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selves; but as to any thing that is good and useful, without their present sensitive delight, they are not only unserviceable to the world, but would live like the lame or dead, that must be moved and carried about by others. Among Christ's servants, he that is the chief, must be the chief in service, even as a servant unto all; Luke xxii. 26. Matt. xxiii. 11. And all “ by love must serve one another;" Gal. v. 13.
4. His submission unto death, and conquest of the natural love of life, for a greater good, even the pleasing of God, and the crown of glory, and the good of many in their salvation: to teach us that not only the pleasures of life, but life itself must be willingly laid down, when any of these three ends require it ; Matt. xx. 28. John x. 11. xv. 13. 1 John iii. 16. John x. 17. Acts xx. 24. Matt. x. 39. xvi. 25. Mark xiv. 26. Phil, ii. 30. 1 John iii. 16. Rev. xii. 11.
Direct. 16. • Let faith behold Christ in his relation to his universal church, and not unto yourselves alone.'
1. Because else you overlook his most honourable relation: it is more his glory to be the church's Head and Saviour, than yours; Ephes. v. 23. i. 21, 22. And 2. You elše overlook his chief design and work; which is for the perfecting and saving of his body ; Ephes. i. 23. Col. i. 24. 18. And 3. Else you overlook the chief part of your own duty, and of your conformity to Christ, which is in loving and edifying the body; Ephes. iv. 12. 16. Whereas if you see Christ as the undivided and impartial Head of all saints, you will see also all saints as dear to him, and as united in him : and you will have communion by faith with them in him; and you will love them all, and pray for all, and desire a part in the prayers of all (instead of carping at their different indifferent manner, and forms, and words of prayer, and running away from them, to shew that you disown them.) And you will have a tender care of the unity, and honour, and prosperity of the church, and regard the welfare of particular brethren as your own, (1 Cor. 12. throughout, John xiii. 14. 34. xv. 12. 17. Rom. xiii. 8.) stooping to the lowest service to one another, if it were the washing of the feet; and in honour preferring one another ; Rom. xii. 10. Not judging nor despising, nor persecuting, but receiving and forbearing one another; Rom. xiv,
throughout. xv. 1-4. 7, 8. Gal. v. 13. vi. 1-3. Ephes. iv. 2. 32. Col. iii. 13. Edifying, exhorting, and seeking the saving of one another; 1 Thes. v. 11. iv. 9. 18. Heb. . iii. 13. X. 24. Not speaking evil one of another; James iv. 11. Much less biting and devouring one another ; Gal. v. 15. But“ having compassion one of another," as those that are
“members one of another;" 1 Pet. iii. 8. Rom. xii. 5.
Direct. 17. • Make all your opposition to the temptations of Satan, the world and the flesh, by the exercise of faith in Christi'
From him you must have your weapons, skill and strength. It is the great work of faith, to militate under him, as the Captain of our salvation; and by virtue of his precepts, example and Spirit to overcome as he hath over
Of which more anon. Direct. 18. Death also must be entertained and conquered by faith in Christ.'
We must see it as already conquered by him, and entertain it as the passage to him : this also will be after spoken to.
Direct. 19. Faith must believe in Christ as our judge, to give us our final justification, and sentence us to endless life;' Rom. xiv. 9, 10. John v. 22. 24, 25.
. , Direct. 20. Lastly, · Faith must see Christ as preparing us a place in heaven, and possessing it for us, and ready to receive us to himself.' But all this I only name, because it will fall in the last chapters.
Directions to live by Faith on the Holy Ghost. This is not the least part of the life of faith. If the Spirit give us faith itself, then faith hath certainly its proper work to do towards that Spirit which giveth it: and if the Spirit be the worker of all other grace, and faith be the means on our part, then faith hath somewhat to do with the Holy Ghost herein. The best way that I can take in helping you to believe aright in the Holy Ghost, will be by opening the true sense of this great article of our faith to you, that by
understanding the matter aright, you may know what you are here both to do, and to expect.
Direct. 1. The name of the Holy Ghost, or Spirit of God, is used in Scripture for the third person in the Trinity as constitutive, and as the third perfective principle of operation; and most usually as operating ad extra,' by communication.' And therefore many fathers, and ancient divines and schoolmen say, “That the Holy Ghost the third person and principle is the love of God; which, as it is God's love of himself, is a constitutive person or principle in the Trinity; but as it is pregnant and productive, it is the third principle of operation 'ad extra ;' and so that it is taken usually for the pregnant, operative love of God.'
And thus they suppose that the Divine power, intellect and will (or wisdom and love) are the three constitutive persons in themselves, and the three principles of operation * ad extra.' To this purpose writeth Origen, Ambrose, and Richardus the schoolman; but more plain and full Damascene and Bernard, and Edmundus Cantuariensis, and Potho Prumensis cited by me in my “Reasons of the Christian Religion.” Augustine only putteth memory for power, by which Campanella thinketh he meant power, (Metaphys. par. 2. 1. 6. c. 12. art. 4. pag. 88.) what Cæsarius and many others say, de triplici lumine,' I pass by: the · Lux Radii et Lumen,' are thought a fit similitude by many : but the motion, light and heat, is a plain impression of the Trinity on that noble element of fire. The holy man, Ephræm Syrus, in his Testament, useth the phrase (in his adjuration of his Disciples, and the protestation of his own steadfastness in the doctrine of the Trinity against all heresies)' by that three named fire of the most Holy Trinity, (or ‘Divine Majesty,' as another copy hath it) and by that infinite and sole, one power of God; and by those three subsistences of the intelligible (or intellectual) fire.' And as it is a most great and certain truth, that this Sacred Trinity of Divine principles, have made their impress communicatively upon the frame of nature, and most evidently on the noblest parts, which are in excellency nearest their Creator; so it is evident that in the creatures, love is the pregnant communicative principle : so is natural love in generation and friendly love in benefiting others; and spi
ritual love, in propagating knowledge and grace, for the winning of souls.
What I said of the Scripture use of the word is found in 1 John v.5-8. Heb. ix. 14. 1 Cor. xii. 2-4. Rom. i. 4. John i. 32, 33. iii. 5. 34. vi. 63. Gen. i. 2. Job xxxiii. 4.
i 2 Cor. iii. 17, 18. Luke iv, 18. Micah iii. 8. Isa. xi. 2. lxi. 1.
Direct. 2. • The most excellent measure of the Spirit given by Christ after his ascension to the Gospel church, is to be distinguished from that which was before communicated ; and this Spirit of Christ is it which our Christian faith hath special respect to.'
Without the Spirit of God, as the perfective principle, nature would not have been nature ; Gen, i. 2, All things would not have been good, and very good, but by the communication of goodness: and without somewhat of that Spirit, there would be no moral goodness in any of mankind : and without some special operations of that Spirit, the godly before Christ's coming in the flesh, would not have been godly, nor in any present capacity of glory: therefore there was some gift of the Spirit before.
But yet there was an eminent gift of the Spirit proper to the Gospel times, which the former ages did not know; wbich is so much above the former gift, that it is sufficient to prove the verity of Christ.
For 1. There was use for the special attestation of the Father by way of power, by miracles, and his resurrection
. to own his Son. 2. The wisdom and word of God incarnate, must needs bring a special measure of wisdom to his disciples; and therefore give a greater measure of the Spirit for
S illumination. 3. The design of redemption being the revelation of the love of God, and the recovery of our love to him, there must needs be a special measure of the Spirit of love shed abroad upon our hearts. And in all these three respects, the Spirit was accordingly communicated.
Quest. · Was it not the Spirit of Christ which was in the prophets, and in all the godly before Christ's coming ??
Answ. The Spirit of Christ is either that measure of the Spirit which was given after the first covenant of grace, as it differeth from the state of man in innocency, and from the state of man in his apostacy and condemnation : and thus it was the Spirit of Christ which was then given, so far as
it was the covenant and grace of Christ. By which men were then saved. But there was a fuller covenant to be made after his coming, and a fuller measure of grace to be given, and a full attestation of God for the establishment and promulgation of this covenant: and accordingly a füller and special gift of the Spirit. And this is called The Spirit of Christ, in the peculiar Gospel sense.
Quest. How is it said, John vii. 37., that the Holy Ghost was not yet given, because Christ was not yet glorified ?'
Answ. It is meant of the special measure of the Spirit, which was to be Christ's special Witness and Agent in the world. They had before that measure of true grace which was necessary to the salvation of believers, before the incarnation and resurrection of Christ, (which was the Spirit of Christ, as the light before sun-rising is the light of the sun ;) and if they died in that case, they would have been saved: but they had not the signal Spirit of the Gospel, settled and resident with them, but only some little taste of it for casting out devils, and for cures at that time when Christ sent them by a special mission to preach, and gave them a sudden special gift; Luke ix. l. x. 17.
Quest. "How is it said of those baptized believers, (Acts xix.) that they had not heard that there was a Holy Ghost ?'
Answ. It is meant of this eminent Gospel gift of the Holy Ghost, as he is the great Witness and Agent of Christ; and not of all the graces of the Holy Ghost.
Quest. Was it before necessary to have an explicit belief in the Holy Ghost as the third person in the blessed Trinity, and as the third principle of the Divine operations, and were the faithful then in covenant with him ?'
Answ. Distinguish between the person and the name : no name is necessary to salvation; else none could be saved but men of one language: to believe in the Holy Ghost under that name, was not necessary to salvation (nor yet is); for he that speaketh and heareth of him in Greek, or Latin, or Sclavonian, &c. may be saved, though he never learnt the English tongue: but to believe in the energetical, or operative, or communicative love of God, was always necessary to salvation, considered in the thing, and not only in the name : as it was to believe in his power and his wisdom: and to believe which is the first, and which the