CHAP. 6: Of Communion with Christ in Holiness.

 

 OUR communion with the Lord Jesus, as to the grace of sanctification, is next to be considered. And herein we must show, 1. What are the peculiar actions of the Lord Christ as to this communion. And, 2. What is the duty of the saints herein.

 

1, There are several acts ascribed to the Lord Jesus in reference to this particular. As, (1.) His interceding with the Father, by virtue of his oblation in the behalf of his, that he would bestow the Holy Spirit on them. (2.) His prayer being granted, as the Father always hears him, he actually sends his Spirit into the hearts of his saints, there to dwell in his stead, and to do all things for them, and in them, which he himself has to dcr. For this is the Lord Christ by faith to be looked to, and, that not only in respect of the first enduing of our hearts with his Holy Spirit, but also of the continual supphes of it, drawing forth and exciting more effectual operations and actings of that indwelling Spirit. (3.) There is that which we call habitual grace, that is, the fruits of the Spirit.” That which is born of. the Spirit is spirit,.' John 3: 6. - That which is produced by the Holy Ghost in the heart of a man when he is regenerate; that which makes him so, is spirit; in opposition to the flesh, or that enmity which is in us by nature against God. It is faith, love, joy, hope, and the rest of the graces of the gospel, in their root or common principle. These things being premised, as to the nature of it, let us now consider what we are to eye in the Lord Jesus, in reference hereto, in order to our communion with him therein. 

 

 (1.) As I said of the Spirit, so in the first place I say of this, it is of the purchase of Christ, and is so to be looked on.” It is given unto us, for his sake, to beheve on him,” Phil. 1: 29. The Lord, on the behalf of Christ, for his sake, because it is purchased, and procured by him for us, bestows faith, and by the same rule, all grace upon us. Did we continually consider all grace as the fruit of the purchase of Christ, it would be an exceeding endearment on our spirits. Nor can we, without this consideration, according to the tenor of the gospel, ask or expect any grace. It is no prejudice to the free grace of the Father, to look on any thing as the purchase of the Son; it was from that grace that he made that purchase. And in the receiving grace from God, we have not communion with Christ, who is the storehouse of it, unless we look upon it as his purchase. He has obtained that we should have life in us; be humble, holy, beheving, by destroying the works of the devil in us. (2.) The Lord Christ doth actually communicate this grace unto his saints, and bestows it on them. For, the Father actually invests him with all the grace whereof he has made a purchase, (as he received the promise of the Spirit,) which is all that is of use for the bringing his many sons to glory.” It pleased the Father, that in him. all fullness should dwell,” Col. 1: 17. That he should be invested with a fullness of that grace, which is needful for his people. Being thus actually vested with this power and fullness, he designs the Spirit to take of this fullness and to give it unto us. He shall take of mine and skew it unto you,” John 16: 15. The Spirit takes of that fullness that is in Christ, and in the name of the Lord Jesus bestows it actually on, them, for whose sanctification he is sent.

 

 2. How they hold communion with the Lord Christ,. and wherein,, shall now be declared. They continually eye the Lord Jesus as the great Joseph, that hath the disposal of all the granaries of the kingdom of heaven committed unto him; as one in whom it hath pleased the Father to gather all things unto an head, Ephes. 1: 10, that from him all things might be dispensed unto them. All treasures, all fullness, the Spirit, not by measure, are in him. And this fullness, in reference to their condition,. they eye in these three particulars

 

 (I.) In the preparation unto the dispensation mentioned, in the expiating, purging, purifying efficacy of his blood; it was a sacrifice not only of atonement as offered, but also of purification, as poured out. This the apostle eminently sets forth, Heb. 9: 13, 14,” For if the blood of bulls and goats, and the ashes of an heifer, sprinkling the unclean, sanctifies to the purifying of the flesh, how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot unto God, purge your consciences from dead works, that you may serve the living God” This blood of his is that which answers all typical institutions, for carnal purification, and therefore hath a spiritually purifying, cleansing, sanctifying virtue in itself, as offered and poured out. The saints see that in themselves they are still exceedingly defiled; and indeed to have a sight of the defilements of sin is a more spiritual discovery, than to have only a sense of the guilt of sin. This follows every conviction, and is commensurate to it, especially such as reveal the purity of God, and his ways. Hereupon they cry, with shame within themselves, Unclean in their natures, unclean in their persons, unclean in their conversations. For the removal of this, they look in the first place to the purifying virtue of the blood of Christ, which is able to CQ cleanse them from all their sins,” 1 John 1: 7; being the spring from whence flowed all the purifying virtue, which in the issue will

 

take away all their spots and stains. This they dwell upon with thoughts of faith; they roll it in their minds and spirits. Here faith obtains new life, new vigor, when a sense of vileness hath even overwhelmed it.

 

Here is a fountain opened; draw nigh, and see its beauty, purity, efficacy. Here is a foundation laid of that work, whose accomplishment we long for. One moment's communion with Christ by faith herein, is more effectual to the purging of the soul, to the increasing of grace, than the utmost self-endeavours of a thousand ages.

 

 (2.) They eye the blood of Christ as the blood of sprinkling; without which there is no actual purification. This the apostle largely describes, Heb. 9:” When Moses” (says he,)” had spoken every precept to the people, according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the covenant, which God hath enjoined unto you; moreover, he sprinkled with blood both the tabernacle and all the vessels of the ministry; and almost all things are by the law purged with blood; it was therefore necessary that the patterns of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these,” ver. 19, &c. He had formerly compared the blood of Christ to the blood of sacrifices, as offered in respect of the purchase it made; now he compares it unto that blood as sprinkled, in respect of its application to purification and holiness. And he tells us how this sprinkling was performed, it was by dipping hyssop in the blood of the sacrifice, and so dashing it upon the things and persons to be purified. Hence David, in a sense of the pollution of sin, prays that he may be purged with hyssop, Psal. 11. 7. For that this peculiarly respected the defilement of sin, is evident, because there is no mention made in the institution of any sacrifice, after that of the lamb before mentioned, of sprinkling blood with hyssop, but only in those which respected purification of uncleanness. Now, this branch of hyssop, wherein the blood of purification was prepared for the sprinkling the unclean, is, unto us, the free promises of Christ. The cleansing virtue of the blood of Christ hes in the promises, as the blood of sacrifices in the hyssop, ready to pass out to them that draw nigh thereto. Therefore the apostle argues from receiving the promises to universal holiness.” Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God,” 2 Corn 8: 1. This then the saints do; they eye the blood of Christ as it is in the promise, ready to issue out upon the soul for the purification thereof; and thence is purging and cleansing virtue to be communicated to them, and by the blood of Christ are they to be purged from all their sins.

 

 (3.) They look upon him, as he is the only dispenser of the Spirit, and of all the grace of sanctification and holiness. They consider, that upon his intercession it is granted to him that he should make effectual all the fruits of his purchase, to the sanctification, the purifying, and making glorious in holiness, of his people. They know that this is actually to be accomplished by the Spirit, according to the innumerable promises given to that purpose. He is to sprinkle that blood upon their souls; he is to create the holiness in them that they long after; he is to be himself in them” a well of water springing up to everlasting life.” In this state they look to Jesus; here faith fixes itself in expectation of his giving the Spirit for all these purposes; mixing the promises with faith, and so becoming actual partakers of all this grace. This is their way, this is their communion with Christ; this is the life of faith as to grace and holiness. Blessed is the soul that is exercised therein,” He shall be as a tree planted by the waters, that spreadeth forth her roots by the river, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit,” Jer. 17: 8. Convinced persons, who know not Christ, nor the fellowship of his sufferings, would spin an holiness out of their own bowels; they would work it out in their own strength. They begin it with trying endeavors, and follow it with vows, duties, resolutions, engagements, sweating at it all the day long. Thus they continue for a season, and often end in apostasy. But the saints of God do, in the very entrance of their walking with him, reckon upon it, that they have a threefold want.

 

 1. Of the Spirit of holiness, to dwell in them. 2. Of an habit of holiness, to be infused into them. 3. Of actual assistance, to work all their works for them; and that if these should continue to be wanting, they can never, with all their might, power, and endeavors, perform any one act of holiness before the Lord. They know that of themselves they have no sufficiency; that” without Christ they can do nothing;” therefore they look to him who is entrusted with a fullness of all these in their behalf, and thereupon by faith derive from him an increase of that whereof they stand in need. Thus, I say, have the saints communion with Christ, as to their holiness. From him do they receive the Spirit to dwell in them; from him the new principle of life, which is the root of all their, obedience; from him have they actual assistance for every duty. In waiting for, and. receiving these blessings, they spend their lives and time with him. In vain is help looked for from other mountains. In vain do men spend their strength in following after righteousness, if this be wanting. Fix thy soul here! thou shalt not tarry until thou be ashamed. This is the way, the only way, to obtain full, effectual manifestations of the Spirit's dwelling in us; to have our hearts purified, our consciences purged, our sins mortified, our graces increased, our souls made humble, holy, zealous, like to him; to have our lives fruitful, our deaths comfortable; let us herein abide, eyeing Christ by faith, to attain that measure of conformity to him which is allotted us in this world, that when we shall” see him as he is, we may be like him.” 

 

CHAP. 8: Of Communion with Christ in Privileges.

 

 The third thing wherein we have communion with Christ, is grace of privilege before God. The privileges we enjoy by Christ, are great and innumerable. To insist on them in particular would be work for a whole life. I shall take a view of them only in the head. This is our adoption:” Beloved, now we are the sons of God,” 1 John 3: 2. This is our great and fountain privilege. Whence is it that we are so It is from the love of the Father; ver. 1,” Behold what love the Father hath given unto us, that we should be called the sons of God!” But by whom immediately do we receive this honor” As many as beheve on Christ, he gives them this power to become the sons of God,” John 1: 12. Himself was appointed to be the” first-born among many brethren;” and his taking us to be brethren, makes us become the children of God. Now that God is our Father, by being the Father of Christ, and we his children, by being the brethren of Christ, being the head and sum of all the honor, privilege, and title we have, let us a little consider the nature of that act whereby we are invested with this, namely, our adoption..

 

 Now adoption is the authoritative translation of a behever by Jesus Christ, from the family of the world and Satan, into the family of God, with his investiture in all the privileges and advantages of that family. To the complete adoption of any person, these five things are required:--1. That he be actually, and of his own right, of another family than that where into he is adopted. He must be the son of one family or other in his own right, as all persons are: 2. That there be a family unto which of himself he hath no right, where into he is to be grafted: 3. That there be an authoritative legal translation of him, by some that have power thereto, from one family into. another. 4. That the adopted person be freed from all obligations to the family, from whence he is translated, otherwise he can be no way serviceable to the family where into he is engrafted. 5. That by virtue of his adoption, he be invested in all the rights, privileges, and title to the whole inheritance of the family into which he is adopted, in as full and ample a manner as if he had been born a son therein. Now all these circumstances concur, and are found in the adoption of behevers.

 

 1. They are, by their own original right, of another family than that whereunto they are adopted. They are by nature the children of wrath, Eph. 2: 3; sons of wrath; of that family whose inheritance is wrath; called” the power of darkness,” Col. 1: 13; for from thence doth God GQ translate them into the kingdom of his dear Son.” This is the family of the world and of Satan, of which by nature behevers are. Whatever is to be inherited in that: family, as wrath, the curse, death, hell, they have a right thereto.

 

 2. There is another family whereunto they are to be translated, and whereunto, of themselves, they have neither right nor title. This is that family in heaven and earth which is called after the name of Christ, Eph. 3: 15; the great family of God: God hath an house and family for his children, of whom some he maintains on the riches of his grace, and some he entertains with the fullness of his glory. This is that house whereof the Lord Christ is the great dispenser, it having pleased the Father” to gather together in one all things in him, both which are in heaven and which are in earth, even in him,” Eph. 1: 10. Herein live all the sons and daughters of God, spending largely on the riches of his grace. Unto this family, of themselves, they have no right nor title, they are wholly ahenated from it, Eph. 2: 12, and can lay no claim to any thing in it. God driving fallen Adam out of the garden, and shutting up all ways of return with a flaming sword, abundantly declares that he, and all in him, had lost all right of approaching to God in a family relation. Corrupted, cursed nature is not vested with the least right to any thing of God; therefore they have an authoritative translation from one of these famihes to another: a judicial exalting into' that family where God is the Father, Christ the elder brother, all saints and angels brethren, and fellow-children, and the inheritance a crown immortal and incorruptible, that fades not away.

 

 Now this, as unto us, has sundry acts. (1.) The giving a behever a new name in a white stone, Rev. 2: 17: they that are adopted are to take new names; they change the names they_ had in their old famihes, to take the names of the famihes whereunto they are translated. This new name is, A child of God; that is the new name given in adoption; and no man knows what is in that name but only he that doth receive it. And this new name is given, and written in a white stone; that is the tessera of our admission into the house of God. It is a stone of judicial acquitment. Our adoption by the Spirit is grounded on our absolution in the blood of Jesus, and therefore is the new name in the white stone; privilege grounded on discharge. The white stone quits the claim of the old family; the new name gives entrance to the other. (2.) An enrolling of his name in the catalogue of the household of God, admitting him thereby into fellowship therein. (3.) Testifying to his conscience his acceptance with God, enabling him to behave himself as a child.

 

3. The two last things required to adoption are, that the adopted person be freed from all obligations to the family from whence he is translated, and invested with the rights and privileges of that whereto he is translated. Now, because these two comprize the whole issue of adoption, wherein the saints have communion with Christ, I shall handle then together, referring the concernments of them -unto these four heads:-Liberty; title, or right; boldness; correction: these are the things the adopted person receives by his adoption, wherein he holds communion with the Lord Jesus.

 

 1. Liberty. The Spirit of the Lord, that was upon the Lord Jesus, anointed him to proclaim liberty to the captives, Isai. lxi. 1; CQ and where the Spirit of God is,” that is, the Spirit of Christ, given to us by him because we are sons,” there is liberty,” 2 Cor. 3: 17. All spiritual liberty is from the Spirit of adoption. Whatever else is pretended is licentiousness. So the apostle argues, Gal. 4: 6, 7,” He has sent forth his Spirit into your hearts, crying, Abba, Father;” wherefore ye are no more servants,” no more in bondage, but have the liberty of Sons.

 

 (1.) Behevers are freed from the instituted law of ordinances, which, upon the testimony of the apostles, was a yoke which” neither they nor their fathers,” in the faith,” could bear,” Acts 15: 10. Wherefore Christ blotted out this hand-writing of ordinances that was against them, which was contrary to them, and took it out of the way, nailing it to his cross, Col. 2: 14; and thereupon the apostle, after a long dispute concerning the liberty that we have from that law, concludes with this instruction, Gal. 5: 1,” Stand fast in the liberty wherewith Christ has made us free.” 

 

 (2.) In reference to the moral law. The first thing we have liberty from is its rigour and terror in commanding, Heb. 12: 18-22;” We are not come to the mount that might be touched, and that burned with fire, to the whirlwind, darkness, and tempest, to the sound of the trumpet, and the voice of words, which they that heard besought that they might hear it no more; but we are come to mount Sion,” &c. As to that administration of the law wherein it was given out with dread and terror, and so exacted its obedience with rigor, we are freed from it, we are not called to that estate. Secondly, from the impossibility of the accomplishment, and its insufficiency for its primitive end by reason of sin. Or we are freed from the law as the instrument of righteousness, since by the impossibility of our fulfilling it, it is become insufficient for any such purpose, Rom. viii. 3, Gal. 3: 21, 23. There being an impossibility of obtaining_ life by the law, we are exempted from it as to any such end, and that by the blood and righteousness of Christ, Rom. viii. 3. And we are freed, thirdly, from the issue of its transgression.

 

 There is a liberty in_ the family of God, as well as a liberty from the family of Satan. Sons are free, their obedience is a free obedience, they have the Spirit of the Lord, opposed to the Spirit of bondage, Rom. viii. 15. Now this liberty of our Father's family, which we have as sons and children, being adopted by Christ through the Spirit, is a spiritual largeness of heart, whereby the children of God freely, willingly, genuinely, without fear, terror, bondage, and constraint, go forth unto all holy obedience in Christ. This son-like freedom of the spirit in obedience, consists in sundry things.

 

 First, In the principles of all spiritual service, which are life and love; the one respecting the matter of their obedience, giving them power; the other respecting the manner of their obedience, giving them joy and sweetness in it. (1.) It is from life, that gives them power as to the matter of obedience, Rom. viii. 2.” The law of the spirit of life in Christ Jesus sets them free from the law of sin and death,” it frees them, it carries them out to all obedience freely. So that they walk after the Spirit, ver. 1, that being the principle of their workings, Gal. 2: 20,” Christ lives in me, and the life which I now live in the flesh, is by the faith of the Son of God;” the life which I now live in the flesh, that is, the obedience which I yield unto God, whilst I am in the flesh, -it is from a principle of life, Christ living in me. There is then power for all living unto God, from Christ in them, the Spirit of life, from Christ carrying them out thereto.

 

 Hence you may see the difference between the liberty that slaves assume, and the liberty which is due to children. Slaves take liberty from duty; children have liberty in duty; there is not a greater mistake in the world, than that the liberty of sons in the house of God, consists in this, that they can perform duties, or take the freedom to omit them; they can serve in the family of God; that is, they think they may if they will, and they can choose whether they will or not. This is a liberty stolen by slaves, not a liberty given by the Spirit unto sons. The liberty of sons is in the inward spiritual freedom of their hearts, naturally and kindly going out in all the ways and worship of God. When they find themselves straitened, and shut up in them, they wrestle with God for enlargement, and are never content with the doing a duty, unless it be done as in Christ, with free, genuine, and enlarged hearts. The liberty that servants have is from duty, the liberty given to sons is in duty.

 

 Again, the liberty of slaves, or servants, is from mistaken deceiving conclusions; the liberty of sons is from the power of the indwelling Spirit of grace; or the liberty of servants is from outward dead conclusions, the liberty of sons from an inward living principle.

 

 (2.) Love, as to the manner of their obedience, gives them delight and joy. 1. Love is the source of all their duties, hence our Savior resolves all obedience into the love of God, and our neighbor; and St. Paul upon the same ground tells us,” That love is the fulfilling of the law.” Where love is in any duty, it is complete in Christ. How often doth David, even with admiration, express this principle of his walking with God; 11 Oh,” says he,” how I love thy commandments!” This gives saints delight, that the commandments of Christ arc not grievous to them. Jacob's hard service was not grievous to him, because of his love to Rachel; no duty of a saint is grievous to him, because of his love to Christ. They do from hence all things with delight and complacency, hence do they long for advantages of walking with God, pant after more ability, and this is a great part of their son-like freedom in obedience. It gives them joy in it; there is

 

no fear in love,” but perfect love castes out fear;” when the soul is influenced to obedience by love, it expels that fear which is the issue of bondage. Now when there is a concurrence of these two, life and love, there is freedom, liberty, largeness of heart, exceedingly distanced from that strait and bondaged frame, which many walk in all their days. 2. The object of their obedience is represented to them as desirable, when to others it is terrible. In all their approaches to God, they eye him as a Father; they call him Father, Gal. 4: 6, not in a form of words, but in the spirit of sons. God in Christ is continually before them, not only as one deserving all the honor and obedience which he requires, but also as one exceedingly to be delighted in, as being all-sufficient to satisfy all the desires of the soul; when others bury their talents, as having to deal with an austere master, they draw out their strength to the uttermost, as drawing nigh to a gracious rewarder. They go from the principle of life and love, to the bosom of a living and loving Father; they do but return the strength they receive unto the fountain, unto the ocean. 3. Their motive to obedience is love, 2 Cor. 5: 14: from an apprehension of love they are effectually carried out by love, to give up themselves unto him who is love. What a freedom is this P What a largeness of spirit is -in them who walk according to this rule Darkness, fear, bondage, conviction, accompany others in their ways; the sons by the spirit of adoption have light, love with complacency in all their walking with God; the world is an universal stranger to the frame of children towards their Father's house. 4. The manner of their obedience is willingness. They yield themselves unto God, as those that are alive from the dead, Rom. 6: 13; they yield themselves, give up themselves willingly, cheerfully, freely;” with my whole heart,” says David; they present themselves a living sacrifice, and a willing sacrifice. 5. The rule of their walking with God, is the law of liberty, as divested of all its terrifying, threatening, condemning, cursing power, and rendered in the blood of Jesus, sweet, tender, useful, directing, helpful as a rule of walking in the life they have received, and earnestly seeking the life they have not. I might give more instances. These may suffice to manifest that liberty of obedience in the family of God, which his sons and daughters have, that the poor Gibeonites are not acquainted with.

 

 2. The second thing which the children of God have by adoption, is title. They have a title to all the privileges of the family whereinto they are translated; this is the pre-eminence of the true sons of any family. The ground on which Sarah pleaded the ejection of Ishmael, was, that he was the son of the bondwoman, Gen. 21: 10; and so no genuine child of the family, and therefore could have no right of heirship with Isaac. The apostle's arguing is,” We are no more servants, but sons, and if sons, then heirs,” Gal. 4: 7, then have we right and title, and being not born hereunto (for” by nature we are the children of wrath” ) we have this right by our adoption. Now the saints hereby have a double right and title; proper and direct, in respect of spirituals: consequential, in respect of temporals.

 

 (1.) They have a title unto the whole administration of the family of God here. The supreme administration of the house of God, is in the hand of the Lord Christ; as to the institution of ordinances and dispensation of the Spirit, to enliven those ordinances for the end of their institution. And hereof they are the prime objects, all this is for them; and exercised towards them; God hath given Jesus Christ to be the” head over all things unto the church, which is his body,” Eph. 1: 22, 23. He hath made him the head over all these spiritual things, committed the authoritative administration of them all unto him, to the use and behoove of the church, that is, the family of God. This is the aim of the Lord Christ in the institution of all gospel-ordinances, that they may be of use for the house and family of God, and all his, children and servants therein.

 

 They, and they only, have right and title to God's administrations, and the privileges of the family of God, as they are held out in his church according to his mind. The church is the house of God; herein he keeps and maintains his whole family, ordering them according to his will. Now, who shall have any right in the house of God, but his children We will not allow a right to any but our own children in our houses; will God, think you, allow any right in his house, but to his children” Is it meet to take the children's bread and to cast it unto dogs” We shall see that none but children have any title to the privileges and advantages of the house of God, if we consider, 1. The nature of that house: it is made up of such persons, that it is impossible any but adopted children should have right to a place in it; it is composed of” living stones,” I Pet. 2: 5.” A chosen generation, a royal people, a holy nation, a peculiar people,” ver. 9. A people that are all righteous, Isa. 9: 21. The way of the house is a way of holiness, which the unclean shall not pass through, chap. xxxv. 8. Yea, expressly they are the sons and daughters of the Lord God Almighty, 2 Cor. 6: 17, 18. It is true that oftentimes at unawares other persons creep into the great house of God; and so there becomes in it not only vessels of gold and silver, but also of wood and clay, &c. 2 Tim. 2: 20. But they only creep in, as Jude speaks, ver. 4, they have no right nor title to it. 2. The privileges of the house are such as will not suit nor profit any other. To what purpose is it to give food to a dead man Will he grow strong by it The things of the family and house of God, are food for living souls. What will outward signs avail, if life and power be away Look upon what particular you please of the saints' enjoyments in the family of God, you shall find them all suited to behevers, and being bestowed on the world, would be pearls in the

 

snouts of _swine. It is then only the sons of the family that have this right; they have fellowship with one another, and with the Father and the Son Jesus Christ. They” set forth the Lord's death till he come;” they are entrusted with all the ordinances of the house, and the administration of them; and who shall deny them the enjoyment of this right, or keep them from what Christ hath purchased for them 3. They have a title to the future fullness of the inheritance that is purchased for this whole family by Jesus Christ. If you be Christ's, then are you Abraham's seed,” and heirs according to the promise,” Gal. 3: 29: heirs of the promise, that is, of all things promised unto Abraham in and with Christ.

 

 (2.) Besides this principal, the adopted sons of God have a consequential right unto the things of this world, that is, unto the portions of it, which God is pleased to entrust them with. Christ” is the heir of all things,” Heb. 1: 3. All title to the things of the creation was lost and forfeited by sin. The Lord by his sovereignty, bad made an original grant of all things here below for man's use. Sin reversed this whole grant; all things were set at liberty from the subjection unto him; yet that liberty being a taking them off from the end to which they were originally appointed, is a part of their vanity and curse. It is evil to any thing to be laid aside as to the end to which it was primitively appointed; by this means the whole creation is turned loose from any subordinate ruler; and man having lost the whole title whereby he held his dominion over, and possession of the creatures,

 

has not the least color of interest in any one of them, nor can lay any claim unto them; but now the Lord, intending to take a portion to himself, out of fallen mankind, to be heirs of salvation, he doth not immediately destroy the works of creation, but reserve them for their use in their pilgrimage. To this end he invests the whole right and title of them in the second Adam, which the first had lost; he appoints him heir of all things. And

 

thereupon his adopted ones, being fellow-heirs with Christ, come also to have a right unto the things of this creation.

 

 This they have by,, their adoption, that, 1. Look what portion so ever God is pleased to give them, they have a right unto it, as it is re-invested in Christ, and not as it hes wholly under the curse and vanity that is come upon the creation by sin, and therefore can never be called to an account for usurping that which they have no right to, as shall all the sons of men, who violently grasp those things which God has set at liberty from under their dominion. 2. By this their right they are led to a sanctified use of what thereby they enjoy, inasmuch as the things themselves are to them pledges of the Father's love, washed in the blood of Christ, and endearments upon their spirits to live to his praise, `1~ who gives them all things richly to enjoy.” 

 

 Unbehevers have no true right to any thing of what kind so ever that they possess. They have no true right even to the temporal things they possess; it is true they have a civil right in respect of others, but they have not a sanctified right in respect of their own souls. They have a right that will hold plea in the courts of men, but not a right that will hold in the court of God, and in their own conscience. It will one day be sad with them, when they shall come to give an account of their enjoyments. When the God of glory shall come home to any of them, either in their consciences here, or in the judgment that is to come, and speak with terror: I have suffered you to enjoy corn, wine, and oil, a great portion of my creatures; you have rolled yourselves in wealth and prosperity, when the right heirs of these things lived poor, and low, and mean at the next doors; give in now an answer, what and how you have used these things, what have you laid out for the advancement _ of the gospel What have you given unto them for whom nothing was provided What contribution have you made for the poor saints Have you had a ready hand, and willing mind to lay down all for my sake They shall be compelled to answer as the truth is; Lord, we had indeed a large portion in the world, but we took it to be our own, and thought we might have done what we would with our own; we have eat the fat, and drank the, sweet, and left the rest of our substance for our babes; we have spent somewhat upon our lusts, somewhat upon our friends, but the truth is, we cannot say that we have made friends of this unrighteous mammon, that we used it to the advancement of the gospel, or for ministering unto thy poor saints.

 

 3. Boldness with God by Christ is another privilege of our adoption; but hereof I have spoke at large before.

 

 4. Affliction also as proceeding from love, as leading to spiritual advantages, as conforming to Christ, as sweetened with his presence, is the privilege of children,’ Heb. 12: 4-6.

 

 This, I say, is the head and source of all the privileges which Christ has purchased for us, wherein also we have fellowship with him; fellowship in name; we are, as he is, sons of God: fellowship in title; we are heirs, co-heirs with Christ: fellowship in likeness and conformity; we are like the first-born of the family: fellowship in honor; “he is not ashamed to call us brethren:” fellowship in sufferings:” he learned obedience by what he suffered;” and every son is to be scourged that is received: fellowship in his kingdom; we shall reign with him.

 

 The Foundation of our Communion with the Holy Ghost. The foundation of all our communion with the Holy Ghost consisting in his mission, or being sent to be our Comforter by Jesus Christ, the whole matter of that economy or dispensation is first to be considered, that so we may have a right understanding of the truth inquired after. Now the main promise hereof being given, John 16: I shall take a view of it as there proposed.

 

Our blessed Savior being to leave the world, having acquainted his disciples what entertainment they were like to find in it, gives the reason why he now gave them the tidings of it, ver. 1,” These things have I spoken, that you should not be offended;” lest you should be surprised, so as to be offended at me, and fall away from me. You are now forewarned what you have to look for. Yea, says he, ver. 2, having acquainted you in general, that you shall be persecuted, I tell you plainly, that there shall be a combination of all men against you, They shall cast you out of the synagogue, and the time shall come, that whosoever kills you, will think that he doth God good service. These things have I told you, that when the time shall come, you may remember I told you of them. And these things I said not at the beginning, because I was present with you but now the state of things is altered;” I must leave you,” ver..5. And. for your parts, so are you astonished, that ye do not ask me whither I go, the consideration whereof' would reheve you, seeing I go to carry on the work of your salvation'; but your hearts are filled with sorrow, and you, db not so much as inquire after rehef, ver. 5, 6; whereupon' he adjoins that wonderful assertion, ver. 7,” Nevertheless, I tell you the truth, it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you.

 

 This verse, then, being the peculiar foundation of what shall afterward be declared, must particularly be considered; and that both with respect to the preface and the asseveration, with the reason annexed.

 

 1. The preface.” I tell you the truth.” The words are exceeding emphatical.” I tell it you; I who love you, who take cage of you, who am now about to lay down my life for you; they are my dying words, that you may beheve me; I who am truth itself, I tell you. And” I tell you the truth.” You have many apprehensions of things; you think if I would abide with you, all these evils might be prevented; but alas! you know not what is good for you, nor what is expedient.” I tell you the truth;” this is truth itself, and quiet your hearts in it

 

 2. The assertion itself follows;” It is expedient for you that I go away.” There are two things in the words; Christ's departure, and the usefulness of it to his disciples. (l.) For his departure, it is known what is intended by it: the withdrawing his bodily presence from the earth after his resurrection, the heavens being to receive him,

 

“ until the times of the restitution of all things.” Of this, says he, it is profitable for you, it is for your advantage, it will answer the end that you aim at. (2.) Now, although it might be expected that they should acquiesce in this asseveration of truth itself, yet because they were generally concerned in the ground of the truth of it, he acquaints them with that also;” If I go not away, the Comforter, will not come; but if I depart, I will send him.” `O hs'agaxx,,7&, the word being of sundry significations, many translators have thought fit not to restrain it, but retain the original word Paracletus. In Scripture it hath two eminent significations, an Advocate and a Comforter; in the first sense our Savior is called * 1 John 2: 1:, whether it be better rendered here an Advocate or a Comforter, may be doubted. Look into the foregoing occasion of the words, which is the disciples' sorrow and trouble, and it seems to require. the Comforter; sorrow hath filled your hearts, but I will send you the Comforter; but look, into the next words following, which contain his peculiar work, for which he is now promised to be sent, and they require he should be an Advocate, to plead the cause of Christ against the world, ver. S. I shall choose rather to interpret the promise by the occasion of it, which was the sorrow of his disciples, and to retain the name of the Comforter.

 

 Who this Comforter is, our blessed Savior had before declared, chap. 15: 26. He is the Spirit of truth,” that is, the Holy Ghost, who revealed all Divine truth to the sons of men.

 

 Now of this Comforter two things are affirmed, 1. That he shall come. 2. That Christ shall send him.

 

 1. That he shall come; the affirmative of his coming on the performance of that condition of it, of Christ's going away, is included in the negation of his coming, without its accomplishment,” If I go not away, he will not come;” if I do go,” He will come;” so that there is not only the mission of Christ, but the will of the Spirit in his coming;” He will come;” his own will is in his work. 

 

 2. “I will send him;” the mystery of sending the Spirit, our Savior instructs his disciples in by degrees, chap. 14: 16. He says,” I will pray the Father, he shall give you another Comforter.” In the progress of his discourse he gets one step more upon their faith, ver. 26;” But the Comforter, which is the Holy Ghost, whom the Father will send in my name:” but, chap. 15: 26, he says,” I will send him from the Father;” and here absolutely,” I will send him.” The business of sending the Holy Ghost by Christ was a deep mystery, which at once they could not bear; and therefore he thus instructs them in it by degrees.

 

 This is the sum; the presence of the Holy Ghost with behevers as a Comforter sent by Christ for those ends for which he is promised, is more profitable for behevers, than any corporal presence of Christ could be.

 

 Now, the Holy Spirit is promised tinder a two-fold consideration. First, As a Spirit of sanctification to convert us, and make us behevers. Secondly, As a Spirit of consolation to behevers, to give them the privileges of the death and purchase of Christ: it is in the latter sense only wherein he is here spoken of... Now, as to his presence with us in this regard, observe, 1. The rise and fountain of it. 2. The manner of his being given. 3. Our manner of receiving him. 4. His abiding with us. 5. His acting in us. 6. What are the effects of his working in us. And then, how we hold communion with him, will from all these appear. What the Scripture speaks to these particulars, shall briefly be considered.

 

 1. For the fountain of his coming, it is mentioned, John 15: 26,” He proceeded from the Father;” this is the fountain of this dispensation, he proceeded from the Father; now there is a two-fold procession of the Spirit. (I.) In respect of substance and personality. (2.) In respect of the work of grace: of the first, in which respect he is the Spirit of the Father and the Son, proceeding from both eternally, I speak not. His. proceeding mentioned in this place, is his economical or dispensatory proceeding for the carrying on the work of grace; it is spoken of him in reference to his being sent by Christ after his ascension. As God is said to” arise out of his place,” Isa. 26: 21, not in regard of any mutation in him, but of the new work which he would effect; so it follows, the Lord comes out of his place to punish the inhabitants of the earth. And it is in reference to a peculiar work that he is said to proceed, namely, to testify of Christ; which cannot be assigned to him in respect of his eternal procession, but of his actual dispensation.

 

Three things are considerable in the foundation of this dispensation, in reference to our communion with the holy Ghost. First, That the will of the Spirit is in the work; he comes forth himself; he of himself and of his own accord proceeds. Secondly, The condescension of the Holy Ghost in this order of working, to proceed from the Father and Son; to take upon him this work of a Comforter, as the Son did the work of a Redeemer. Thirdly, The fountain of the whole is discovered to be the Father, that we may know his works in the pursuit of the love which every where is ascribed to the Father. This is the door and entrance of that fellowship of the Holy Ghost, whereunto we are called. His gracious and blessed will, his infinite and ineffable condescension being eyed by faith, as the foundation of all those effects which he works in us, and privileges whereof by him we are made partakers, our souls are peculiarly conversant with him, and their desires, affections, and thankfulness, terminated in him. This is the first thing considerable in our communion with the Holy Ghost.

 

 2. The manner of his being bestowed, or the manner of the communication of him unto us from this fountain, is variously expressed to denote three things: (1.) The freeness of it: thus he is said to be given, John 14: 16,” He shall. give you another Comforter;” he will” -give his Holy Spirit to them that ask him.” That which is of

 

gift is free,_ the Spirit of grace is given of grace; and not only the Spirit of sanctification, or the Spirit to sanctify and convert us, is a gift of free grace, but in the sense whereof we speak in respect of consolation, he is of gift also; he is promised to be given unto behevers. He is freely beloved, and freely works. And the different measures wherein he is received for those ends of consolation which we shall consider, by behevers, which are great, various, and inexpressible, arise from hence, that we have him by free gift. And this is the tenor whereby we hold and enjoy him: a tenure of free, donation. So is he to be eyed, so to be asked, so to be received. (2.) The authority of it; thence he is said to be sent; chap. 14: 26,” The Father will send him in my name:” and chap. 15: 26,.” I will send him unto you from the Father,” and” him will I send to you,” chap. 16: 17. This mission of the Holy Ghost by the Father and the Son, as it answers the order of the Persons' subsistence in the blessed Trinity, and his procession from them both, so the order voluntarily engaged in by them, for the accomplishment, as was said, of the work of our salvation. There is in it, in a most special manner, the condescension of the Holy Ghost, in his love to us, to the authoritative delegation of Father and Sotn in this business; `which argues not a disparity, or inequality of essence, but of office, in this work. It is the office of the Holy Ghost to be an Advocate for us, and a Comforter to us in which respect, not absolutely, he is thus sent authoritatively by Father and Son. (3.) He is said to be poured out, or shed on us, Tit. 3: 6, that Holy Ghost which he has” richly poured out upon us,” or shed on us abundantly. And this was the chief expression of his communication under the Old Testament, the mystery of the Father and the Son and the matter of commission and delegation being then not - so nearly discovered, Isa. xxxii. 15,” Until the Spirit be poured on us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest;” that is, till the Gentiles be called, and the Jews rejected: and, chap. xliii. 3,” I will pour my Spirit upon thy seed, and my blessing upon thy offspring.” Now this expression, as is known, is taken from the allusion of the Spirit unto water, and that in relation -to all the uses of water, both natural and typical: perhaps efficacy and plenty are chiefly intended.

 

 'This three-fold expression of giving, sending, and pouring out of the Spirit, gives us the three great properties of the covenant of grace: 1. That it is free, he is given 2. That it is orderly,” ordered in all things and sure;” from the love of the Father, by the procurement, of the Son; and thence is that variety of expression, of the Father's sending him, and the Son's sending him from the Father; he being the gift of the Father's love, and the purchase of the blood of the Son: 3. The efficacy of, it.

 

 3. Our receiving of him, as a Spirit of sanctification, is a mere passive reception, as a vessel receives water. He comes as the wind on Ezekiel's dead bones, and makes them live. He comes into dead hearts, and quickens them, by an act of his almighty power. But as he is the Spirit of consolation, it is otherwise; there is an active power to be put forth in his reception for consolation, though not in his reception for regeneration and sanctification. And. this is the power of faith; so Gal. 3:,2, they” received the Spirit by the hearing of faith;” .the preaching of the gospel begetting faith in them, enabled them to receive the Spirit. Hence beheving is put as the qualification of all our receiving the Holy Ghost, John 8: 39,” This he spoke of the Spirit, which they that beheve on him should, receive:” it is behevers that thus receive the Spirit; and they receive him by faith.

 

Now there are three special acts of faith, whereby it goes forth in the receiving of the Spirit. (1.) It considers the Spirit in the economy before described as promised. It is faith alone that makes profit of the benefit of the promises, Heb. 4: 2; now he is called the” Spirit of that promise,” Eph. 2: 12, the Spirit that in the covenant is promised, and” we receive the promise of the Spirit through faith,” Gal. 3: 14, so that the receiving of the Spirit through faith, is the receiving of him as promised. Faith eyes the promise of God, and of Jesus Christ, of sending the Spirit for all those ends for which he is desired; thus it depends, and waits, mixing the promise with itself until it receives him. (2.) By prayer; he is given as a Spirit of supplication, that we may ask him as a Spirit of consolation, Luke 11: 13, and indeed this asking of the Spirit of God, in the name of Christ, is the chief work of faith in this world. (3.) It cherishes him, by attending to his motions, improving his actings according to his will.

 

 4. The next thing is his abode with us; now this is two ways expressed in the Scriptures. (1.) In general, as to the thing itself, it is said,” He shall abide with us.” (2.) In particular, as to the manner of his abiding, it is by habitation or indwelling. He is said to dwell in us chiefly, or perhaps solely, as he is a Spirit of sanctification; which is evident from the work he doth as indwelling: he quickened and sanctified, Rom. viii. 11, and the manner of his indwelling is as in a temple, which he makes holy thereby, 2 Cor. 6: 16, but yet the general notion of it in abiding is ascribed to him as a Comforter, John 14: 16,” He shall abide with you for ever.” 

 

 1. He is promised to abide with the disciples for ever, in opposition to the abode of Christ: Christ in the flesh, had been with them for a little while, and now was leaving them and going to his Father. He had been the Comforter immediately himself for,a season, but is now upon his departing; wherefore promising them another Comforter, they might fear that he would but visit them for a little season also, and then their condition would be worse than ever. Nay, but says our Savior, fear it not,

 

this is the last dispensation. There is to be no alteration; when I am gone the Comforter is to do all the remaining work. There is not another to be looked for, and I promise you him; nor shall he depart from you, but always abide with you. 2. The Comforter may always abide with us, though not always comfort us; he who is the Comforter may abide, though he do not always that work: for other purposes he is always with us, as to make us holy.

 

 Having thus declared from whence, and how the Holy Ghost is given unto us as a Spirit of consolation; I come,

 

 5. To declare what are his actings in us, and towards us, being so bestowed on us, and received by us: Here are two general heads to be considered. (1.) The manner and kind of his actings in us, which, are variously expressed: and, (2.) The particular products of his actings in our souls, wherein we have communion with him. The first is variously expressed: I shall pass through them briefly.

 

 1. He is said, to work effectually, 1 Cor. 12: 11, all these works or effects that one and self-same Spirit. It is spoken there indeed in respect of his distribution of gifts, but the way is the same for the communication of graces and privileges. He doth it by working, which as it proves his personality, especially as considered with the words following, dividing to every man according to his will, (for to work according to will is the inseparable property of a person, and is spoken expressly of God, Eph. 1: 11,) so in relation to verse 6, foregoing, it makes no less evident his Deity. What he is here said to do as the Spirit bestowed on us, and given unto us; there is he said as God himself to do.” There are diversities of operations,) but it is one God that worketh all in all;” which here in other words is,” All these works the self-same Spirit, dividing to every man as he will.” 

 

 2. In the- same verse, as to the manner of his operation he divides, or distributes to every one as he will. This of distributing adds to that of operation, choice, judgment, and freedom. He that distributes variously, doth it with choice, and judgment, and freedom of will; such are the proceedings of the Spirit in his dispensations; to one he giveth one thing eminently, to another: to one in one degree, to another in another. Thus are the saints kept in a constant dependence on him; he distributes as he will; who should not be content with his portion What claim can any lay to that which he distributes as he will Which is farther manifested,

 

 3. By his being said to give, when and what he bestows; they spoke with other tongues, “ as the Spirit gave them utterance,” Acts 2: 4. He gave them to them, that is, freely; whatever he bestows upon us is of his gift. And hence it is to be observed, that in the economy of our salvation, the acting of no one person doth prejudice the liberty of any other; so the love of the Father in sending the Son is free, and his sending doth no ways prejudice the liberty and love of the Son, but that he lays down his life freely also. So the satisfaction and purchase made by the Son, doth no way prejudice the freedom of the Father's grace in pardoning and accepting us thereupon. So the Father's and Son's sending of the Spirit doth not derogate from his freedom in his workings, but he gives freely what he gives. And the reason of this is, because the will of the Father, Son, and Holy Ghost is essentially the same; so that in the acting of one there is the counsel of all, and each freely therein.

 

 That which remains in the last place to be explained, as the foundation of the communion which we have with the Holy Ghost, is the effects that he produces, which I shall, not cast into any artificial method, but take them as I find them lying scattered up and down in the Scripture, only descending from those which are more general to those which are more particular, neither aiming nor desiring to gather all the severals, but insisting on those which most obviously occur. Only as formerly, so now you must observe that I speak of the Spirit, principally, if not only as a Comforter. 

 

CHAP. 2: Of the Things wherein we have Communion with the Holy Ghost. THE things which in the foregoing chapters I called effects of the Holy Ghost in us, or towards us, are the things wherein we hold peculiar fellowship with him as our Comforter.

 

 1. The first and most general is that of John 14: 26, ~~ He shall teach you all things, and bring all things to your remembrance, that I have spoken to you.” There are two parts of this promise. (1.) Of teaching. (2.). Of bringing to remembrance. Of his teaching I shall speak afterwards.

 

 His bringing the things to remembrance that Christ spoke, is the first general promise of him as a Comforter; now this also may be considered two ways: (I.) Merely in respect of the things spoken themselves. So our Savior here promises his apostles, that the Holy Ghost should bring to their minds, by an immediate efficacy, the things that he had spoken, that by his inspiration they might be enabled to write and preach them for the good of his church. Wherefore Christ promises that the Holy Ghost shall do his work, that they might infallibly give out what he had delivered to them. (2.) In respect of the comfort of what he had spoken, which seems to be a great part of the promise. He had been speaking to them things suited for their consolation; giving them precious promises of the supphes they should have from him; of the love of the 'Father, of the glory he was providing for them, the sense and comfort whereof is unspeakable. But, says he, I know how unable you are to make use of these things for your own consolation; the Spirit therefore shall recover them upon your minds in their full strength and vigor for that end. And this is one cause why it was expedient for behevers, that Christ's bodily absence should be supphed by the presence of the Spirit. And this is his work to the end of the world, to bring the promises of Christ to our minds, to give us the comfort of them, the joy and sweetness of them, much beyond that which the disciples found in them, when Christ in person spake them to them. Here we see the immediate spring of all the spiritual comfort we have, and the fellowship which we have with the Holy Ghost therein.

 

 2. The next general work seems to be that of John 16: 14,” The Comforter shall glorify me, for he shall receive of mine, and shall show it unto you.” The work of the Spirit is to glorify Christ. We may see how far that Spirit is from being the Comforter, who sets up himself in the room of Christ; such a spirit as, says he, is all himself: for as for him that suffered at Jerusalem, it is no matter that we trouble ourselves about him; this spirit is now all. This is not the Comforter; his work is to glorify Christ, him that sends him. And this is an evident sign of a false spirit; whatever its. pretence be, if it glorify not that Christ who was now speaking to his apostles; and such are many that are gone abroad in the world. But what shall this Spirit do, that Christ may be glorified” He Mall,” says he,” take of mine;” what these things are is declared in the next verse,” All things that the Father has are mine, therefore I said, he shall take of mine.” It is not of the essence of the Father and Son. that. our Savior speaks, but of the grace which is communicated to us by them. This Christ calls” my things;” being the fruit of his purchase and mediation: on which account he says all his Father's things are his; that is, the things that the Father, in his eternal love, has provided to be dispensed in the

 

blood of his Son. These, said he, the Comforter shall receive: that is, they shall be committed unto him to dispense for your advantage. So it follows,” He shall show,” or declare, and make them known to you. Thus then he is a Comforter. He reveals to the souls of behevers the good things which the Father hath provided, and the Son purchased. These things he effectually declares to the souls of behevers; and makes. them know them for their own good. Then is Christ magnified and glorified in their hearts; then they know what a Savior and Redeemer he is. A soul doth never glorify Christ upon a sense of the eternal redemption he hath purchased, but it is in him a peculiar effect of the Holy Ghost as our Comforter.” No man can say, that Jesus is the Lord, but by the Holy Ghost,” 1 Cor. 12: 3.

 

 3.” He sheds abroad the love of God in our hearts,” Rom. 5: 5. It is the love of God to us, not our love to God, which is here intended. The Comforter gives a sweet and plentiful evidence of God to us, such as the soul is delighted, satiated with. This is his work, and he doth it effectually. To give a poor sinful person a comfortable persuasion, affecting it throughout, in all its faculties and affections that God in Jesus Christ loves him, delights in him, is well pleased with him, hath thoughts of tenderness and kindness towards him: to give him, I say, an overflowing sense hereof, is an inexpressible mercy. This we have, in a peculiar manner, by the Holy Ghost; it is his proper work. As all his works are works of love and kindness, so this of communicating a sense of the love of the Father, mixes itself with all the particulars of his actings. And as we have herein peculiar communion with himself, so by him we have communion with the Father, even in his love, which is thus shed abroad in our hearts: so not only do we rejoice in, and glorify the Holy Ghost which doth this work; but in him also whose love it is. Thus it is also

 

in respect of the Son; in his taking of his, and showing of it unto us. What we have of heaven in this world hes herein.

 

 4. Another effect we have of his, Rom. viii. 16,” The Spirit itself bears witness with our spirits, that we are the children of God.” You know whose children we are by nature; children of Satan, and of the curse, or of wrath. By the Spirit we are put into another capacity, and are adopted to be the children of God, inasmuch as by receiving the Spirit of our Father, we become the children of our Father. Thence is he called, ver. 15,” The Spirit of adoption.” Now, sometimes the soul, because it hath somewhat remaining in it of the principle that it had in its old condition, is put to question, whether it be a child of God or not; and thereupon, as in a thing of the greatest importance, puts in its claim, with all the evidences that it hath to make good its title. The Spirit comes and bears witness in this case. It is an allusion to judicial proceedings in point of titles. The judge being set, the person concerned lays his claim, produces his evidences, and pleads them; his adversaries endeavoring all that in them hes to disannul his plea. In the midst of the trial, a person of known and approved integrity comes into the court, and gives testimony fully and directly on behalf of the claimer, which stops the mouths of all his adversaries, and fills the man with joy and satisfaction. So is it in this case. The soul, by the power of its own conscience, is brought before the law of God; there a man puts in his plea, that he is a child of God, that he belongs to God's family; and for this end produceth all his evidences, every thing, whereby faith gives him an interest in God. Satan, in the mean time, opposes with all his might; many flaws are found in his evidences; the truth of them all is questioned, and the soul hangs in suspense as to the issue. In the midst of the contest the Comforter comes; and overpowers the heart with a comfortable persuasion, and bears down all objections, that his plea is good, and that he is a child of God. When our spirits are pleading their right and title, he comes in and bears witness on our side. At the same time enabling us to put forth acts of filial obedience, crying,” Abba, Father,” Gal. 4: 6. Herein he gives us holy communion with himself. The soul knows his voice when he speaks: Nee honainem sonat; there is something too great in it to be the effect of a created power. When the Lord Jesus Christ, at one word, stilled the raging of the sea and wind, all that were with him knew there was Divine power at hand, Matt. viii. 26. And when the Holy Ghost, by one word, stills the storms that are raised in the soul, giving it an immediate calm, it knows his Divine power, and rejoices in his presence.

 

5. He seals us.” We are sealed by the Holy Spirit of promise,” Eph. 1: 13: and,” Grieve not the Holy Spirit, whereby you are sealed to the day of redemption,” ch. 4: 30. I am not very clear in the certain peculiar intendment of this metaphor; what I am persuaded of the mind of God in it, I shall briefly impart.

 

 In a seal two things are considered, the nature of it, and the use of it. (1.) The nature of sealing consists in the imparting of the image or character of the seal to the thing sealed; this is to seal a thing, to stamp the character of the seal on it. In this sense, the effectual communication of the image of God unto us should be our sealing. The Spirit in behevers really communicating the image of God in righteousness and true holiness unto the soul, seals them. To have this stamp of the Holy Ghost, so as to be an evidence to behevers that they are accepted with God, is to be sealed by the Spirit; taking the metaphor from the nature of sealing. And in this sense is our Savior said to be sealed of God, John 6: 27; even from that impression of the power, wisdom, and majesty of God, that he had upon him in the discharge of his office.

 

 (2.) The end of sealing is two-fold. 1. To confirm any grants or conveyances made in writing; in such cases men set their seals to make good, and when this is done they are irrevocable. Or to confirm the testimony that is given by any one of the truth of any thing. Such was the manner among the Jews: When any one had-given witness to any thing, and it was received by the judges, they instantly set their seals to it- Hence it is said,” Ile who receives the testimony of Christ, sets to his seal that God is true,” John 3: 33. The promise is the great grant and conveyance of life and salvation in Christ to the souls of behevers. That we may have full assurance of the truth of the promise, God gives us his Spirit to satisfy our hearts of it; and thence is he said to seal us, by assuring our hearts of those promises, and their stability. 2. To appropriate, distinguish, or keep safe, this is the end of sealing; men set their seals on that which they appropriate, and desire to keep safe for themselves.. So evidently in this sense are the servants of God said to be sealed, Rev. 8: 4.. That is, marked with God's mark, as his peculiar ones, for this sealing answers to the setting of a mark, Ezek. 9: 4. Then are behevers sealed, when they are marked for God to be heirs of the purchased inheritance.

 

 Thus then the Holy Ghost communicates unto us his own likeness, which is also the image of the Father and the Son.” We are changed into this image by the Lord the Spirit,” 2 Cor. 3: 18. And herein he brings us into fellowship with himself. Our likeness to him gives us boldness with him. His work we look for, his fruits we pry for; and when any effect of grace, any discovery of the image of Christ implanted in us,. gives us a persuasion of our being separated and set apart for God, we have communion with him therein.

 

 6. He is an earnest unto us, 2 Cor. 1: 22,” He hath given the earnest of the Spirit in our hearts,” chap. 5: 5,” Who also hath given unto us the earnest of the Spirit:” as also, Eph. 1: 13, 14,” Ye are sealed with that Holy Spirit of promise, which is the earnest of our inheritance.” The consideration of what is -meant by the Spirit here, and what is meant by an earnest will give some- insight into this privilege. (1.) It is the Spirit himself personally considered, that is said to be this earnest, 2 Cor. 1: 22'. ft is God hath given” the earnest of the Spirit in our hearts:” an expression directly answering that of Gal. 4: 6,” God hath sent forth the Spirit of his Son into our hearts.” (2.) An earnest is part of the price of any thing, or part of any grant, given before-hand to assure the person to whom it is given, that at the appointed season he shall receive the whole that is promised him. Thus the Spirit is this earnest; God gives us the promise of eternal life. To confirm this to us, he giveth us his Spirit, which is as the first part of the promise, to secure us the whole. He is an earnest, given of God, received of us, as the beginning of our inheritance, and the assurance of it. So much as we have of the Spirit, so much we have of heaven in enjoyment, and so much evidence of its future fullness. Under this apprehension of him behevers receive him, and rejoice in him: every gracious act of his in their hearts they rejoice in as a drop from heaven, and long for the ocean of it. Not to drive every effect of grace to this issue, is to neglect the work of the Holy Ghost in us, and towards us.

 

7. The Spirit anoints behevers.” We are anointed by the Spirit,” 2 Cor. 1: 21:” We have an unction from the Holy One, and we know all things,” I John 2: 20, and ver. 27. Teaching us the mind and will of God is an eminent part of this unction by him, which only I shall instance in. The Spirit teaches us of the love of God in Christ; he makes every gospel truth as wine well refined to our souls; and the good things of it to be a feast of fat things. He gives us joy and gladness of heart, with all that we know of God, which is the great preservative of the soul, to keep it close to truth. The apostle speaks of our being taught by this unction, as the means whereby we are preserved from seduction. Indeed, to know, any truth in the power, sweetness, joy, gladness of it, is that great security of the soul's constancy in the preservation and retaining of it. I must crave the reader's pardon for my briefly passing over these great things of the gospel. My present design is rather to enumerate than to unfold them. All the privileges we enjoy, all the

 

dignity and honor we are invested with, our whole dedication unto God,-our nobility and royalty, our interest in all church advantages, and approaches to God in worship, our separation from the world; the name whereby we are called, the liberty we enjoy, all flow from this head; are all branches of this effect of the Holy Ghost.

 

 5. He is also called the” Spirit of supplication;” under which notion he is promised, Zech. 12: 10; and how he effects that in us, is declared, Rom. viii. 26, 27, and Gal. 4: 6; and we are thence said to” pray in the Holy Ghost.” Our prayers may be considered two ways. (1.) As a spiritual duty required of us by God; and so they are wrought in us by the Spirit of sanctification, which helps us to perform all our duties, by exalting all the faculties of the soul for the spiritual discharge of their respective offices in them. (2.) As a means of retaining communion with God, whereby we sweetly ease our hearts in the bosom of the Father, and receive refreshing tastes of his love. The soul is never more raised with the love of God than when by the Spirit taken into intimate communion with him, in the discharge of this duty: and therein it belongs to the Spirit of consolation, to the Spirit promised as a comforter. And this is the next thing to be considered in our communion with the Holy Ghost: namely, what are the peculiar effects which he works in us, and towards us. Now these are, his bringing the promises of Christ to remembrance; glorifying him in our hearts, shedding abroad the love of God in us, witnessing with us, as to our spiritual state and condition, sealing us to the day of redemption; being the earnest of our inheritance; anointing us with privileges as to their consolation; and being present with us in our supplications. Here is the wisdom of faith, to find out and meet. with the Comforter in all these things: not to lose their sweetness; by lying in the dark as to their author; nor coming short of the returns which are required of us.