Looking Unto Jesus

SECT. I. Of Christ's Ascension, and of the manner how.

THUS far we have traced Jesus in his actings for us, until the day in which he was taken up. That which immediately follows, is his Ascension, Session at God's right hand, and Mission of his holy Spirit; in prosecution of which, as in the former, I shall first lay down the object, and secondly direct you how to look upon it.

The object is threefold. 1. He ascended into Heaven. 2. He sat down at God's right hand. 3. He sent down the holy Ghost.

1. For the Ascension of Christ, this was a glorious design, and contains in it a great part of the salvation of our souls. In prosecution of this, I shall show first that he ascended. 2. How he ascended. 3. Whither he ascended. 4. Why he ascended.

1. That he ascended. 1. The types prefigure it, Then said the Lord to me, this gate shall be shut, it shall not be opened;—it is for the Prince, the Prince he shall sit in it to eat bread before the Lord, he shall enter by the way of the porch of that gate, and shall go out by the way of the same. As the gate of the Holy of Holies was shut against every man but the High Priest; so was that gate of Heaven shut against all, so that none could enter in by their own virtue and efficacy but only our Prince and great high Priest, the Lord Jesus Christ, indeed he hath opened it for us, and entered into it in our place and stead, Whither the fore-runner is for us entered, even Jesus made an high Priest forever after the order of Melchizedek. 2. The Prophets forsaw it, I saw in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the ancient of days, and they brought him near before him, and there was given him dominion, and glory, and a Kingdom. 3. The Evangelists relate it, He was received up into heaven.— He was carried up into heaven. 4. The eleven witness it, For while they beheld he was taken up, and a cloud received him out of their sight. 5. The holy Angels speak it, For while they looked steadfastly toward heaven, as he went up, behold, two men stood by them in white apparel, which also said, ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall come in like manner as ye have seen him go into heaven. 6. The blessed Apostles in their several Epistles, ratify and confirm it, When he ascended up on high, he led captivity captive, and gave gifts unto men,—he that descended is the same also that ascended up far above all heavens.— Who is gone into heaven, and is on the right hand of God, Angels and Authorities, and Powers being made subject unto him.

2. How he ascended. The manner of his Ascension is discovered in these particulars. —1. He ascended, blessing his Apostles, While he blessed them he was parted from them, and carried up into heaven. It is some comfort to Christ's Ministers that though the world hate them, Christ doth bless them; yea he parted with them in a way of blessing; as Jacob leaving the world, blessed his Sons; so Christ leaving the world, blessed his Apostles, and all the faithful Ministers of Christ, unto the end of the world. Some add, that in these Apostles, not only Ministers, but all the elect to the end of the world are blessed: The Apostles were then considered as common persons receiving this blessing for all us, and so those words uttered at the same time are usually interpreted, Lo, I am with you always even to the end of the world. This was the last thing that Christ did on earth, to show that by his death he had red • emed us from the curse of the Law, and that now going to heaven he is able to bless us with all spiritual blessings in heavenly places.

2. He ascended visibly in the view of the Apostles; while they beheld he was taken up; he was not suddenly snatched from them, as Elija was, nor secretly and privily taken away, as Enoch was; but in the presence of them all, both his Apostles and Disciples, he ascended up into Heaven; but why not in the view of all the Jews, that so they might know that he was risen again and gone to Heaven? surely this was the meaning; God would rather that the main points of faith should be learned by hearing, than by seeing; however Christ's own Disciples were taught the same by sight, that they might better teach others which should not see; yet the ordinary means to come by faith is hearing; how shall they believe in him of whom they have not heard?—so then, faith cometh by hearing; and hearing by the word of God. And as for the Jews (saith the Apostle) have they not heard? yes verily, their sound went into all the earth, and their words unto the end of the world.

3. He ascended principally by the mighty power of his God-head; thus never any ascended up into heaven but Jesus Christ; for though Enoch and Elijah were assumed into heaven, yet not by their own power, nor by themselves, it was God's power by which they ascended, and it was by the help and Ministry of Angels: there appeared a chariot of fire, and horses of fire; and Elijah went up by a Whirl-wine into Heaven.

4. He ascended in a cloud, While they beheld, he was taken up, and a cloud received him out of their sight. Hereby he shows that he is Lord of all the creatures; he had already trampled upon the earth, walked upon the sea, vanquished hell or the grave, and now the clouds received him, and the heavens are opened to make way for this King of Glory to enter in. When Christ shall come again, it is said that he shall come in the clouds of heaven with power and great glory.—Hereafter shall ye see the Son of man sitting at the right hand of power, and coming in the clouds of heaven. Which verifies that saying of the Angel, This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. He went up in clouds, and he shall come again in clouds.

5. He ascended in the found of a trumpet; not on earth, sounding Hosanna, but in Heaven, crying Hallelujah. So the Psalmist, God is gone up with a shout, the Lord with the sound of a trumpet. Certainly great joy was in heaven at Christ's ascending thither: the very Angels struck up their Harps, and welcomed him thither with Hymns and Praises.

6. He ascended in triumph, as a Roman Victor ascended to the Capitol, or as David ascended after his conquest up to Zion. Now we read of two triumphal Acts in Christ's Ascension, whereof the first was his leading of his captives, and the second was the dispersing of his gifts: the Apostle and the Psalmist join both together, When he ascended up on high he led captivity captive, and gave gifts unto men. 1. He led them captive who had captivated us. Death was led captive without a sting, Hell was led captive as one that had lost her victory, the Law was led captive, being rent and fastened to his Cross (as it were) Ensign wise; the Serpents head being bruised, was led before him in triumph, as was Golias 's head by David returning from the victory; and this was the first Act of his triumph. 2. He gave gifts unto men: this was as the running of Conduits with wine, or as the casting abroad of new Coyn, or as the shutting up of Christ's triumph in his ascension up to heaven: what these gifts were we shall speak in the Mission of the holy Ghost; only thus much for the present.

SECT. II. Of the place whither he ascended.

3. WHither he ascended, the Gospel tells us into heaven; only Paul saith, that he ascended far above all heavens. But the meaning is, he went above all these visible Heavens into those heavenly Mansions, where the Angels, and the Spirits of the just have their abode. Or if the highest heavens be included, I see no absurdity in it; the highest Heaven, we usually call The Kingdom of Heaven; which is either Heaven material, or heaven s • iritual; and first for the material Heaven, in some sense he may be said to ascend above that, both in respect of his Body, because the Body of Christ is more glorious than any material Heaven. And in respect of his soul, because the Soul of Christ is more blessed than all things else whatsoever. And 2, For the spiritual Heaven (i.e.) all Angelical or Heavenly perfections, he is said to ascend above them all, both in respect of his humiliation, because he hath vilified himself below all things, and therefore he is worthily exalted above all things; and in respect of his perfection, because the human nature of Christ is more excellent than any creature, it being joined to the Godhead by an hypostatical union. Some there are that understand this place of Christ's ascending far above all Heavens, not so much by a l • cal motion, as by a Spiritual mutation and exaltation of his person; as earth heightened unto a flame changeth not its place only, but form and figure; so the person of our Savior was raised to a greatness and glory vastly differing from, and surmounting any image of things visible or invisible in this Creation; so it is fitly expressed, He was made higher than the Heavens, he was heightened to a splendor, enlarged to a capacity and compass above the brightest, and beyond the widest Heavens: he transcended all in the spirituallity of his Ascension: but I shall not much insist on that.

SECT III. Of the Reasons why he Ascended.

4. WHy he ascended, the Reasons are: 1. On Christ's part, that through his Passion he might pass to glory. Ought not Christ to have suffered these things, and so to enter into his glory? I shall not insist on that controversy, whether Christ merited for himself, this is without controversy, that by his Passion (I will not say he properly merited, but) he obtained glory, because he humbled himself so low, God exalted him above the Grave in his Resurrection, above the Earth in his Ascension, and above the Heavens in placing him at his right hand. And he ascended, that all those Prophesies which were foretold of Christ might be accomplished. Thou hast ascended on high. And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the East. The types of this were Enoch's translation, Elijah's 's ascension, Sampson 's transportation of the gates of Gezza into an high mountain, the high Priests going into the Holy of Holies, Seeing that we have a great high Priest, that is passed into the heavens, Jesus the Son of God. Why all these prophesies, types, figures, must needs be accomplished, and therefore on his part it was necessary that Christ must ascend, and go into Heaven.

2. The Reasons on our part are.—

1. That in our stead he might triumph over sin, death, and hell. In his Resurrection he conquered, but in his Ascension he triumphed; now it was that he led sin, death, and devil in triumph at his Chariot wheels. And this is the meaning of the Psalmist, and of the Apostle, When he ascended up on high, he led captivity captive: He vanquished and triumphed over all our enemies; he overcame the world, he bound the devil, he spoiled hell, he weakened sin, he destroyed death, and now he makes a public triumphal show of them in his own Person; he led the captives bound to his chariot-wheels, as the manner of the Roman triumphs was, when the conqueror went up to the Capitol. It is to the same purpose that the Apostle speaks else-where, Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in himself; it is a manifest allusion to the manner of triumphs after victories amongst the Romans; first, they spoiled the enemy upon the place, ere they stirred off the field; and this was done by Christ on the Cross; and then they made a public triumphal show, they rid through the streets in the greatest state, and had all their spoils carried before them, and the Kings and Nobles whom they had taken, they tied to their chariots, and led them as captives; and this did Christ at his Ascension; Then he openly triumphed 〈 in non-Latin alphabet 〉 in himself, (i.e.) in his own Power and strength; other Conquerors do not thus; they conquer not in themselves, and by themselves, but Jesus Christ conquer • d 〈◊〉 himself, and therefore he triumphed in himself. And yet though he triumphed in himself, and by himself, it was not for himself only, but for us; which made the Apostle to triumph in his triumph, O death where is thy sting, O grave where is thy victory? the sting of death is sin, and the strength of sin is the Law; but thanks be to God which giveth us victory through our Lord Jesus Christ. If I may speak out, what I think was this victory of Christ, I believe it was that honor given to him after his Resurrection by the conversion of enemies, by the amazements of the world, by the admiration of Angels, and especially by his sitting down at the right hand of Majesty on high; for therein is contained both his exaltation, and his triumph over all his enemies to the utmost.

2. That he might lead us the way, and open to us the doors of glory. It is a question whether ever those doors of Heaven were opened to any before Christ's Ascension? Christ tells us, In my Fathers house are many mansions, if it were not so, I would have told you, but I go to prepare a place for you, and if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, ye may be also. Some infer hence, as if there should be many outer courts, and many different places or states in glory; and yet there is one place whither the Saints should arrive at last, which was not then ready for them, and was not to be entered into, until the entrance of our Lord had made the preparation. Again, the Apostle tells us, that the Fathers received not the promises, God having provided some better thing for us, that they without us should not be made perfect. Whence some infer that their conditions after death was a state of imperfection; and that they were placed in an outer court on this side Heaven, called Paradise, or Abraham's bosom; and thither also Christ went when he died, and was attended with the blessed Thief. For my part I shall not join with such who think all souls of Saints shall go to paradise, where they must remain till the day of judgment, and then, and not till then must enter into that heaven, called the third heaven, or the Kingdom of Heaven. Indeed some of the ancients make heaven, and the immediate receptacles of souls to be destinct places, both blessed, but hugely differing in degrees: And a modern writer is very confident, That no soul could enter into glory before our Lord entered; by whom we hope to have access; and to that purpose he cites those texts, John 14.2, 3. Heb. 11.40. But I see no ground, why the souls of Saints should be excluded heaven, either before or after Christ. As for that text of John 14.2. Christ saith, In my Fathers house are many mansions, not many outer courts, nor many different states; and as for the Fathers mentioned, Heb. 11.40. Surely they without us shall not be made perfect, and we without them shall not be made perfect in some sense until the day of judgment. But our Perfection is not in respect of a more glorious place, but in respect of that perfection whereof all the faithful shall be made partakers as well in body as in soul, at the resurrection of the just. Thus far I grant, that no soul ever entered into Heaven but by the virtue and power of Christ's Ascension, and that no soul and body jointly ever ascended (except Christ's types) before Christ himself opened those doors and lead the way; and in this respect he is called, The forerunner of his People.

3. That he might assure us that now he had run through all those Offices which he was to perform here on earth for our redemption. He that hath entered into his rest, hath also ceased from his own works, as God did from his. He was first to execute his Office, and then to enter into his rest; Though he were a Son, and so the inheritance were his own, yet he was to learn Obedience, by the things which he suffered, before he was made perfect, and so to become the Author of eternal Salvation unto all them that obey him. This was the argument which Christ used when he prayed to be glorified again with his Father, I have glorified thee on the earth, I have finished the work which thou gavest me to do: And now O Father glorify thou me with thy own self with the glory which I had with thee before the world was. This was the order of the dispensation of Christ's Offices; his first work was a work of ministry, and Service in the Office of obedience and suffering for his Church; and this next work was the work of power and majesty in the protection and exaltation of his Church. and there was a necessity in this order. 1. In respect of God's Decree who had so fore-appointed it, Acts 2.23, 24.

2. In respect of God's justice, which must first be satisfied by obedience before any entrance into glory, Luke 24.26. 3. In respect of Christ's infinite Person, which being equal with God could not possibly be exalted without some preceding decent and humiliation: That he ascended (saith the Apostle) what is it but that he descended first into the lower parts of the earth? 4. In respect of our evidence and assurance; this is the sign that Christ hath finished the work of our redemption upon the earth; first, he was to act as our Surety, and then he was to ascend as our Head, our Advocate, as the first-fruits, the Captain, the Prince of life, the Author of salvation, the forerunner of his people.

4. That he might thoroughly convince the world of believers of their perfect righteousness, The Spirit when he comes (saith Christ) shall convince the world of sin, and righteousness, and of judgment—of sin, because they believe not on me;—of of righteousness, because I go to my Father, and ye see me no more. If Christ had not fulfilled all righteousness, there had been no going to heaven for him, nor remaining there; certainly God would have sent him down again to have done the rest, and the disciples should have seen him with shame sent back again; but his ascension to heaven proclaims openly. 1. That he hath completely finished the work he had to do for us here, that no more was to be done in this world for us, that the satisfactory work to justice was in itself finished. 2. That God was well pleased with Jesus Christ, and with what he had done and suffered for us; yea, God was so infinitely taken with him, and his oblation after his sufferings, as that he thinks it not fit to let him stay above forty days longer in this world; he cannot be without him in heaven, but he takes him up into glory, and gives him a name above every name. 3. That we have our share in heaven with him; he went not up as a single person, but virtually, or mystically he carried up all the Elect with him into glory: or otherwise how should the Spirit convince the world by his ascension of their righteousness? or otherwise how should the Son of God convince his Father by his Ascension of his righteousness? I look upon Jesus Christ going into Heaven, as a confident Debtor after payment going into a Court, and saying, Who hath anything to lay to his charge? all is paid, let the law take his course; when Christ entered into heaven, he seemed thus to challenge Justice, Make room here for me and mine, who should hinder? hath the law anything to say to these poor souls for whom I died? if any in heaven can make objection, here I am to answer in their behalf. Methinks I imagine a silence in heaven (as John speaks) at this speech; only Mercy smiles, and Justice gives in the Acquittance, and God sets Christ down at his right hand. 4. That he hath a new design to be acted in heaven for us: he is taken up into glory that he may act gloriously the second part of out righteousness, I mean that he might apply it, and send down his Spirit to convince us of it. He acted one part in the flesh, in the habit of a beggar, clothed with rags; but now he is gone to act the person of a Prince in robes of glory, and all this to manage our salvation in the richest way that may be. Three great things Christ acts for us now in glory. First, he is in place of an advocate for us, He liveth to intercede for us. He is always begging of favor and love for us, he lies there to stop whatever plea may be brought in against us by the devil, or Law; yea, he is there to get our fresh pardons for new sins. Secondly, he is the great provider and caterer for us; he is laying in a great stock and store of glory for us against we come there; In my Fathers house are many mansions.— I go to prepare a place for you. Jesus Christ went before to take up God's heart for us, and now he is drawing out the riches of love from God his Father, and laying them in bank for us, which made the Apostle say, My God shall supply all your need according to his riches in glory by Christ Jesus. Thirdly, he sends down his Spirit to convince us that Christ's righteousness is ours: indeed the means of procuring this was the life and death of Christ, but the means of applying this righteousness are those following acts of Christ's Resurrection, Ascension, Session, Intercession, &c. By his death he obtained righteousness for us, but by his Ascension he applies righteousness to us; now it is that in especial manner he convinceth us of righteousness, Because he is gone to his Father, and we shall see him no more.

5. That he might receive his Kingdom over us in the place appointed for it; look as Kings are crowned in the chief Cities of their Kingdoms, and keep their residence in their palaces near unto them, so it was decent that our Savior should be Crowned in Heaven, and there sit down at God's right hand; which immediately follows after his Ascension, to which we now come.

SECT. IV. Of God's right hand, and of Christ's Session there.

2. FOr the Session of Christ at God's right hand, which is a consequent following after his ascension into Heaven, I shall examine. 1. What is God's right hand? 2. What is it to sit there? 3. According to what nature doth Christ sit there? 4. Why is it that he sits at the right hand of God his Father in Glory?

1. What is this right hand of God? I answer, 1. Negatively, it is not any Corporal right hand of God; if we speak properly, God hath neither right hand, nor left hand; for God is not a body, but a spirit or spiritual substance. 2. Positively, the right hand of God is the Majesty, Dignity, Dominion, Power, and • l •• y of God. The right hand of the Lord is exalted, the right hand of the Lord doth valianity.— Thy right hand, O Lord, is become glorious in Power; thy right hand, O Lord, hath dashed in pieces the enemy. Thou hast a mighty arm, Strong is thy hand and high i • thy right hand. —Mine hand hath laid the foundations of the earth, and my right hand hath spanned the Heavens. I know some of our Divines make this right hand of God something inferior to God 's own power, but others speak of it as every way equal, and I know no absurdity to follow on it.

2. What is it to sit at the right hand of God? I answer, it is not any corporal Session at God's right hand, as some picture him with a crown of gold on his head sitting on a Throne, as if he had no other gesture in Heaven but sitting still; which Stephen contradicts, saying, I see the heavens opened, and the Son of man standing on th • right hand of God. The words sitting or standing are both metaphorical, and borrowed from the custom of Kings, who place those they honor, an • to whom they commit the Power of government, at their right hand; more particularly, this sitting at God's right hand implies two things. 1. his glorious exaltation. 2. The actual administration of his Kingdom.

1. Christ is exalted, Wherefore God also hath highly exalted him, and given him a name above every name, that at the name of Jesus every knee shall bow; this Session is the supreme dignity and glory given by the Father unto Christ after his Ascension; this Session is the peerless exaltation of the Mediator in his Kingdom of glory. But how was Christ exalted? I answer, 1. In regard of his divine nature; not really, or in itself. Impossible it was that the divine nature should receive any intrinsical improvement, or glory, because all fullness of glory essentially belonged unto it; but declaratory, or by way of manifestation; so it was that his D • vinity, during the time of his humiliation, lay hidden and overshadowed, as the light of a candle is hidden in a dark and close lanthorn; but now in his Session that Divinity and Glory which he had always with his Father was shown forth and declared, He was declared to be the Son of God with Power, both at his resurrection and at his Session. 2 I • regard of his human nature; and ye • that must be understood soberly, for I cannot think that Christ's human nature was at all exalted in regard of the grace of Pers • nal union, or in regard of the habitual perfections of his human soul, because he possessed all these from the beginning; but in regard of those interceptions of the beams of the Godhead, and Divine glory; and in respect of the restraints of that sense and sweetness, and feeling opperations of the beatifical Vision, during his humiliation; in these respects Christ was exalted in his human nature, and had all the glory from the Diety communicated to it which possibly in any way it was capable of. There was a time, when the Office which Christ undertook for us made him a man of sorrows, but when he had finished that dispensation, then he was filled with unmatchable glory which before his Session he enjoyed not; there was a time when the natural consequence and flowings of Christ's glory from that personal union was stayed and hindered, by special dispensation, for the working of our salvation; but when that miraculous stay was once removed, and the work of our redemption fully finished, then he was exalted beyond the capacity, or comprehension of all the Angels of heaven, To which of the Angels said he at any time, sit at my right hand? in this respect it is said that God highly exalted him; exalted he was in his Resurrection, Ascension, but never so high as at his Session; in his Resurrection he was exalted with Jonah from the lower parts to the upper parts of the earth; in his Ascension he was exalted with Elijah above the Clouds, above the Stars, above the Heavens; but in his Session he was exalted to the highest place in Heaven, even to the right hand of God, Far above all Heavens, that he might fill all things.

2. Christ reigns, or actually administers his glorious Kingdom; and this is the principal part of Christ's sitting at God's right hand. So the Psalmist, The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool; the Lord shall send the rod of thy strength out of Zion, rule thou in the midst of thy enemies. The Apostle is yet more large, God set him at his own right hand in the heavenly places, far above all principallity, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the Church, which is his body, the fullness of him that filleth all in all. Some describe this Session at God's right hand to be all one with his reigning in equal power and glory with the Father, but the Son hath always so reigned, and the holy Ghost hath always so reigned, who yet is not said in Scripture to sit at the right hand of the Father, I believe therefore there is something in this Session or Reign of Christ which doth difference it from that reigning Power and Glory of the Father, and of the Son as only God, and of the holy Ghost; and if we would know what that is; I would call it an actual administration of his Kingdom, or an immediate executing of his Power and Glory over every creature as Mediator. There is a natural, and a dispensatory Kingdom of Jesus Christ; for the first, the Father reigns immediately by the Son, but by the holy Ghost the Father doth not reign immediately, but through the Son; the same order is to be kept in their power, which is in the Persons; the Father reigns not by himself, but of himself, because he is of none; the Son reigneth by himself, not of himself, because he is begotten of the Father; the holy Ghost reigneth by himself, but from the Father and the Son, from whom he doth proceed. And as in the natural, so in the dispensatory Kingdom, the Father reigns immediately by the Son as Mediator; and hence it is that the Son as Mediator is only said to sit at God's right hand, because the right of actual administration, or immediate execution of the Sovereign power is appropriate and peculiar to the Son, as Mediator betwixt God and man. And this made Christ to say, The Father judgeth no man, but hath committed all judgment unto the Son, as Mediator. You may object, Christ was Mediator immediately after his incarnation, but he did not actually administer his Kingdom then. I Answer, it is true; Christ for a time did by a voluntary dispensation empty himself, and laid aside the right of actual administration of his Kingdom; but immediately after his Ascension, the Father by voluntary dispensation resigned it to the Son again; Come now, saith the Father, and take thou power over every creature, till the time that all things shall be subdued under thee. This right the one relinquished in the time of that humiliation of himself, and this right the other conferred at the time of the exaltation of his Son.

SECT. V. Of the two Natures wherein Christ sits at God's right hand.

3. ACcording to what Nature is Christ said to sit at the right hand of God? I answer; according to both Natures; first he sits at God's right hand as God; hereby his Divinity was declared, and his Kingdom is such, that none that is a pure creature can possibly execute; The Lord said to my Lord, saith David, sit thou on my right hand. The Lord said to my Lord] (i.e.) God said to Christ: now Christ was not David's Lord merely as man, but as God. And 2. He sits at God's right hand as man too; hereby his Humanity was exalted, and a Power is give to Christ as man, He hath given hiw power to execute judgment, in as much as he is the Son of man. In the administration of his Kingdom the man-hood of Christ doth concur, as an Instrument working with his God-head. Hence this Session at God's right hand is truly and properly attributed to Christ, as 〈 in non-Latin alphabet 〉 ; and not only to the one nature of Christ, whether Divine or Human, Or it is attributed to Christ as Mediator; in which respect he is called an high Priest, We have such an high Priest, who is set on the right hand of the Throne of the Majesty in the heavens. —And in which respect he is called a Prince, Him hath God exalted with his right hand, to be a Prince, and a Savior. Now Christ is not a Priest and a Prince merely according to one Nature, whether Divine or Human. I deny not but Christ had a natural Kingdom with his Father as God, before the foundation of the world; but this Kingdom as God-man Christ had not before his Asension into heaven. So then Christ sitteth at the right hand of God by a mediatory action, which he executeth according to both natures, the word working what pertaineth to the word, and the flesh what appertaineth to the flesh; Christ is Mediator as God and man, and glory hath redounded unto him as God and man, and living in this glory he ruleth and governeth his Church as God and man, he ascended indeed into heaven in his humanity only, but he sitteth at the right hand of God as Mediator in respect of both natures. The Lutherans attribute this Session at God's right hand only to the human nature of Christ; they say this Session is nothing else but the elevating of his human nature to the full and free use of some of the divine properties, as of omnipotency, omniscience, omnipresence; the ground of this error is, that they suppose upon the union of the two Natures in Christ, a real communication of the divine properties to follow; so that the human nature is made truly omnipotent, omniscient, omnipresent, not by any confusion of properties, nor yet by any bare communion and concourse of it to the same effect, each nature working that which belongeth to it with commuion of the other, (for this we grant) but by a real donation, by which the divine properties so become the properties of the human nature, that the human nature may work with them, no less than the Divine nature itself, for the perfecting of itself. Against this opinion we have these Reasons; 1. The union cannot cause the human nature to partake more in the properties of the Divine, than it causeth the Divine to partake in the properties of the human. 2. If a true and real communication did follow of the Divine Attributes, it must needs be of all the Attributes, as of eternity, and infiniteness seeing these are the Divine Essence, which can no way be divided. 3. Infinite perfections cannot perfect finate natures, no more than reasonable perfections can make perfect unreasonable creatures. 4. To what end should created gifts serve, which Christ hath received above measure, if now more noble properties should enter and be conferred on Jesus Christ? other reasons are given in, but I willingly decline all controversial points.

SECT. VI. Of the Reasons why Christ doth sit on God's right hand.

4. WHy doth Christ sit at the right hand of God his Father in glory? I answer.

1. On Christ's part, that He might receive power and dominion over all the creatures: All power is given unto me in heaven and in earth; he speaks of it as done, because it was immediately to be performed; Christ at his Session received a power imperial over every Creature; that he hath Power over the Angels is plain, both by the reverence they do him, and by their obedience towards him, at the name of Jesus every knee must bow; good Angels, and evil Angels must yield signs of subjection to Jesus Christ; if the Saints shall judge the Angels, how much more shall Christ? Oh what Power hath Christ himself this way? and as for the excellencies on earth, they all receive their power from Christ, and are at his dispose; it is Jesus Christ that is Crowned with Glory and Honor, and all things are put under his feet. And hence it is that when the Apostle speaks of Christ's session at the right hand of God, he tells us, he is far above all Principalities and Powers on earth, and Mights and Dominions in Heaven: yea, that Angels and Authorities, and Powers are made subject unto him.

2. On our part many reasons may be given. As—

1. That he might be the Head of his Church, I mean, not head in a large sense, for one who is in any kind before another; for so Christ is the head of Angels, and God is the head of Christ; and to this we have spoken before. But in a strict sense, for one that is in a near and communicative sort conjoined with another, as the Head is conjoined with the Body and Members; and so is Christ the head of his Church. Look as the King hath a more intimate and amiable Superiority over the Queen then over any other of his Subjects; so is it here in Christ our King, he is more amiably tempered, and more nearly affected to his Spouse and Queen, the Church of God, then to any other whomsoever. And to this purpose he sits at God's right hand, that having now fullness of Grace and Glory in himself, he might be ready to communicate the same to his Church who are as the members of his body, that he might give them Grace here, and Glory hereafter; when he shall deliver up his Kingdom to his Father, and be all in all.

2. That he might be the object of divine adoration, then especially it was said and accomplished, Let all the Angels of God Worship him: and let all men Honor the Son as they Honor the Father. After Christ's Session, Stephen looken up into Heaven, and saw the Glory of God, and Jesus standing on the right hand of God, and then he Worshipped; and called upon God saying, Lord Jesus receive my Spirit. It is true, that the ground of this divine adoration is the Union of the two natures of Christ, and therefore the Magi worshipped him at his Birth, and as soon as ever he came into the World the Angels of God Worshipped him; but because by his Session at God's right hand, the Divine Nature was manifested, and the Human Nature was exalted to that dignity and glory which it never had before, therefore now especially, and from this time was the honor and dignity of Worship communicated to him as God and man. And hence Divines usually make this one ingredient of Christ's sitting at the right hand of God, viz. That Christ, God, and Man, is the object of Divine adoration. O it is a great thing, and admirable, and full of wonder, that the man Christ should sit above at God 's right hand, and be adored of Angels and Archangels. Before this was the grace of Union conferred on Jesus, and so he was adored before he suffered; but after he had humbled himself, and was made obedient unto death, even to the death of the Cross, then (yea and therefore) God highly exalted him and gave him a Name, which is above every Name, that at the Name of Jesus every knee shall bow, of things in Heaven, and things in Earth, and things under the Earth, and that every tongue shall confess that Jesus is Lord to the glory of God the Father. He was Lord before, in that he is the Son of God, but now he is Lord again by virtue of his humiliation and Session at God's right hand. Trouble not yourselves with their objection who say, That if adoration be due to Christ as God and man, that then the human nature is to be adored: the Person adored is man, but the humanity itself is not the proper object of that Worship. There is a difference betwixt the concrete and the abstract; though the man Christ be God, yet his manhood is not God, and by consequence not to be worshipped with that worship which is properly and essentially Divine. Certainly, if adoration agree to the humanity of Christ, then may his humanity help and save us; but the humanity of Christ cannot help and Save us, because omnis actio est suppositi, whereas the human nature of Christ is not suppositum, a subsistence or personal being at all.

3. That he might intercede for his Saints. Now of the things which we have spoken, this is the Sum; we have such an high Priest, who is set on the right hand of the Throne of the Majesty in the Heavens, and a Minister of the sanctuary, and of the true Tabernacle, which the Lord pitched and not men: he is set on the right hand of God as an high Priest, or Minister to intercede for us. For as Christ is not entered into the holy Place made with hands which are the Figures of the true, but into Heaven itself now to appear in the presence of God for us. This appearing is an expression borrowed from the custom of human Courts; for as in them, when the Plaintiff or Defendant is called, their Attorney appeareth in their names, so when we are summoned by the justice of God to answer the complaints which it preferreth against us, we have an Advocate with the Father Jesus Christ the righteous, and he standeth up, and appeareth for us: or it may be this appearing hath a respect to the manner of high Priests in the time of the Law; for as they used to go into the most holy place with the names of the Children of Israel written in precious stones, for a remembrance of them, that they might remember them to God in their Prayers; so Jesus Christ being gone up to Heaven, he there presents to his Father, the Names of all his chosen, and he remembers them to his Father in his Intercessions. Certainly, Christ is not gone to Heaven, and advanced to the right hand of God, only to live in eternal joy himself, but also to procure happiness for his Saints: it is to excellent purpose, and to the great good of his Church that he sits at the right hand of his Father, for thereby he governs and protects his people, and he continually executes the Office of his Priesthood, presenting himself, and the sacrifice of himself, and the infinite merit of that sacrifice before the eyes of his Father in their behalf.

4. That true Believers may assuredly hope by virtue of Christ's Session to sit themselves in the Kingdom of Glory. It is true that Christ, and only Christ hath his seat at the right hand of God; to which of the Saints, or of the Angels did he ever say, sit thou at my right hand? It is a prerogative above all Creatures; and yet there is something near it given to the Saints, for him that overcometh, I will grant to sit with me in my Throne, even as I also am set down with my Father in his Throne. There is a proportion, though with an inequality; we must sit on Christ's Throne, as he sits on his Fathers Throne; Christ only sits at the right hand of God, but the Saints are to sit at the right hand of Christ, and so the Psalmist speaks, upon thy right hand did stand the Queen in Gold of Ophir. It is enough to greaten the Spirits of Saints; how should they tread on earth, and contemn the World, when they consider that one day they shall judge the World? do you not know, that the Saints shall judge the World? nay, when they consider that one day they shall reign with Christ? if ye suffer with him, ye shall reign with him. Christ sitting in Heaven is a very Figure of us; Christ's person is the great model and first draught of all that shall be done to his Body the Saints; therefore he is said to be the Captain of our Salvation that leads us on, he is said to be our fore-runner into Glory; he breaks the clouds first, he appears first before God, he sits down first, and is glorified first, and then we follow; Christ wears the Crown in Heaven as our King, and he is united and married to God as our proxy.

And yet there is another ground of hope; not only shall we sit with Christ in Glory, but even now do we sit with him in Glory: Christ is not only gone to heaven to prepare a place for us, but he sits in Heaven in our room, and God looks on him as the great picture of all that body whereof he is Head, and he delights himself in seeing them all Glorified as in his Son. To this purpose the Saints are said to sit down with Christ at very present, he hath made us to sit together with him in Heavenly places in Christ Jesus. Christ in our nature is now exalted: this is that admirable thing which carried up Chrysostom into an ecstacy, that the same nature of which God said dust thou art, and to dust thou shalt return, should now sit in Heaven at God's right hand: but not only the human nature, but Christ in person sits there, as a common person in our stead; he is in his Throne, and we sit with him in supercelestial places. O what structures and pillars of hope are raised up here?

5. That he might defend the Church against her enemies; and at last destroy all the enemies of the Church. Such is the power of Christ's Session, that by it he holds up his Saints in the midst of their enemies, so that the gates of hell shall not prevail against them; true indeed, that many times they are used as Lambs amongst Wolves, but so Christ orders that the blood of Martyrs should be the Seed of the Church; hereby his Church like a tree settles the faster, and like a Torch shines the brighter for the shaking. And as for the enemies of his Church, there is a day of reckoning for them, he that sitteth in the Heavens shall laugh, the Lord shall have them in derision. The day is a coming that he will speak unto them in his wrath, and vex him in his sore displeasure. In the mean while Christ is galling and tormenting them by the Scepter of his Word, and at last he will put them all under his feet. The Lord said to my Lord, sit thou at my right hand, until I make my enemies thy footstool. — For he must reign till he hath put all his enemies under his feet: that the enemies of Christ must be made his footstool notes the extreme shame and confusion which they shall everlastingly suffer: in victories amongst men the party conquered goes many times off upon some honorable terms, or at worst if they are led captive they go like men; but to be made a stool for the conqueror to insult over, this is extremity of shame; and as shame, so it notes burden which the wicked must bear; the footstool bears the weight of the body, so must the enemies of Christ bear the weight of his heavy and everlasting wrath; such a weight shall they bear that they would gladly exchange it for the weight of rocks and mountains, rather would they live under the weight of the heaviest creature in the world, then under the fury of him that sitteth upon the Throne. And withal it notes an equal and just recompense to the wicked; the Lord useth often to fit punishments to the quality and measure of their sins committed; he that on earth denied a crumb of bread, was in hell denied a drop of water; and thus will Christ deal with his enemies at the last day; here they trample upon Christ in his Word, in his ways, in his members; they make the Saints bow down for them to go over, yea they have laid their bodies as the ground, and as the street to them that went over; they tread underfoot the Son of God, the blood of the Covenant; they tread down the sanctuary; and put Christ to shame: and therefore their own measure shall be returned into their own bosom, they shall be constrained to confess with Adoni-hezek, as I have done, so God hath requited me; yea, this shall they suffer from the meanest of Christ's members whom they here insult over; the Saints shall be as Witnesses, and as it were co-assessors with Christ, to judge the wicked both men and Angels, and tread them under their feet; they shall take them captives whose captives they were, and shall rule over their oppressors; all they that despised them shall bow themselves at the soles of their feet.

6. That he might send down the holy Ghost; to this purpose Christ told his Disciples whiles he was yet on earth, that he must ascend into heaven, and Reign there: 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 to you. Christ is now in heaven, and sits at God's right hand, that he may send us his Spirit, by whose forcible working we seek after heaven, and heavenly things, where now Christ sits. But on this I shall insist larger, it being our next subject.

SECT. VII. Of the time when the holy Ghost was sent.

3. FOr the mission of his Spirit: no sooner was Christ set down at God's right hand, but he sends down the holy Ghost. It was an use amongst the Ancients in days of great joy and solemnity to give gifts, and to send presents unto men; thus after the wall of Jerusalem was built, it is said, that the people did eat, and drink, and send porti • ns: and at the feast of Purim they made them days of feasting and joy, and of sending portions one to another, and Gifts to the poor. Thus Christ in the day of his Majesty and Inauguration, in that great and solemn Triumph, when he ascended up on high, he led captivity captive, and did withal give gifts unto men.

Concerning this mission of the Spirit, or these gifts of Christ to his Church, I shall discover the accomplishment, as it appears in these Texts; And when the day of Pentecost was fully come, they were all with one accord in one place; and suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting; and there appeared unto them cloven tongues like as of fire, and it sat upon each of them; and they were all filled with the holy Ghost, and began to speak with other tongues as the Spirit gave them utterance. Out of these words I shall observe these particulars: the time when; the persons to whom; the manner how; the measure what; and the reasons why the holy Ghost was sent.

1. For the time when the holy Ghost was sent, it is said when the day of Pentecost was fully come; this was a Feast of the Jews called 〈 in non-Latin alphabet 〉 from fifty days; because it was ever kept on the Fiftyeth day after the second of the Passover. We find in Scripture sundry memorable things reckoned by the number of fifty. As fifty days from Israel's coming out of Egypt unto the giving of the Law. And the fiftyeth year was that great feast of the Jubilee, which was the time of forgiving of debts, and of restoring men to their first estates; And fifty days were in truth the appointed time of the Jews Harvest; their harvest being bounded as it were with two remarkable days, the one being the beginning, the other the end thereof; the beginning was 〈 in non-Latin alphabet 〉 the second of the Passover; the end was 〈 in non-Latin alphabet 〉 the fiftyeth day after, called the Pentecost; upon the 〈 in non-Latin alphabet 〉 they offered a sheaf of the first-fruits of their harvest: upon the Pentecost they offered two wave-loaves, the sheaf being offered, all the after-fruits throughout the Land were Sanctified; and the two loaves being offered it was a sign of the harvest finished and ended; and now we find, that as there were fifty days betwixt 〈 in non-Latin alphabet 〉 and the Pentecost, so there were fifty days betwixt Christ's Resurrection and the coming down of the holy Ghost. What was the meaning of this, but to hold harmony, and to keep correspondency with those memorable things? as on the day of Pentecost (fifty days after the feast of the Passover) the Israelites came to mount Sinai, there received they the Law; a memorable day with them, and therefore called the feast of the Law; so the very same day is accomplished that prophesy, Out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem; now was the promulgation of the Gospel called by James the Royal Law, as given by Christ our King, and written in the hearts of his servants by this holy Ghost; it seems to shadow out the great difference betwixt the Law and the Gospel; the Law was given with terror, in lightning and thunder; it discovers sin, declares God's Wrath, frights the Conscience; but the Gospel is given without terror, there was no lightning and thunder now: no, no; the holy Ghost slides down from heaven with grace, and gifts; and with great joy sits on the heads, and in the hearts of his Saints. 2. On the Jubilee, or fiftyeth year, was a great feast; whence some observe that the Latins made their word Jubilo, to take up a Merry Song; though the word be derived from the Hebrew Jobel, which signifies a Rams horn; for then they blew with Rams horns, as when they gathered the people to the Congregation they blew their Silver Trumpets. There were many uses of this feast; 1. For the general release of Servants. 2. For the restoring of Lands unto their first owners who had sold them. 3. For the keeping of a right chronology, and reckoning of times; for as the Greeks did reckon by their Olimpiads, and the Latin, by their Lustra, so did the Hebrews by their Jubilees; this falls fit with the proclaiming of the Gospel, which is an act or tender of God's most gracious general free pardon of all sins, and of all the sinners in the World; now was the sound of the Gospel made known unto all, out of every Nation under heaven; now was that spiritual Jubilee which Christians enjoy under Christ; now was the remission published which exceeded the remission of the Jubilee, as for as the Jubilee exceeded the remission of the Seventh year (i.e.) not only seven times, but seventy times seven times. 3. On the day of Pentecost they offered the two wave-loaves called the bread of the first fruits unto the Lord. In like sort this very day (the Lord of the harvest so disposing it) the Apostles by the assistance and effectual working of the Spirit offered the first-fruits of their harvest unto the Lord; for the same day there were added unto them about three thousand souls. We see the circumstance of time hath its due weight, and is very considerable; when the day of Pentecost was fully come, then came the holy Ghost.

SECT. VIII. Of the persons to whom the holy Ghost was sent.

2. FOr the persons to whom the holy Ghost was sent; it is said, to all that were with one accord in one place; who they were it is not here expressed; yet from the former chapter we may conjecture, they were the twelve Apostles, together with Joseph called Barsabas, and the Women, and Mary the Mother of Jesus, and his brethren; these all continued with one accord in one place, for so was Christ's command, that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. This promise we read of in the Evangelists, when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, he will testify of me. — And behold I send the promise of the Father upon you, but tarry ye in the City of Jerusalem until you be endued with power from on high. It was the great promise of the Old Testament, that Christ should partake of our human Nature, and it was the great promise of the New Testament, that we should partake of his divine Nature; he was clothed with our flesh according to the former, and we are invested with his Spirit according to the latter promise. For this promise the Apostles and others had long waited, and for the accomplishment they were now fitted and disposed. 1. They had waited for it from the Ascension day, till the feast of Pentecost; he told them at the very instant of his Ascension that he would send the holy Ghost, and therefore bid them stay together till that hour; upon which command they waited, and continued waiting until the day of Pentecost was fully come. He that believeth shall not make hast, saith Isaiah; surely waiting is a Christian duty, for the Vision is yet for an appointed time, but at the end it shall speak and shall not lie, though it tarry, wait for it, because it will surely come, it will not tarry. Well may we wait, and wait for him, if we consider how God and Christ have waited for us and our conversion; and especially, if we consider that the Comforter will come; and when he comes, that he will abide with us forever. But 2. As they waited for the Spirit, so they were rightly disposed to receive the Spirit, for they were all with one accord in one place. Mark here the qualifications of these persons; they were all with one accord, &c. To those that accord in the Spirit given; where is nothing but discord, jars, divisions, fractions, there is no Spirit of God; for the Spirit is the Author of concord, peace, unity, and amity; he is the very essential unity, love, and love-knot of the two persons, the Father, and the Son: even of God with God: and he was sent to be the union, love, and love-knot of the two natures united in Christ, even of God with man; and can we imagine that essential unity will enter but where there is unity? can the Spirit of unity come or remain but where there is unity of Spirit? verily there is not, there cannot be a more proper and peculiar, a more true and certain disposition to make us meet for the Spirit, then that quality in us that is likest to his nature and essence; and that is unity, love, concord: do we marvel that the spirit doth scarcely pant in us? Alas we are not all of one accord; the very first point is wanting to make us meet for the coming of the holy Ghost upon us. We see the persons to whom the holy Ghost was sent: they were they that were together with one accord in one place.

SECT. IX. Of the manner how the holy Ghost was sent.

3. FOr the manner how he was sent, or how he came to these Apostles; we may observe these particulars.—

1: He came suddenly; which either shows the Majesty of the Miracle that is gloriously done, which is suddenly done; or the truth of the miracle, there could be no imposture or fraud in it, when the motion of it was so sudden; or the purpose of the miracle, which was to awake and affect them to whom it came; usually sudden things startle us, and make us look up. We may learn to receive those holy motions of the spirit, which sometimes come suddenly, and we know not how; I am persuaded the man breathes not amongst us Christians, that sometimes feels not the stirrings, movings, breathings of the spirit of God; Oh that men would take heed of despising present motions! Oh that men would take the wind while it blows, and the water while the Angel moves it; as not knowing when it will, or whether ever it will blow again!

2. He came from heaven; the place seems here to commend the gift; as from earth earthly things arise, so from heaven heavenly, spiritual, eternal things. And this is one sign to distinguish the spirits: Beloved, believe not every spirit, but try the spirits whether they are of God. If our motions come from heaven, if we fetch our grounds thence, from heaven, from Religion, from the sanctuary, it is the spirit of God; or if it carry us heavenward, if it make us heavenly minded, if it wean us from the world, and if it elevate and set our affections on heavenly things, if it form and frame our conversations towards heaven, we may then conclude the motions are not from below, but from above. O that Christians would be much in observation of, and in listening to the movings, workings, hints, and intimations of that Spirit that comes from heaven. Certainly that Spirit is of God that comes down from heaven, and that lifts up our Souls towards heaven.

3. He comes down from heaven like a wind; The comparison is most apt; of all bodily things the wind is least bodily; it is invisible, and comes nearest to the nature of a Spirit: it is quick and active as the Spirit is. But more especially the holy Ghost is compared to a wind in respect of its irresistable workings; as nothing can resist the wind, it goes and blows which way soever it will; so nothing can resist the Spirit of God, wheresoever it hath a purpose to work efficaciously; I will not say, but the heart of a man may resist and reject the work of the Spirit in some measure, and in some degrees; Stephen told the Jews, they had always resisted the holy Ghost; and the Apostle tells of strong holds, and of every high thing that exalteth itself against God; so there is a natural contrariety, a constant enmity, and active resisting of God's Spirit by our spirits; we must therefore distinguish between a prevalent and a gradual resisting; the spirit in conversion so works, that he takes away the prevalent, but not the gradual resisting; A man before he be converted is froward, and full of cavils and prejudices, he is unwilling to be saved, he cannot abide the truth, he doth what he can to stifle all good motions: yet if he belong to the election of grace, God will at last over-master his heart, and make him; of unwilling, willing; he will omnipotently bow and change the will, and work on his soul by his mighty power efficaciously, insuperably, and irresistibly. Again, the holy Ghost is compared to wind, in respect of its free actings; the wind bloweth where it listeth (saith Christ) and so the Spirit bloweth where it listeth; who can give any reason why the Spirit breathes so sweetly on Jacob, and not on Esau? on Peter, and not on Judas? is it not the free grace and good pleasure of God? springs it not from the mere freedom and pure arbitrariness of his own only workings? to you it is given to know the mysteries of the Kingdom of heaven (saith Christ) but to them it is not given. And I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so Father, for so it seemed good in thy sight. These, and the like Texts, are as so many hammars to beat in pieces all those Doctrines of free-will, and of the power of man to supernatural things; grace makes no gain of man's work; free-will may indeed move and run, but if it be to good, it must be moved, and driven, and breathed upon God's free grace. The Spirit blows where it listeth.

4. He came like a rushy mighty wind; as the wind is sometimes of that strength that it rends and rives in sunder Mountains and Rocks, it pulls up trees, it blows down buildings; so are the operations of the holy Spirit; it takes down all before it, it brings into captivity many an exalting thought; it made a Conquest of the World, beginning at Jerusalem, and spreading itself over all the earth; it is mighty in operation, able to shake the stoutest and the proudest man, and to break in pieces the very stoniest heart; indeed our words without this spirit are but weak wind, we may spend ourselves, and never waken Souls; but if the Spirit blow, he will amaze the consciences of the stoutest peers, and drive away our sins, as the wind drove away the Grashoppers and Locusts that over-spread the land of Egypt. Some Analogy there is betwixt this vehement wind, and the spirits workings; the spirit first comes as a spirit of bondage, and then as a spirit of Adoption; the spirit of bondage is as a vehement wind that terrifies, to show that we are not fit to receive the grace of God, unless the door be first opened by fear and humiliation; others say that the vehement rushing of this wind shown how irresistibly the Apostles should proceed in preaching the Gospel of Jesus Christ; they had a Commission to go into all the World, and to teach all Nations, and they had a promise that though many might oppose, yet the gates of hell should not prevail against the Church; the spirit should go along with them, and he in them, and they in him, should prevail mightily like a rushing mighty wind.

5. He filled all the house where they were sitting; there were none there that were to filled with the holy Ghost; this room contained a congregation of none but Saints. All the men and women (an hundred and twenty, as some think) in this room were visited from on high; for the holy Ghost came upon them, and dwelt in them; well might David say, Blessed are they that dwell in thy house, I had rather be a door-keeper in the house of my God, then to dwell in the Tents of wickedness. They that abode in this house were under a promise that the Spirit should come, and now was the promise accomplished; for it filled all the house where they were sitting. I say where they were sitting, to signify, that all the other houses in Jerusalem felt none of this mighty rushing wind: there was no assembly of Saints in any part of the City, but only in this house; or if any other assembly might be, this Spirit blew upon none of them where these men were not; that, and only that house is filled, where they were sitting. And this point of blowing upon one certain place is a property very suitable to the Spirit of God; the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whether it goeth; so is everyone that is born of the Spirit. The Spirit blows where it will, and upon whom it will, and they shall plainly feel it, and others about them not one jot: have we not sometimes the experiences of this in our very congregations? one sound is heard, one breath doth blow, and it may be one or two, and no more hears the sound, or feels the breath inwardly, savingly; it may be one here, and another there shall feel the Spirit, shall be affected and touched with it sensibly; but twenty on this side them, and forty on that side them sit all becalmed, and go their way no more moved, than when they came into God's presence. Oh that this Spirit of the Lord would come daily and constantly into our congregations! Oh that it would blow through them, and through them! O that it would fill every soul in the assembly with the breath of heaven! come holy Spirit? awake O North-Wind, and come thou South-Wind, and blow upon our Gardens, that the spices thereof may flow out.

6. He came down in the form of Tongues. As one saith well, This Wind brought Tongues, even a whole shower of Tongues. The Apostles were not only inspired for their now benefit, but they had gifts bestowed on them to impart the benefit to more their themselves. But why did the holy Ghost appear like Tongues? I answer, 1. The Tongue is a symbol of the holy Ghosts proceeding from the Word of the Father; as the Tongue hath the nearest affinity with the word, and is moved by the word of the heart, to express the same by the sound of the voice; so the holy Ghost hath the nearest affinity that may be with the Word of God, and is the expresser of his voice, and the speaker of his will. 2. The Tongue is the sole instrument of Knowledge which conveys the same from man to man; though the Soul be the Fountain from whence all wisdom springs, yet the Tongue is the Channel and the conduit-pipe whereby this Wisdom and Knowledge is communicated and Tansferred from man to man: in like manner the holy Ghost is the sole Author and Teacher of all Truth; though Christ be the Wisdom of God, yet the holy Ghost is the Teacher of this Wisdom to men; And hence it is that the holy Ghost appeared in the form of Tongues.

And yet not merely in the form of Tongues, but thus qualified. 1. They were Cloven Tongues; to signify that the Apostles should speak in divers Languages; if there must be a calling of the Gentiles, they must needs have the Tongues of the Gentiles wherewith to call them; if they were debtors not only to the Jews, but to the Grecians; nor only to the Grecians, but to the Barbarians also, then must they have the tongues not only of the Jews, but of the Grecians and Barbarians to pay this debt, and to discharge this duty of go, and teach all Nations. Surely this gift was bestowed for the propagating of the Gospel far and wide; The tongues were cloven that the Apostles might speak all Languages, and that all Nations of the World whithersoever they came, might hear them, and understand them speaking in their own Tongues. 2. They were fiery Tongues; to signify that there should be an efficacy, or fervor in their speaking; the World was so over-whelmed with ignorance and error, that the Apostles lips had need to be touched with a coal from the Altar; Tongues of flesh would not serve the turn, nor words of air, but there must be fire put into the Tongue, and Spirit of life into the words they speak; with such a tongue Christ speak himself, when they said of him, did not our hearts burn within us, while he spake unto us by the way? and with such a tongue Peter spake at this time, something like fire fell from him on their hearts, when they were pricked in their hearts, and said, men and brethren what shall we do? Oh that we of the Ministry had these fiery Tongues! O that the Spirit would put his live-coal into our speeches! Oh that our Sermons were warming Sermons! may we not fear that the Spirit is gone whiles the people are dead, and we are no more lively in our Ministry? it is said of Luther, that when he heard one preach very faintly, cold, cold, says he, this is cold preaching, here's no heat at all to be gotten; Oh when the Spirit comes, it comes with a tongue of fire; instead of words, sparks of fire will fall from us on the hearts of hearers.

3. These cloven tongues sat upon each of them; to signify their constancy and continuance; they did not light, and touch, and away, after the manner of butterflies; but they sat, they abode still, they continued steady, without any stirring or starting. This was the privy sign by which John the Baptist knew Jesus to be Christ; upon whom thou shalt see the Spirit descending and remaining on him, the same is he which Baptiseth with the holy Ghost. It was not only the Spirits descending, but the Spirit's remaining on him, that was the Sign. The Spirit of God is a constant Spirit; it abides on the Soul to whom it is given; and therefore the Psalmist describes these great Transactions of Christ to this very end, that the Spirit might dwell with us; thou hast ascended on high, thou hast led Captivity Captive, thou hast received gifts for men, yea for the rebellious also, that the Lord God might dwell among them. Not only that he might stay and lodge for a night as a way-fairing man, that comes to his Inn, and then is gone in the morning; no, no; but that he might take up his residence, and dwell in them. I know it is a question, whether the holy Ghost may be lost? but certainly of the Elect he is never totally, or wholly lost; only I dare not say, but as touching many gifts, he may be lost even of the Elect themselves: David after his sins, was forced to cry, cast me not away from thy presence O Lord, and take not thy holy Spirit from me; restore unto me the joy of thy Salvation, and uphold me with thy free Spirit; we find here that in respect of some gifts even of regeneration, the Spirit is sometimes lost, but that the godly should retain no remnants of the Spirit in their worst declinings, I cannot imagine: John teacheth expressly, whosoever is born of God doth not commit sin, (a sin unto death) for his seed remaineth in him, neither can he sin, because he is born of God. David in his fall lost the joy of his heart, the purity of his conscience, and many other gifts which he desired to have restored to him; but the holy Ghost he had not utterly lost; for if so, how could he have prayed, cast me not away from thy presence, and take not thy holy Spirit from me? I have done with the manner of the Spirits mission.

SECT. X. Of the measure of the Holy Ghost now given.

4. FOR the measure, what or how much of the Spirit was now given? this question is necessary, because we bring in the Spirits mission after Christ's ascension, as if the holy Ghost had not been given before this time. That this was the time of the coming of the holy Ghost, is very plain; but that the holy Ghost was not given before this time, we cannot say; certainly the Prophets speak by him, and the Apostles had him, not only when they were first called, but more fully when he breathed on them, and said unto them, receive yea the holy Ghost. So that if ye study the reconciliation of these things, I know not any way better than to put it on the measure, or degrees of the Spirits mission.—I know some go about to reconcile it thus, that the holy Ghost was given before secretly with grace, but now he was given in a visible shape with power. Others thus, that the holy Ghost was before given in respect of Grace and Ministerial gifts, but now he was given in respect of virtue, or Ghostly ability to work Wonders, and to speak with divers Languages. But we find that the Prophets and Apostles before this had not only Grace, and Ministerial gifts, but a miraculous virtue, even the Spirit of powerful and extraordinary operation: only here was the difference, that before this, the Spirit was but sprinkled (as it were) upon them, but now it was poured upon them; before this they were gently breathed on, and refreshed with a small gale, but now they were all blown upon with a mighty wind; without controversy a difference there is in the Spirits mission; And that some lay down chiefly in these three things.—

As—

1. In the manner of the Spirits mission: to the old Church the Spirit came usually in dreams, or visions, or in a low still voice, or in some latent ways; but now he came in power, in evidence and demonstration; and therefore it is called, the spirit of revelation and knowledge; At the apparition of God to Elijah, it is said, that the Lord passed by; and a great, and strong wind rent the mountains, and break in pieces the rocks before the Lord, but the Lord was not in the wind; and after the wind an earth-quake, but the Lord was not in the earth-quake; and • fter the earthquake a fire, but the Lord was not in the fire; and after the fire a still small voice, and then Elijah wrapped his face in his mantle, as knowing the Lord's presence was therein: the Spirit came not of old, save in a vision, or dream, or in a still small voice; but now the Spirit came in a rushing mighty wind, in fiery tongues, in earth-quakes, in so much, that the place was shaken where they were assembled, and they were all filled with the Holy Ghost: the Spirit now made choice to come in such apparitions, as should have in them a self-discovering property, which would not be hidden; and here is one difference.

2. Another difference is in respect of the Subjects unto whom he was sent; before now he came only upon the enclosed garden of the Jews, but after the assension of Christ, The Spirit was poured upon all flesh; now every believer is of the Israel of God, every Christian is a Temple of the holy Ghost; now we receive the Spirit too, or else it is wrong with us; for If any man have not the spirit of Christ, he is none of his; At Peters Sermon to Cornelius, it is said, that the holy Ghost fell on all them which hear the Word; and they of the Circumcision which believed were astonished, because that on the Gentiles also was poured out the gift of the Holy Ghost. It was some wonder at first, even to the Apostles themselves, but in this Sermon Peter acknowledges, Of a truth I perceive that God is no respecter of Persons, but in every Nation he that feareth him, and worketh righteousness, is accepted with him. Mark, In every Nation, upon all flesh, I will pour out my spirit: Here's another difference.

3. One difference more is in the measure of his mission. At first he was sent only in drops and dew, but now he was poured out in showers and abundance; The holy Ghost (saith Paul) was shed on us abundantly through Jesus our Savior. As there are degrees in the wind, aura, ventus, procella; a breath, a blast, a stiff gale; so we cannot deny degrees in the Spirit, the Apostles at Christ's resurrection received the Spirit, but now they were filled with the Spirit; then it was but a breath, but now it was a mighty wind. And indeed never was the like measure of the Spirit given to men as at this time; the Fathers before this, and we and our Fathers since this, have but (as it were) a hint of the Spirit to their Epha; such a pentecost as this, never was but this, never the like before or since; it was Christ's Coronation-day, the day of placing him in his throne, when he gave these gifts unto men, and therefore that day was all magnificence shown above all other days; Thus for the measure of the Spirit now given to the Church of Christ.

SECT II. Of the Reasons why the Holy Ghost was sent.

5. FOR the Reasons why the Holy Ghost was sent; they are several: As— 1. That all the prophesies concerning this mission might be accomplished. Isaiah speaks of a time when the spirit should be poured upon us from on high, and the wilderness should be a fruitful field. And Zacharias Prophesies, that in that day I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplication. And Joel prophesies yet more expressly, It shall come to pass, that I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy: your old men shall dream dreams, your young men shall see visions; and also upon the servants and upon the hand-maids in those days I will pour out my spirit, and they shall Prophesy. This very Prophesy was cited by Peter in his first Sermon after the Spirits mission, Act. 2.17, 18. In which we read of two pourings of the Spirit, one upon their sons, and the other upon his servants; the former concerned only the Jew, they should have Prophesies, Visions, and Dreams, the old way of the Jews; but the latter concerns us, we are not of their sons, but of his servants, to whom visions and dreams are left quite out; and therefore if any now pretend to those visions and dreams, we say with Jeremy, The prophet that hath a dream, let him tell a dream, but he that hath my Word, let him speak my Word Faithfully, what is the Chaff to the wheat? But of all the prophesies concerning the mission of the Holy Ghost, our Savior gives the clearest and the most particular; two great Prophesies we find in the Bible, the one is of the Old Testament, and the other of the New; that of the Old Testament was for the coming of Christ, and this of the New Testament was for the coming of the Holy Ghost: and hence we say, that the coming of Christ was the fulfilling of the Law, and the coming of the Holy Ghost is the fulfilling of the Gospel. In this respect let us search and see those Prophesies of Christ the great Prophet in the New Testament. I will pray the Father, and he shall give you another Comforter, that he may abide with you forever, even the Spirit of truth.—But when the Comforter is come, whom I will send unto you from the Father, he shall testify of me—And behold I send the pr • mise of my Father upon you, but tarry ye in the City of Jerusalem, until ye be endued with Power from on high. 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. Why it was of necessity that all these Prophesies, and promises must be accomplished, and therefore was the Holy Ghost sent amongst us.

2. That the holy Apostles might be furnished with gifts and graces suitable to their estates, conditions, stations, places. To this purpose, no sooner was the Spirit sent, but they were filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance. They were filled with the Holy Ghost; not that they were before empty, but now they were more full of the spirit than ever they were before; and they speak with other tongues; other than ever they had Learned; probably they understood no Tongue but the Syriac till this time, but now on a sudden they could speak Greek, Latin, Arabic Persian, Parthian, and what not? the Wisdom and Mercy of God is very observable herein, that the same means of diverse Tongues which was the destroying of Babel, should be the very same means here conferred on the Apostles to work the building of Zion; that the curse should be removed, and a blessing come in place; that confusion of Tongues should be united to God's Glory; that this should be the issue of Tongues, that neither Speech nor Language should be upon all the Earth, but his praise, and glory, and the Gospel should be heard amongst them. And here is something more observable, in that they spake with other Tongues, As the spirit gave them utterance; the word utterance is in the Original 〈 in non-Latin alphabet 〉 ; you have heard of Apothegmes, (i.e.) wise, and weighty sententious speeches; now such as these the spirit gave them to utter; magnalia Dei, (as in the eleventh verse) the wonderful works of God; they spake of those singular benefits God offered to the world by the death of his Son; they spake of the work of our Redemption, of the merits of Christ, of the glory and riches of his Grace, of the praises due to his Name for all his Mercies; others add that they spake of those admirable works of the Trinity, as of our Creation, Redemption, and Sanctification; and of whatsoever generally concerned the Salvation of mankind: their speeches were not crudities of their own Brain trivial, base, or vulgar stuff; but magnalia, great and high Points, Apothegmes or Oracles, as the spirit gave them utterance. But these reasons are remote to us.

3. That he might fill the hearts of all the Saints, and make them Temples and receptacles for the Holy Ghost, know you not that your body is the Temple of the Holy Ghost, which is in you, which ye have of God: and ye are not your own? It is said here, that after the mighty rushing Wind and cloven fiery Tongues, they were all filled with the Holy Ghost: and began to spake with other Tongues. First, they were filled with the Holy Ghost, and then they spake with other Tongues; the Holy Ghost begins inward, and works outward; it first alters the mind, before it change the speech; it first works on the Spirit, before on the phrase or utterance; this was the first work of the Spirit, it filled them. And thus for the daily ministration, such must be appointed as were full of the Holy Ghost; and Stephen is said to be full of the Holy Ghost; and Barnabas is called a good man, and full of the Holy Ghost. The Holy Ghost is usually said to fill the Saints; only whether it be the person of the Holy Ghost, or the impressions of the Holy Ghost, is a very great question; for my part I am apt to incline to their mind, who say, not only the impressions of the spirit, the qualities of holiness, the gifts and graces of the Holy Ghost, or as some think, habitual grace in a special manner; but that the Holy Ghost himself doth fill, and dwell, and reign in the hearts of all regenerate men. And this seems clear to me: 1. By Scriptures. 2. By Arguments.

1. The Scriptures are such as these, He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water; but this spake he of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified; for those words, out of his belly shall flow rivers of living water; by living water, is meant grace; by rivers of living water, is meant the manifold graces of the Spirit; by the flowing of these rivers, is meant the abounding and communicating of those graces from one to another; and by the belly out of which those rivers should flow, is meant the heart endued or filled with the Holy Ghost. Now the spring and rivers, the fountain and streams are diverse things, and to be distinguished: the one is the cause, and the other the effect; the one is the tree, and the other the fruit; it is the holy Ghost filling the hearts of believers, that is the spring and fountain whence all those rivers of living waters flow: And therefore saith the Evangelist expressly, This spake he of the Spirit, which they that believe should receive; of what Spirit? even, of the Holy Ghost, which in full measure was not yet given, because that Christ was not yet glorified; it is the same spirit which believers receive, whence all these rivers of living waters flow; but those rivers flow not from habital grace, nor from any of the graces of the Holy Ghost, but from the Holy Ghost himself.

Again, When the Spirit of truth is come, he will guide you into all truth, — and he will show you things to come. Now the habits of grace cannot guide or teach, or show a man things to come; the habits of grace cannot speak, and hear; as it is there written, He shall not speak of himself, but whatsoever he shall hear, that shall he speak. This can be no other than the spirit in his own Person, this is the Comforter, that hears, and speaks, and guides into all truth, and shows us things to come.

Again, The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. Besides, the grace of the Spirit, which is the love of God; the Holy Ghost, or the Spirit itself, is said to be given unto us.

And, Ye are not in the flesh, but in the Spirit. If so be that the Spirit of God dwell in you. Here's a plain distinction betwixt the new man, our being in the Spirit, and the Spirit dwelling in us; Now if any man have not the spirit of Christ, (i.e.) the same holy Spirit which dwelleth in our head and Savior Jesus Christ, he is none of his.—But if the spirit of him that raised Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you. This Spirit cannot be meant of habitual grace, for habitual grace did not raise up Jesus from the dead; no, no, it was the same Spirit that dwelt in Christ, and that dwells in us.

Again, Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you?—And know ye not that your body is the Temple of the holy Ghost which is in you? now gifts and graces are not properly said to dwell in Temples; this, belongs rather to persons than qualities; and therefore it is meant of the holy Ghost himself; Ye are the Temples of the living God: surely graces are not the living God? But ye are the Temples of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.

2. The arguments to confirm this, are such as these;

1. Actions are ascribed to the Holy Ghost, as given unto us, or dwelling in us, When the spirit is come, he will reprove the World of sin.—And when the spirit of truth is come, he will guide you into all truth.—And yea have received the spirit of adoption, whereby ye cry, Abba Father:—And this spirit beareth witness with our spirits, that we are the Children of God. These actions are usually given to the Holy Ghost, I mean to that Holy Ghost which we receive, and dwelleth in us; it reproves, it guides, it helps, it satisfies, it witnesseth; now, actiones sunt suppositorum; actions are of persons, and not of qualities; habitual grace cannot reprove, or guide, or teach, or help our infirmities: these are the actions of the Spirit himself, in his own person.

2. The spirit itself is the bond of our mystical union with Jesus Christ, and therefore it is the Spirit itself that dwelleth in us. Look as it is in our body, there is head and members, yet all are but one natural body, because they are animated and quickened by one and the self-same soul; so it is in the mystical body, Christ is our head, and we are his members, and yet both of us are but one mystical body, by reason of the self-same Spirit dwelling in both. And hence it is said, that Christ dwelleth in us by his spirit; Know ye not that Christ Jesus is in you except ye be reprobates? —he that eateth my flesh, and drinketh my blood, dwelleth in me and I in him. — And I live (saith Paul) yet not I, but Christ liveth in me. How in me? not corporally, for in that sense, The Heavens must receive him until the time of the restitution of all things; but spiritually according to the testimony of the Apostle, because ye are sons, God hath sent forth the spirit of his Son into your hearts. This is the mystery that should be known among the Gentiles, the glorious mystery, yea the rich and glorious mystery; the Apostle gives it all these Epithets, the riches of the glory of this mystery, which is, Christ in you the hope of glory.

3. As Satan keeps his residence in wicked men, working them unto all manner of sin, and holding them captive to do his will; so the spirit of God coming and thrusting him out of possession, dwelleth in us, leading us into all truth, replenishing us with all graces, and inclining us to all holy Obedience. There is little question but whilst men remain in the state of infidelity, the strong man Satan keeps possession, and dwelleth in them, though not after a gross, and sinsible manner, as in Demoniacks; yet invisibly and spiritually, ruling and reigning in them, and making them his slav • to do his will; and therefore by the same reason, when a stronger than he cometh, even the good spirit of God, he casts him out, and takes possession, and dwells, and reigns, and rules in our souls and bodies.

If the spirit itself dwell not in us, then how would there be three that bear witness? the Apostle tells us, There are three that bear witness in earth (or in our hearts the Spirit, the water, and blood; now by water is meant sanctification, it is our sanctification that bears witness with us that we are the Children of God; and this sanctification consists either in the habit of grace, or in the actings of grace; if therefore the spirit of Christ in a believer were nothing else but grace, then it were all one with the testimony of water; but there are three that bear witness, there's the testimony of the spirit, of blood, and of water; not only justification, and sanctification, which are but two witnesses, but the spirit is superadded, and that also bears witness in our Consciences, that we are the Children of God, and that Jesus Christ is the Son of God. Christians! think me not tedious in these proofs; these are not speculative notional points, that tend not to edification, but are exceeding profitable. Only concerning the manner of the indwelling of this spirit in us, it is most difficult to conceive. Certainly it dwells not in us as in Christ, viz. bodily, Col. 2.9. immeasurably, Joh. 3.34. Originally, 2 Cor. 3.17. the spirit is in Christ, as light in the sun; but the spirit is in us as light in the air; neither dare I affirm, that the spirit is in us more essentially than in any other men or creatures, for the essence thereof is indivisible and omnipresent: But this I say, that the spirit is in the faithful above all others. 1. In respect of Covenant, the Saints have the spirit by God's free Grace and Covenant; I will put my spirit within you, saith God in the Covenant, which is not only to be understood of the gifts and graces of the spirit, but also of the spirit itself. 2. In respect of intimate familiarity, and near acquaintance, the spirit is in the faithful like an inmate or coinhabitant, comforting, directing, ruling, strengthening, and cherishing them; in which respect they are said to be his houses, and Temples, in which he dwelleth; whereas contrariwise worldlings and infidels to all these purposes are mere strangers unto him, the world cannot receive him (saith Christ) because it seeth him not, neither knoweth him, but ye know him; for he dwelleth with you, and shall be in you. 3. In respect of virtue and efficacy; the spirit works efficaciously in his Saints; he chooseth them for his own people, he possesseth them as of his own right, he rules in their hearts as in the chief seat of his Kingdom, he purgeth and purifieth them from their sins, he replenisheth and filleth them with his saving graces, he guides and directs them in the way of holiness, and never leaves them till he brings them to his Kingdom. 4. In respect of union; it was an old error of the heathens, that the soul remaineth in the body after Death; which opinion of theirs, though false, because it contradicts the Word, yet the thing itself is possible, and doth not contradict reason; for the soul may have its local being in the body, and yet not give life to the body; for it is not the souls being in the body, but its being united to the body which makes the body live; so it is not the Spirits being locally with the soul, but being mystically united to the soul that gives it spiritual life. Now in all these respects, the spirit is in the faithful above all others.

I know the objections, As 1. If the Spirit be united to a believers soul, and so made one with him, then may a believer say, I am the spirit; or I am equal with God in respect of the spirit in me, though not as Peter, Thomas, &c.

But I answer, this follows not; for though the spirit be really united to a believers spirit, so that he may say with the Apostle, He that is joined to the Lord is one spirit, or hath one spirit; yet first, this union is a voluntary act, and not a natural act; and in that respect the Spirit may unite himself to the soul so far as he pleaseth, and no further: And certainly thus far he is not pleased to unite himself to a believer, as that a believer should say properly, I am the Spirit; or I am equal with God in respect of the spirit; for then a believer might be worshipped with Divine worship. 2. This union is by way of application, and not by way of mixture; if an heap of Wheat and a stone should be joined together, there is an union, they make both one heap; but the Wheat cannot say, I am a stone; nor can the stone say, I am wheat; because this union is only by way of Application: but if Wine and Water should be joined together, then every part may say, I am Water, and I am Wine; because this union is not only by application, but by way of mixture. Certainly there is a great union betwixt the Spirit and a believers soul, yet cannot the believer say properly, I am the Spirit, or I am equal with God, because their union is only by way of application, and not by way of mixture.

2. Object. No more was the union of Christ as God, with our nature as man, any union by way of mixture; ye • could he say, I am God, and I am man. But I answer, Christ's union was not only spiritual or mystical, but hypostatical or personal; and in that respect, though there was no mixture, yet there was such an union as cannot be paralleled in all the world. Our souls union with the spirit of Christ goes very far, and indeed so far as we cannot express it, though we had the tongues, and heads, and hearts of men and Angels; yet comes it short of that union betwixt the second person in the Trinity, and the soul and body of Christ; his union was personal, but so is not ours: a believer is a person before he is united to the spirit of Christ; but now Christ's soul and body were not a person before united to the person of the Godhead. Go we therefore as far as we can, and I shall easily yield that our union with the spirit is a true, real, essential, substantial, spiritual, invisible, mystical, intimate union, yet is it not a personal, or hypostatical union; the spirit doth not assume the soul or body of a believer, as the second person assumed the soul and body of Christ. Away, away with these cavils and blasphemies, wherewith too many unstable souls are now infected! I have done with this Reason.

4. That the holy Ghost might according to his Office, endow men with gifts: no sooner he bestows his person, but immediately he fills us with his train.

Now the gifts of the Spirit are of these two sorts, some are common to good and bad, others are proper to the Elect only. Those gifts which are common, are again twofold; for some of them are given but to certain men, and at certain times; as the gift of Miracles, of Tongues, of Prophesies, and these were necessary for the Apostles and the Primitive Church, when the Gospel was first to be dispersed; others are given to all the members of the Church, and at all times, as the gifts of Interpretation, Sciences, Arts, Prudence, Learning, Knowledge, Eloquence, and such like; the former gifts we have not, but these latter are now given to every member of the Church, according to the measure of Christ's gift, as the calling and vocation of every member needeth. As for those gifts and saving graces which are proper to the godly, I shall speak of them anon. Now here is another reason of the spirits mission, that he might give gifts unto men; if you ask, what are those gifts? the Apostle tells you in one place, He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. Three of these gifts are now gone, and their date is out; but in the same place we find Pastors and Teachers, and them we have still. Oh how may this teach us to think of such (even of Pastors and Teachers ) as of the special gifts and favors of Jesus Christ; if one special friend should but send us from a far Country one of his chief servants, would we not welcome him? Christ now is in Heaven, and he sends us Ministers, as the stewards of his house; sure if we have any love to Christ, The v • ry feet of them would be precious, and beautiful, who bring us glad tidings of peace. Again, the Apostle tells us in another place, that there are diversities of gifts, but the same spirit; and diversities of calling, but the same Lord, or Christ; and diversities of works, but the same God and Father worketh all in all. Christ's errand being done, and he gone up on high, the Spirit came down; and in Christ's stead established order in the Church; which order or establishment is here set down, by gifts, callings, and works. Here is first, a Gift; Secondly, a Calling; Thirdly, a Work Gifts are ascribed to the Spirit, Callings to Christ, and Works to God, even to the Father of our Lord Jesus Christ; where the Spirit ends, Christ begins; and where Christ ends, God begins; if no gift, we must stay there, and never meddle with the calling; and if no calling, we must stay there, and never meddle with the Work; first, the Spirit comes, and bestows the Gift, and then Christ comes, and bestows the Calling, and then God the Father comes, and sets us to the Work; the gift is for the calling, and the gift and calling are both for the Work. And if this be the order established by the Spirit in his Church, Oh what shall we say of them that either have no gifts, yet step into the calling, as if there were no need of the Holy Ghost; or that have no calling, and yet will fall upon the work, utterly against the mind and rule of Jesus Christ? Oh what the poor Church of Christ suffers at this time in these respects! certainly these men have no commission from the holy spirit; he was never sent to them that br • ak this order; first gifts, and then Calling, and then the Work.

But why doth the Spirit endow men with gifts? surely saith the Apostle, to this end, to profit withal. Gifts are given for the good of others, gifts are for edifying: we should not contemn them, gifts are a blessing of God, and therefore we a • e to endeavor after them. Let thy profiting appear to all, and covet earnestly the b • st gifts: And yet (says Paul) I show unto you a more excellent way: and that was true grace of which he discourseth in the next Chapter; and this brings in another reason of the Spirits mission.

5. That the Holy Ghost might according to his Office endow men with graces. In doing this, he first gives the inward principle and habit of grace, and then the fruit, or actings of grace. 1. He gives a Power, an Habit, a spiritual Ability, a Seed, a Spring, a principle of Grace; whatsoever we call it, I cannot conceive it to be a n • w faculty, added to those which are in men by nature: A man when he is regenerate, hath no more faculties in his soul, than he had before he was regenerate; only in the work of • egeneration, those abilities which the man had, are Improved to work spiritually, as before naturally; as our Bodies in the resurrection from the dead shall have no more, nor other parts than they have at present; only those which are now natural, shall th • n by the Power of God be made Spiritual. Now this Principle is infused, or poured in by the Spirit of God; and hence he is called The spirit of sanctification. 2. He gives the fruit or actings of Grace, But the fruit of the Spirit is love, joy, peace, longsuffering; gentleness, goodness, faith, meekness, temperance; Some call these the diversifications of the actings of that spiritual principle within us; certainly the spirit doth not only at first infuse the principles of grace, but he doth also enable us to act, and improve those blessed principles; he doth not only give us power to Holy actions, but he works also the Holy actions themselves. God works in us not only to will but to do. God hath a twofold grace, initial and converting; exciting and quickening: in respect of this last, David prays, Quicken me after thy loving kindness, O Lord, and so shall I keep thy testimonies. This is the actuating grace that we need every hour, and every moment, and must pray for more earnestly than we would pray for our daily bread. Two privileges more especially flow from this; As— 1. Hereby the soul will be kept from negligence, and dullness; from gross and soul sins; the Apostle calls it, grace to help in time of need. Oh this is admirable, when grace comes in the very nick of need; it may be sometime or other thou wert even falling into such and such a sin, it may be thou wert sometime or other drowning in such and such a wickedness, and this exciting, quickening grace came in, and kept up thy head above the waters. 2. Hereby the soul will be kept in a frame for every duty: if the spirit come but with exciting, quickening grace, then it is ready to say, My heart is prepared, O Lord, my heart is prepared, I can now do and suffer thy Will; sometimes the principle of grace lies still within us, and begins to rust; but then comes the Holy Ghost, and breaths upon our souls, and so it excites, and quickens, and commands faith, patience, zeal, and other graces to be in exercise; and this is as it were the file to take off the rust; its the whetting of the edge, its the stirring up of the coals into a mighty flame. Christians! have you not clear • xperimental demonstrations of this truth? sometimes you are on the wing of duty, and sometimes you are dull, and dead; sometimes the least temptation, the least snare is ready to make you fall; and sometimes again, though strong winds and tempests blow upon you, yet you are able to stand, like Mount Zion, that cannot be removed: Oh what's the reason of the difference? surely according to the incomes of the Spirit of God; this difference comes not from ourselves, but from the Spirit: as this exciting quickening grace is ready, or a far off, so is our condition: you know what changes David usually found in his own heart, sometimes he was able to trust in God, and at other times he was so cast down as if he had no strength within him, and whence all this, but from the ebbings and flowings of exciting quickening grace? well may we cry, come holy Spirit: Oh what a comfortable condition would it be, if our Spirits never lay still, but we were always hungering, thirsting, or moving after God and goodness.

6. That the holy Ghost might according to his Office comfort his Saints amidst all their afflictions: this was that which Christ had so often told his Apostles, I will not leave you comfortless, I will come unto you.—And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever—But the Comforter, which is the Holy Ghost, whom the Father will send in my Name he shall teach you all things.—But when the Comforter is come, whom I will send unto you from the Father, even the spirit of truth which proceedeth from the Father, he shall testify of me. — If I go not away, the Comforter will not come unto you, but if I depart I will send him unto you.

But how is it that the spirit comforts Saints? I answer in these particulars.

. 1. The Spirit discovers sin, and bends the heart to mourn for sin; and such a sorrow as this, is the seed and matter of true comfort: as Josephs heart was full of joy when his eyes poured out tears on Benjamin's neck, so there is a certain seed and matter of joy in spiritual mourning; I know they are contrary, but yet they may be subordinate to each other, as a dark and muddy color may be a fit ground to lay gold upon. Certainly there is a sweet complacency in an humble and spiritual heart, to be vile in its own eyes. But especially the fruit of it is joy, and great joy. A woman when she is in travail hath sorrow, because her hour is come; but as soon as she is delivered of her Child, she remembereth no more the anguish for joy that a man is born into the World; and ye now therefore have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

2. The Spirit doth not only discover, but heal the corruptions of the soul, and there is no comfort, to the comfort of a saved and cured man; the lame man that was restored by Peter, expressed the abundant exaltation of his heart, by leaping and praising God, Act. 3.8. and for this cause the Spirit is called the Oil of gladness, because by that healing virtue that is in him he makes glad the hearts of men.

3. The Spirit doth not only heal, but renew and revive again; when an eye is smitten with a sword, there is a double mischief, a wound made, and a faculty perished; and here, though a Chirurgeon can heal the wound, yet he can never restore the faculty, because total privations admit no regress, or recovery. But the spirit doth not only heal, and repair, but renew and re-edify the spirits of men; as he healeth that which was torn, and bindeth up that which was broken, so he reviveth and raiseth up that which was dead before, Hos. 6.1.2. And this the Apostle calls, the renovation of the Spirit, Tit. 3.5. Now this renovation must needs be matter of great joy, for so the Lord comforts his afflicted people; O thou afflicted, tossed with tempest, and not comforted; behold, I will lay thy stones with fair colors, and lay thy foundations with Sapphires, and I will make thy windows of Agates; and thy gates of Carbuncles, and all thy borders of pleasant stones. The meaning is, that all must be new, and new built up as for a goodly, costly, and stately structure.

4. The spirit doth not only renew, and set the frame of the heart aright, and then leave it to itself, but being thus restored he abideth with it to preserve and support it, and to make it victorious against all tempests and batteries; and this further multiplieth the joy and comfort of the heart; victory is ever the ground of joy, They joy before thee,—as men rejoice when they divide the spoil. And the spirit of God is a victorious spirit. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.

5. The spirit doth not only preserve the heart which he hath renewed, but he makes it fruitful and abundant in the work of the Lord. And fruitfulness is a ground of comfort, Sing O barren, thou that didst not bear, break forth into singing, and cry aloud thou that didst not travail with Child; for more are the Children of the desolate than the Children of the married Wife, saith the Lord.

6. The Spirit doth not only make the heart fruitful, but gives it the hansel and earnest of its inheritance, and thereby it begets a lively hope, an earnest expectation, a confident attendance upon the promises, and an unspeakable peace and comfort thereupon. Oh when I feel a drop of heavens Joy shed abroad into my soul by the Holy Ghost, and that I look upon this as a taste of glory, and a forerunner of happiness, how should I but rejoice with joy unspeakable? in all these respects the Spirit is our Comforter; and this is another reason why the Holy Ghost is sent, I will not leave you comfortless, saith Christ, no, no; for I will come unto you by my spirit.

7. That the Holy Ghost might according his Office, seal us unto the day of redemption. By sealing, is meant some work of the Spirit, by which he assur • s a believer that he is God's: it is all one with the spirits witnessing; only under that notion, I shall speak of it another time.

But all the question is, what is that work of the spirit by which he assures; I answer, this work is many-fold. As—

1. There is a reflex work of faith, and this is the work of the Spirit too, assuring our souls of our good estate to Godward, and Christ-ward, He that believeth hath the witness in himself; he carries in his heart the Counterpane of all the promises, this is the first seal, or (if you will) the first degree of the Spirits sealing; the first discovery of our election is manifested to us in our believing, as many (saith the Text) as were ordained to eternal life believed.

2. There is a work of sanctifying grace upon the heart, and this is a seal of the Spirit also; for whom the Spirit sanctifieth, he saveth. The Lord knoweth who are his, saith the Apostle, ay, but how should we know it? why, by this seal; as it follows, Let everyone that Nameth the Name of the Lord depart from iniquity; none are children of God by adoption, but those that are Children also by regeneration; none are heirs of Heaven, but they are new born to it; Blessed be God the Father of our Lord Jesus Christ who hath begotten us anew—to an inheritance immortal. This seal of sanctification leaves upon the soul the likeness of Jesus Christ, even grace for grace.

3. There is a work of assisting, exciting, quickening grace, or of God's gracious concourse with that habitual grace which he hath wrought in his people: now this is various according to the good pleasure of his will; the Spirit is more mig •• lie present to some than to others, yea more to the same man at sometimes, and in some conditions; sometimes the same Christian is as a burning and shining light, sometimes as a smoking flax; The spirit blows how it listeth; sometimes he fills the soul with fuller gales, sometimes again she is becalmed; a man hath more of the Spirit at one time than another: now when the Spirit comes in thus by exciting, quickening, stirring, and enabling us to act; so that we can say, as sometime the Prophet said, It was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and could not stay; why then the spirit seals, and gives assurance to our souls that we are his.

4. There is a work of shining upon, or enlightening those graces which the Spirit plants in us, and helps us to exercise; this seals to the purpose; and of this it is that the Apostle speaks. We have received not the spirit of the World, but the Spirit which is of God, that we may know the things that are freely given us of God. The things given to us may be freely received by us, and yet the receipt of them not known to us; therefore the spirit for our further consolation doth (as it were) put his hand and seal to our receipts; he shines upon our graces, or he enlightens our graces, whereby we may know we believe, and know that we live. Indeed this is rare with God's own People, sometimes (notwithstanding this seal) we may be in such a state as Paul and his company were in the ship, When they saw neither Sun nor Star for many days together; so it may be that for a time we may see neither Sun nor Star, neither light in God's countenance; nor light in our souls; no grace issuing from God, no grace carrying the soul to God; yet in this dark condition, if we do as Paul and his company did (i.e.) if we cast anchor even in the dark night of temptation, and pray still for day, God will appear, and all shall clear up; we shall at last see light without, and see light within, surely the day-star will arise in our hearts.

5. There is a work of joy and comfort; and this is a super-added seal of the Spirit; the works of the spirit you may see are of a double kind; either in us by imprinting sanctifying grace, or upon us by shining on our souls, and by sweet feeling of joy; habitual grace, or sanctifying grace is more constant, and always like itself; but this work of comfort and joy is of the nature of such privileges as God vouchsafeth at one time and not at another; and hence it is that a Christian may have grace and a Christian may know himself to be in the state of grace, and yet in regard of comfort God may be gone. Thus it was with Job, he knew his redeemer lived, and he resolved to trust in him though he killed him; he knew he was no hypocrite, he knew his graces were true; notwithstanding all the objections and imputations of his friends, they could not dispute him out of his sincerity, My righteousness I hold fast, and will not let it go; yet for the present he saw no light from heaven, but he was in a sore and afflicted condition, till it pleased the Lord to reveal himself in special favor unto him. Now this work of joy usually comes not till after faith; and many experiences of God's love, and much waiting upon God. These are the several works of the spirits sealing.

But why is it that we can neither actually believe, nor can know that we believe, nor can enjoy peace and joy in believing, without a fresh and new act of the Spirit?

I answer, because the whole carriage of a soul to heaven is above nature, where the Spirit makes a stand, we stand, and can go no farther; without the help of the Spirit we can neither make promises, nor conclude for ourselves; it is the spirit that sanctifies, and witnesses, and seals our souls unto the day of redemption. Many other Reasons may be rendered, but I shall speak of them in the end of the spirits mission.

SECT. I. Of knowing Jesus as carrying on the great work of our salvation in his Ascension, Session, and Mission of the Spirit.

1. LET us know Jesus carrying on the great work of our salvation for us in his Ascension into Heaven, in his Session at God's right hand, and in his mission of the Holy Ghost; these are points of great use, if these transactions had not been, where had we been? these are points of highest speculation, if these transactions had not been, where had Christ been? after his humiliation, herein lay the exaltation of his glorious Person, he was exalted above the Earth, above the Clouds, above the Stars, above the Heavens, above the Heavens of Heavens; O the glorious Majesty of our King Jesus, as sitting down at God's right hand! our salvation is the greatest mystery that ever was, it being made up of the various workings of the glory of God; for us men, and for our salvation Christ was incarnate, and came down from Heaven, and for us men and for our salvation Christ was exalted and went up into Heaven. Here is an object of admiration indeed, the very Angels at the sight of it stood admiring and adoring; it took up their heart, astonished their understanding; surely it was the blessedst sight that ever the Angels did, or could behold; come then, and O my soul do thou take a view of that which they admire, the design is not so principally concerning Angels, as thyself; they are in it only as afar off, and in general; but it concerns thee in special and particular; and therefore study close this Argument, and know it for thyself. Study first the Ascension of Christ, how, and whether, and why he ascended. 2. Study the Session of Christ at God's right hand; O the mines, the riches of that spiritual heavenly knowledge! 3. Study the mission of the Holy Ghost; not a circumstance in it, but deserves thy Study; worlds of wealth (ten thousand times better than Gold or Silver, or Precious Stones, may be found in the diggings of these mines; have not many Students beat out their brains on lesser subjects? what endeavors have there been to dive into the secrets of Nature? what volumes have been written of Physicks, Metaphysics, Mathematics? and is not this subject Christ? is not every of these subjects, Christ's Ascension, Christ's Mission of the holy spirit of more worth, and value, and benefit than all those? come study that piece of the Bible wherein these are written, there is not a line or expression of Christ in the Scripture, but 'tis matter enough for a whole Age to comment on; thou needest not to leave old principles for new discoveries, for in these very particulars thou mightest find successive sweetness unto all eternity.

SET. II. Of considering Jesus in that respect.

2. LEt us consider Jesus, carrying on this work of our salvation for us in these particulars. We must not only study to know these things, but we must meditate on them till they come down from our heads to our hearts. Meditation is the poise that sets all the wheels within a going; it were to small purpose to bid us, desire, hope, believe, love, joy, &c. if first we did not meditate: in meditation it is that the understanding works, that the will is inclined to follow, that devotion is refreshed, that saith is increased, hope established, love kindled; and therefore begin here O my soul; it is a due consideration that gives both life, and light, and motion to thy actings in all proceedings.

And to take them in order.—

1. Consider of Christ's Ascension into Heaven. Methinks souls should put themselves into the condition of the Disciples, When they looked steadfastly towards heaven as Christ went up; What, shall he ascend, and shall not we in our contemplations follow after him? gaze, O my soul, on this wonderful object, thou needest not fear any check from God or Angel, so that thy contemplation be spiritual and divine. No sooner had Christ finished his work of redemption here on earth, but on the Mount called Olivet he assembles with his Disciples, where having given them commands, he begins to mount; and being a little lifted up into the Air, presently a Cloud receives him into her lap, Herein is a clear demonstration of his Godhead; Clouds are usually in Scriptures put for the House, or Temple, or Receptacle of God himself. How often is it said that The glory of the Lord appeared in the cloud? And that He came to Moses in a thick cloud? and that he called unto Moses out of the midst of the cloud? and that the Lord descended in the cloud? Is not the Cloud God's own Chariot; Behold the Lord rideth on a swift cloud; —and O Lord my God thou art very great, saith David; great indeed, and he proves it thus, Who maketh the clouds his Chariot. Jesus Christ in his ascension to heaven enters by the way into a cloud; this was his chariot, led by thousands and ten thousands of his Angels. The Chariots of God are Twenty thousand, even thousands of Angels, the Lord is among them in Sinai in the holy place, thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for men. Some are of opinion, that not only thousands of Angels led this chariot, but that many of the Saints which slept, and rose with Christ at his resurrection, now ascended with him, and compassed about this glorious cloud; whence they give this for the meaning of the text, that when he went up through the air, and ascended up on high, he led captivity captive, that is, he led a certain number of captives, namely the Saints that were long held in captivity of death, whose bodies arose at Christ's resurrection, and now they accompanied Christ at his triumphant march into heaven. However he was attended, be not too curious (O my soul in this) the bright cloud that covered his body discovered his Divinity; and therefore here is thy duty, to look steadfastly towards heaven, and to worship him in his ascension up into heaven; O admire and adore!—

But stay not thy contemplation in the cloud, he ascends yet higher, through the Air, and through the Clouds, and through that sphere, or element of fire, and through those Orbs of the Moon, Mercury, Mars; of the Sun, Jupiter, Uenus Saturn; and through that azure Heaven of fixed Stars, and through that first moveable, and through those condence and solid waters of the Christaline Heaven; nor stood he still till he came to those doors and gates of the Empyreal Heaven, called The heaven of heavens; in all this triumphant glorious march some tell us of an heavenly harmony made by those Choristers of Heaven, the blessed Angels; Some going before, and some going after, they chant his praises, and sing Hallelujahs: and that is the meaning of the Psalmist, God is gone up with a shout, the Lord with the sound of a Trumpet. In this meditation pass not over thy duty, which immediately follows, Sing praises unto God; sing praises; sing praises unto our King, sing praises.—Sing unto God, sing praises to his Name, extol him that rideth upon the heavens, by the Name • ah, and rejoice before him. Thou hast great cause, O my soul, to praise him, and to rejoice before him, especially if thou considerest that Christ ascended not for himself, but also for thee; it is God in our nature that is gone up to heaven, whatever God acted on the person of Christ, that he did as in thy behalf, and he means to act the very same on thee; Christ as a public person ascended up to heaven; thy interest is in this very ascension of Jesus Christ; and therefore dost thou consider thy Head as soaring up? O let every Member praise his Name, let thy Tongue (called thy glory) glory in this, and trumpet out his praises, that in respect of thy duty it may be verified, Christ is gone up with a shout, the Lord with the sound of a Trumpet.

And yet stay not by the way, but consider further; Christ being now arrived at Heavens doors, those heavenly spirits that accompanied him began to say, Lift up your heads O ye gates, even lift up yourselves, yea everlasting doors, and the King of glory shall come in! to whom some of the Angels that were within, not ignorant of his person, but admiring his majesty and Glory, said again, Who is the King of Glory? and then they answered, The Lord strong and mighty, the Lord mighty in battle; and thereupon those Twelve gates of the Holy City, of new Jerusalem, opened of their own accord, and Jesus Christ with all his ministering Spirits entered in. O my soul, how should this heighten thy joy, and enlarge thy comforts, in that Christ is now received up into glory? every sight of Christ is glorious, and in every sight thou shouldst wait on the Lord Jesus Christ for some glorious manifestations of himself. Come, live up to the rate of this great mystery; view Christ as entering into glory, and thou wilt find the same sparkles of glory on thy heart: O this sight is a transforming sight, We all with open face beholding, as in a glass, the glory of the Lord, are changed into the same Image from glory to glory, even as by the spirit of the Lord.

2. Consider of Christ's Session at God's right hand; no sooner was Christ entered into Heaven, but he is brought before his heavenly Father; and herein was the vision accomplished, I saw in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the ancient of days and they brought him near before him, and there was given him dominion, and glory, and a Kingdom. This is that we call his Session at God's right hand; a dominion was given him above all creatures, yea a dominion above the Hierarchy of all the Angels: O the glory of Christ at his first entrance into glory! immediately all the Angels fell down and worshipped him; immediately his Father welcomed him with the highest grace that ever yet was shown. Come (said he) sit thou at my ri • ht hand until I make thy enemies thy footstool. One sweetly observes, that usually in the several parts of the performance of Christ's office, either God is brought in as speaking to Christ, or Christ is brought in as speaking to his Father; thus when he chose him first to be our Mediator, God speaks to Christ, Thou art a Priest forever after the order of Melchizedek; and when Christ came to take upon him our nature, he spake to his Father, Lo I come to do thy will, a body hast thou prepared for me. Again when Christ hung on the Cross, he spakes to his Father, My God my God why hast thou forsaken me? but when Christ rose again from the dead, God spake to him, Thou art my Son, this day have I begotten thee; and when Christ ascended into heaven, God spake to him. Son, sit thou down at my right hand. This was the highest point of Christ, elevated; now was the prophesy accomplished, He shall be exalted, and extolled, and be very high. The Chaldee Paraphrast reads it thus, He shall be exalted above Abraham, he shall be extolled more than Moses, he shall be very high above the highest Cherubin, and Saraphin; O my soul meditate on this Session of Christ at God's right hand, and thence draw down some virtue and sweetness into thyself: what? was Christ exalted? had he a name given him above every name? walk then as becomes those that have so glorious a Head: O defile not that nature which in thy Christ was so highly honored! it was the Apostles arguing, Shall I take the Members of Christ and make them the Members of an Harlot? so argue thou, shall I take the Nature of Christ, that Nature which he in his Person hath so highly glorified, and make it in my Person the Nature of a Devil? O my soul walk worthy of such a Lord, unto all well-pleasing; since now he is in his Throne at God's right hand, O kiss the Son! honor the Son with divine worship, reverence, and submission; submit cheerfully and willingly to the Scepter of his Word, bow to his Name, as it is written, At the Name, the Person, the Power, the Scepter of Jesus Christ, every knee should bow.

3. Consider of the Mission of the holy Ghost: no sooner is Christ inaugurated in his Throne, but he scatters his coin, and gives gifts; When he ascended on high, he led captivity captive, and gave gifts unto men. He gave gifts, or the gift of gifts, the gift of the holy Ghost; If thou knewest the gift of God, said Christ to the Samaritan woman; that gift was the water of Life, and that water of life was the spirit, as John, who knew best his mind, gave the interpretation, This speak he of the spirit. O my soul consider of this princely gift of Christ! such a gift was never before, but when God gave his Son; God so loved the World, that he gave his Son; and Christ so loved the world, that he gave his spirit; but O my soul consider especially to whom this Spirit was given; the application of the gift is the very soul of thy meditation; Unto us a Son is given, said the Prophet; and Unto us the holy Ghost is given,