He will give it to as many as the Father hath given him, | afterwards, much enlightens and explains them. There John xvii. 2. We do find a connexion, (Rom. viii. 30.) was, no doubt, a much more comprehensive and substanof predestination, calling, justification, and glorification: tial law, or rule of duty given to Adam, than that positive but not of a sinner, as such, with any of these. So obser- statute, "Of the tree of knowledge of good and evil, thou vable was that of a noted ancient, "He that hath promised shalt not eat;" that was fundamental to it, and transpardon to a penitent, hath not (except with very great lati-gressed in the violation of it, and therefore some way imtude) promised repentance to a sinner." To speak here plied in it; and if all that more were only given by internal, more distinctly, mental impression, or was only to be collected from the thorough consideration of God's nature and his own, and of the state of things between God and him; that must have been as intelligible to his yet undepraved mind, as written tables or volumes. There must also, accordingly, be much more implied in the subjoined enforcing sanction, or rule of punishment, "In the day thou eatest thereof, thou shalt die the death;" than the vulgar apprehension of dying comes to; for these were the words of the commination or curse upon man, if he should transgress. And are we not plainly told, (Gal. iii. 13, 14.) "Christ hath redeemed us from that curse-that this blessing might come upon us, that we might receive-the Spirit?" Therefore, this curse did shut up the Spirit from us; and this death must signify a suspension of all vital, holy influence, a continual languishment under the stupifying power of a carnal mind, which (Rom. viii. 6.) we are expressly told is death. And when that first evangelical promise was colaterally and implicitly given, wrapt up in the threatening to the serpent, That the woman's seed should break his head; it could mean no less, than that he, that should afterwards, in the fulness of time, become her seed, and be born of a woman, should redeem us from under that curse, and turn it, in all the consequent horrors of it, upon himself. It was therefore further plain also, that no breath of holy divine influence was ever more to touch the spirit of man, had it not been for the Redeemer's interposition, and undertaking.

X. Ever since the apostacy, even upon the first declared constitution of a Redeemer, and in the shining forth of that first cheering ray of gospel light and grace," the seed of the woman shall break the serpent's head;" a promise was implied of the communication of the Spirit; that curse, which made the nature of man, as the accursed ground, improductive of any thing but briers and thorns; and whereby all holy, vital influences were shut up from men, as in an enclosed, sealed fountain, being now so far reversed, for the Redeemer's sake, as that all communication of the Spirit should no longer remain impossible. And hereupon, some communication of it, in such a degree, as might infer some previous dispositions and tendencies to holy life, seems to have been general; (and is therefore fitly enough wont to be called common grace :) but then, in that lower degree, it is not only resistible, but too generally resisted with mortal efficacy; so as that it builds no living temples; but retiring, leaves men under the most uncomfortable and hopeless (but chosen) shades

of death.

When it was said concerning the old world before the flood, "My Spirit shall not always strive with man,” it is implied, it had been constantly and generally striving, until then; but that it was now time, by the holy, wise, and righteous judgment of Heaven, to surcease, and give them over to the destruction which ensued. Which text, 'tis true, some interpret otherwise; but if we will allow that of the 1 Pet. iii. 18, 19, 20, to mean that, while Noah, that preacher of righteousness, did it externally, Christ was, by his Spirit, inwardly preaching to that generation, who were now since in the infernal prison; not while they were so, (which the text says not,) but in their former days of disobedience on earth; this place will then much agree with the sense, wherein we (with the generality of our interpreters) take the other. Nor are we therefore to think there is no stated rule at all, in reference to this case of God's more general (but less efficacious) striving with men, by his Spirit. For we here see, that before God took any people to be peculiar to him, from the rest of men, the reason which he gives, why his Spirit should not always strive with man, in common (after an intimation of his contemptible meanness, and his own indulgence towards him notwithstanding, and instance given of his abounding wickedness in those days) was, because all "the imaginations of the thoughts of his heart were only evil continually;" (Gen. vi. 3, 4, 5.) 2. e. that in opposition to the dictates of the blessed Spirit, he gave himself up to the power and government of sensual inclination, his mind, or thinking, considering power and faculty, falling in with the imaginations of sense, and taking part therewith, against the Spirit of God; which imported nothing less than a continual rebelling against that Holy Spirit. Now if we consider this, as the declared reason, why God's Spirit should not always strive, and compare therewith other passages of Scripture; we may collect and perceive, there is some rule of God's proceeding, in this matter, not only settled in heaven, but sufficiently notified on earth also: i. e. concerning the extent, not concerning the limitation, of this gift; how far God would certainly go, in affording it, not how far he would not go. As far as it is sought, complied with, and improved; not how far he would not, in some instances, proceed beyond that. He hath bound us to pray, strive, endeavour, but not tied his own hands from doing surprising acts of favour, above and beyond his promise.

'Tis plain, man had by his apostacy cut off all intercourse between God and him; not only was become regardless of it, but disentitled. It was his inclination not to converse with God; it was his doom that he should not. We have but short and dark hints of God's first transactions with men, but what was written and done

a 8. Jerom.

But he having interposed, undertaken, and performed, as he hath; what is the effect of it? What! that the Spirit should now go forth with irresistible almighty power to convert all the world? That, the event too plainly shows, was not the design. Or that it should immediately supply men with sufficient grace and power to convert themselves? That, no scripture speaks, and it were strange, if such sufficient grace were actually given to all, it should prove effectual with so very few. But the manifest effect is, that the Spirit may now go forth, (the justice, and malediction of the law not reclaiming against it,) and make gentle trials upon the spirits of men, inject some beams of light, and some good thoughts, with which if they comply, they have no cause to despair of more; and so, that which is wont to be called common grace, may gradually lead and tend to that of a higher kind, which is special, and finally saving. That light, and those motions, which have only this tendency, must be ascribed to the Spirit of God, co-operating with men's natural faculties; and not to their own unassisted, natural power alone; for we are not sufficient of ourselves to think one right thought. And now if they rebel against such light and motions violently opposing their sensual imaginations and desires, to their light, and the secret promptings of God's Holy Spirit; they hereby vex his Spirit, provoke him to leave them, and do forfeit even those assistances they have had, and might further have expected, upon the Redeemer's account. All which seems to be summed up, as a stated rule, in that of our Saviour-" To him that hath shall be given; but from him that hath not" (where having manifestly includes use and improvement) "shall be taken away that which he had." Which latter words must be taken not for a prediction, expressive of the certain event, or what shall be; but a commination, expressing what is deserved, or most justly may be. The true meaning or design of a commination, being, that it may never be executed. And to the same sense is that of Prov. i. 23, 24, &c. "Turn at my reproof-I will pour out my Spiri unto you, I will make known my words unto you: but 1 called, and they refused; I stretched out my hand, and no man regarded; therefore they shall eat the fruit of their own way," &c. v. 31.

XI. So far then we are not without a stated rule, as to those previous and superable operations of the Spirit of

He so takes care of all as of every one, and of every one as if he were the only one under his care. Id. He is the first-born among many brethren; and as that imports dignity, so it doth employment; it being his part as such to provide for the good state of the family: which is all named from him, both that part in heaven, and that on earth, Eph. iii. 15. Yea, and he may in a true sense be styled the Pater-familias, the Father of the family: though to the first in Godhead he is the Son, to us he is styled the everlasting Father, Isa. ix. 6. Therefore he is under obligation hereto, by his Father's appointment, and his own undertaking.

God; according whereto we may expect them to be con- | diffusion, nor more particular distribution, signifying him tinued and increased, or fear they shall be withheld. But to be greater or less, in all, in every one. now, because all do more or less resist, and thereby deserve they should cease, or commit a forfeiture of them: and sometimes this forfeiture is taken, sometimes it is not; but the grieved Spirit returns and re-enforces his holy motions, even unto victory; where or when he shall do so, we have no certain published rule, whereby to conclude this way, or that. The Son of God (by consent with the Father) here acts as a Plenipotentiary, and Sovereign, quickening whom he will. The Spirit (by consent with him) breathes, in order to the vital production of temples, as the wind-where it listeth; or for regeneration, which is the thing there discoursed of in all that context, and even in the next following words, which apply that similitude; "so is every one that is born of the Spirit," John iii. 8. And we are therefore, elsewhere, warned to "work out our salvation with fear and trembling," (Phil. ii. 12, 13.) because God worketh in us, to will, and to do, of his own good pleasure; being under no tie, not quite to desist, and forsake us, at the next opposition he meets with. At least, they that are not within the compass of his covenant (once sincerely entered) can lay no claim, in such a case, to his continuance, or return.

CHAPTER VII.

The sixth head proposed before, now insisted on. That for the purpose of inhabiting this temple, already formed, the Spirit is given by the Emmanuel, as a trustee. The Oeconomus, or chief Steward of God's household. And by a certain known rule. Giving them, that are to partake therein, the ground of a rightful claim unto this great and most comprehensive gift. Whereupon to be considered, The dueness, amplitude, or comprehensiveness thereof (1.) The dueness of it. 1. By promise. 2. By this promise, its having the form of a covenant, restipulated on their part 3. From their state of sonship, as regenerate. Adopted. 4. From their being to receive it by faith. (2) Its ample extent, measured by the covenant, considered partly in actu signato. In actu exercito. Infers reconciliation, relation. The summary

of the covenant refers to it. The conclusion.

I. FOR the other purpose of inhabiting this temple, when by regeneration it is thus built and prepared, the Redeemer gives the Spirit upon other terms, viz. according to the tenure of a certain rule declared and published to the world, and whereby a right thereto accrues unto these regenerate ones. The unregenerate world, especially such as by frequent resistances had often forfeited all gracious communications of that blessed Spirit, have nothing to assure them he will ever regenerate them. But, being now regenerate, and thereby formed into living temples, they may, upon known and certain terms, expect him to inhabit them as such, and to be statedly their Emmanuel; and that as God, even their own God, (Psal. lxvii.) he will bless them, and abide with them, and in them, for that gracious purpose. Why else hath he conquered all their reluctancy, and made them his temples? It was against their (former) will, but according to his own. He at first herein, by rough hewings, might displease them, but he pleased himself, and fulfilled, hereby, “the good pleasure of his own goodness," 2 Thess. i. 11. Nor will now leave his people, because it pleased him to make them his people, 1 Sam. xii. Neither is he now the less pleased that he is under bonds, for he put himself under them, most freely, and his "gifts and callings are without repentance," Rom. xi. But being under bonds, he now puts on a distinct capacity, and treats these his regenerate ones under a different notion from that under which he acted towards other men, or themselves before; not as an absolute, unobliged Sovereign, that might do or not do for them as he would; but as a trustee, managing a trust committed to him by the Eternal Father; as the Oeconomus, the great Steward of his family; the prime Minister, and Curator of all the affairs of his house and temple, which they are, (1 Cor. iii. 17.) all and every one. For as vast as this temple is, where it is made up of all; and as manifold as it is, when every one is to him a single temple; neither is above the comprehension, nor beneath the condescension, of his large and humble mind. Neither larger

a

a Hujus enim Templum, simul omnes, et singuli, Templa sumus.-Om nium Concordiam, et singulos inhabitare dignatur, non in omnibus, quam

And that which he hath obliged himself to, is to give the Holy Spirit, or take continual care that it be communicated from time to time, as particular exigencies and occasions shall require. It was a thing full of wonder, that ever he should be so far concerned in our affairs! But being concerned so deeply as we know he hath been; to be incarnate for us; to be made a sacrifice to God for us, that he might have it in his power to give the Spirit, having become a curse for us, that he might be capable of conferring upon us this blessing; 'tis now no wonder he should oblige himself to a continual constant care that his own great and kind design should now not be lost or miscarry. After he had engaged himself so deeply in this design for his redeemed, could he decline further obligation?

And his obligation creates their right, entitles them to this mighty gift of his own Spirit; concerning which we shall consider-The dueness, and the greatness, or amplitude, of this Gift: or show, that, as their case is now stated, upon their regeneration, they have a pleadable right to this high privilege, the continued communication of the Spirit. And next show, of how large extent this privilege is, and how great things are contained in it. I scruple not to call it a Gift, and yet at the same time to assert their right to it, to whom it is given; not doubting but every one will see, a right accruing by free-promise (as we shall show this doth) detracts nothing from the freeness of the gift. When the promise only, with what we shall see is directly consequent, produces or creates this right, it is unconceiv able that this creature, by resulting naturally, should injure its own parent or productive cause. We shall therefore say somewhat briefly,

II. 1. Of the dueness of this continued indwelling presence of the blessed Spirit to the regenerate: (intending to speak more largely of the amplitude and extensiveness of it, on the account afterwards to be given :) And,

(1.) It is due (as hath been intimated) by promise. It is expressly said to be the promise of the Spirit, Gal. iii. 14. But to whom? To the regenerate, to them who are born after the Spirit, as may be seen at large, chap. iv. These' (as it after follows) are the children and heirs of the promise, which must principally mean this promise, as it is eminently called, Acts ii. 38. "Repent," (which connotes regeneration,)" and ye shall receive the Holy Ghost; for the promise is to you, &c. and to as many as the Lord shall call:" which calling, when effectual, includes regeneration. When (Eph. i. 13.) this blessed Spirit is called the Spirit of promise, what can that mean but the promised Spirit?

(2.) Their right is the more evident; and what is promised the more apparently due, in that the promise hath received the form of a covenant, whereby the covenanters have a more strongly pleadable right and claim; to which the rest of men have no such pretence.

It is true that we must distinguish of the covenant,-as proposed, and entered.

The proposal of it is in very general terms, "Ho, every one that thirsts"-Isa. lv. 1. "Incline your ear-and I will make an everlasting covenant with you"-v. 3. And so it gives a remote, future right to such as shall enter into it. But only they have a present actual right to what it contains, that have entered into it: and their plea is strong, having this to say; "I have not only an indefinite, or less determinate, promise to rely upon; but a promise upon in singulis major. Quoniam nec mole distenditur, nec partitione minuitur. Aug. de Civ. Dei, lib. 18. cap. 45.

sanctuary or tabernacle, that should be with them for evermore?) And why is this his constant inhabiting presence to be with them? The emphatical yea, with what follows, informs us: Yea, I will be their God: q. d. I have undertaken to be their God, which I cannot make good unto them, if I afford them not my indwelling presence. To be to them a distant God, a God afar off, can neither answer my covenant, nor the exigency of their case. They will but have a God, and no God, if they have not with them, and in them, a divine, vital, inspiriting, inactuating presence, to govern, quicken, support, and satisfy them, and fill them with an all-sufficient fulness. They would soon, otherwise, be an habitation for Ziim and Ochim, or be the temple but of idol gods.

our consent, both that God shall be our God, and that we | 16. And could it be meant of an uninhabited, desolate will be his people, with all previous inclinations thereto, and what immediately results from our covenanting, do all depend upon this communication of the Spirit; and otherwise, neither can he do the part of a God to us, nor we, the part that belongs to his people towards him. By all which we shall see the vast extent of the gift. It is the Mediator's part to bring the covenanting parties together. He is therefore said to be the Mediator of the new covenant, Heb. xii. 24. He rendered it possible, by the merit of his blood, that the offended Majesty of heaven might, without injury to himself, consent; and that the Spirit might be given to procure our consent, which, as Mediator or Emmanuel, he gives. When he gives it in so copious an effusion, as to be victorious, to conquer our aversion, and make us cease to be rebellious, then he enters to dwell, Ps. lxviii. 18. Till then, there is no actual covenanting; no plenary consent on our part to what is proposed in the covenant, in either respect: we neither agree that God shall be our God, nor that we will be of his people. This speaks this gift a great thing and of vast extent, looking for the present upon the two parts of the covenant summarily; and afterwards considering what each part more particularly contains in it. But if in practice it be so far done as is requisite to a judicious and preponderating determination of will, (which may yet afterwards admit of higher degrees,) how great a thing is now done! Their state is distinguished from theirs who are strangers to the covenant, who are without Christ, and without God in the world. From hence results,

1. An express reconciliation between God and thee; for this is a league of friendship, enmity ceasing.

2. A fixed special relation: (Ezek. xvi. 8.) "I entered into covenant with thee, saith the Lord God, and thou becamest mine." How great and high a privilege! Relations are said to be of minute entity, but great efficacy. All the Divine Being related to me a worm!

IV. And that all this may be the plainer, let us but consider, more distinctly, what the great summary of God's part of this covenant contains; what is the most principal promise of it; the dependence of our part thereon; upon what terms that which is distinct is promised; how far what is distinctly promised, is coincident with this gift of the indwelling Spirit, both in respect of this present, and the future eternal state.

1. The known and usual summary of this covenant, on God's part, is, "I will be their God;" as it is set down in many places of both Testaments. Now, what can be meant, more principally, by his being their God, than giving them his indwelling Spirit? Wherein without it can he do the part of a God to them? By it he both governs and satisfies them: is both their supreme and sovereign Lord, in the one regard, and their supreme and sovereign good, in the other. Doth being their God intend no more than an empty title? or, what would be their so great advantage, in having only a nominal God? Yea, and he is pleased himself to expound it of his continued gracious presence, (2 Cor. vi. 16.) "I will dwell in them, and walk in them, and I will be their God;" alluding to his continuing his tabernacle among them, as is promised, Lev. xxvi. 11, 12. “I will set my tabernacle among you, and my soul shall not abhor you; and I will walk among you, and I will be your God," &c. And what did that tabernacle signify but this living temple, whereof we speak, as a certain type and shadow of it? Agreeably whereto his covenant is expressed, with evident reference to the days of the gospel, and the time of the Messiah's kingdom, (plainly meant by David's being their king and prince for ever,) Ezek. xxxvii. 24, 25, 26, 27. "David, my servant, shall be king over them," (spoken many an age after he was dead and gone.)—" and their prince for ever. Moreover, I will make a covenant of peace with them, it shall be an everlasting covenant with them, and I will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them; yea, I will be their God." That yea, the exegetical note, is observable, my sanctuary and tabernacle shall be with them." (i. e. "I will dwell in them," as it is expounded before, 2 Cor. vi.

d Templum Dei ædificatum per Testamentum Novum lapidibus vivis gloriosior quam illud quod a Rege Solomone constructum est, &c. Aug. de Civ. Dei 1. 18. c. 45.

It is therefore evident that this summary of God's part of his covenant, I will be their God, very principally intends his dwelling in them by his Spirit.

V. And the restipulation, on their part, to be his people, (which is generally added in all the places, wherein the other part is expressed,) signifies their faith, by which they take hold of his covenant, accept him to be their God, dedicate themselves to be his people, his peculiar, his mansion, his temple, wherein he may dwell. Now this their self-resigning faith, taken in its just latitude, carries with it a twofold reference to Him, as their sovereign Lord, as their sovereign Good; whom, above all other, they are to obey and enjoy. But can they obey him, if he do not put his Spirit into them, to write his law in their hearts, and "cause them to walk in his statutes?" Ezek. xxxvi. 27. Jer. li. 35. Or can they enjoy him, if they love him not as their best good? which love is the known fruit of his Spirit. Whereupon, after such self-resignation_and dedication, what remains, but that "the house of the Lord be filled with the glory of the Lord?" as 2 Chron. vii. 2.

2. Let us consider what is the express, more peculiar kind of the promises of this covenant, in the Christian contradistinct to the Mosaical administration of it. It is evident, in the general, that the promises of the gospel covenant are in their nature and kind, compared with those that belonged to the Mosaical dispensation, more spiritual; therefore called better promises, Heb. viii. 6. They are not promises of secular felicity, of external prosperity, peace, and plenty, as those other most expressly were. It is true indeed that the covenant with Israel, with Abraham, Isaac, and Jacob, and their seed, was not exclusive of spiritual good things. For the communica tion of the Spirit was (as hath been noted) the blessing of Abraham, (Gal. iii. 14.) and that, as he was the father of that people, the head of a community, now to be much more extended, and take in the Gentiles, the time being come, when all nations were to be blessed in him, which is said to be the gospel that was preached to Abraham, Gal. iii. 8. But in the mean time, the Spirit was given less generally, and in a much lower measure; wherefore, in that purposed comparison, 2 Cor. iii. between the legal and the evangelical dispensation; though a certain glory did attend the former, yet that glory is said to be no glory, in respect of the so much excelling glory of this latter, v. 10. And the thing wherein it so highly excelled, was the much more copious effusion of the Spirit. That whereas, under the former dispensation, Moses was read for many ages, with little efficacy, a veil being upon the people's hearts, signified by the (mystical) veil wherewith, when he conversed with them, he was wont to cover his face; that comparative inefficacy proceeding from hence, that little of the light, life, and power of the Spirit accompanied that dispensation: now, under the gospel dispensation, the glory of the Lord was to be beheld as in a glass, with unveiled face, so as that, beholding it, we might be changed (so great an efficacy and power went with it) into the same likeness, from glory to glory, as by the Spirit of the Lord; which is the scope of the latter part of that chapter, from v. 10 to 18. d How great was the splendour and magnificence of Solomon's temple, yet how much more glorious is that which is built of living stones! And as the whole frame of that former economy was always less spiritual, a lower measure of the Spirit always accom