy. And when we by our prayers at the Throne of grace, obtain good things at the hand of God, we do not change God; but only thoſe things which God had decreed from all eternity to give us, upon the condition of our asking, though not for our asking, we receive in time when we beg them at Gods hands.
Ob. How can the things of ſalvation, as Juſtification; Adoption, &c. be freely given unto us of God.Baxter in his excellent Book called the Saints Everlaſting Reſt. ſeeing Chriſt Jeſus hath purchaſed them for us?
Anſ. 1. The purchaſe of Chriſt doth not claſh with the freeneſs of the things of God to us. They were dear to Chriſt, but free to us. If the Father freely gives the Sonne, and the Sonne freely paies the debt, and if God freely accepts that way of payment, when he might have required all which Chriſt hath done, at our hands, and if the Father and the Sonne, and the holy Ghoſt do freely offer thoſe things which Chriſt hath purchaſed for us upon a cordiall acceptation of them, and receiving of them by the hand of faith, then the purchaſe of Chriſt doth not hinder but that the things of eternity may be free to us.
2. There are ſome things which Chriſt cannot properly be ſaid to purchaſe for us, but God out of the abundance of his mercy, added as it were an over-plus to the death and ſufferings of Jeſus Chriſt. Heaven and eternall glory, and the beatificall viſion, is not ſtrictly ſaid to be purchaſed by Chriſt, but it is a redundancy of the Fathers love. The immediate effect of Chriſts death, is Juſtification, a redeeming us from the curſe of the Law, and from the wrath of God which was due to our ſinnes. The more remote and conſequentiall effect is heaven and eternall glory.
Having explained the words, I come now to raiſe ſome Obſervations from them. From the matter implied, That the teachings of the Spirit are abſolutely neceſſary to know the things of God, Obſerve this Note,
That none can know the things of God, but thoſe who have the teachings of the Spirit upon their hearts.
From the words expreſſed obſerve,
1. That worldly men, or the men of this world, are led by a worldly ſpirit.
2. That the ſpirit of the world is altogether oppoſite to the Spirit of God.
3. That all that are the people of God have or ſhall receive the Spirit of God.
4. That the end why they receive the Spirit, is, that they may know the things of God.
5. That all things are given to us freely of God.
The Obſervation which is the ſubject of my enſuing diſcourſe, is drawn from the thing implied; which is this,
That none can know the things of God, but thoſe that have the teachings of the Spirit upon their hearts.
In the handling this Obſervation, I ſhall ſhew,
Firſt, The various acceptation of the word Spirit, and that here is meant the Spirit of God.
Secondly, What are the teachings of the Spirit.
1. By way of premonition, that it is a very hard thing to know them.
2. Poſitively, according to the Scripture phraſe, what they be.
Here briefly I ſhall diſtinguiſh between the motions, impreſſions and flaſhes of the Spirit, and the teachings of the Spirit.
Thirdly, How the Spirit teacheth, to wit,
1. By enlightning our underſtandings.
2. By taking away that enmity which is upon our wils againſt the things of God.
Fourthly, Shew what more peculiar things the Spirit teacheth.
Fifthly, What manner of teachings they are.
Sixthly, Prove the concluſion, That none can know the things of God, but they that have the Spirits teachings.
Seventhly, Make application, 1. By way of Information, to ſhew that the greateſt part of Chriſtians are void of the teachings of the Spirit upon their hearts. 2. By way of Exhortation, to ſtirre you up to ſeek after the teachings of the Spirit; and this Exhortation is preſſed home upon a threefold account. And a threefold cord is not eaſily broken.
1. From the excellency of the Spirits teachings, and of that light which comes thereby, above all other teachings, and above all other knowledge whatſoever.
2. Becauſe if the Spirit teacheth thee, it is an evident ſign thou art the friend of God.
3. If the Spirit teacheth thee, it is a ſign thou art inſtated into the Covenant of grace.
Eighthly, I ſhall give ſeverall ſignes whereby we may know we are taught of the Spirit.
Ninthly, Shew how we may diſtinguiſh between the more extraordinary teachings of the Spirit upon our hearts, which are peculiar to more eminent Saints, and other teachings.
Tenthly, Shew the times wherein the Spirits teachings are moſt manifeſt. 1. In times of affliction. 2. Near the time of death.
Eleventhly, Anſwer ſome doubts and queſtions ariſing from the Spirits teachings.
Twelfthly, Shew that it is the duty of every one to walk up to the light which he hath received.