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his humiliation, obtained for himfelf a constant im-
munity in glory from all harm ; so by the fame merit,
he also obtained, that be might present to bimself his
whole mystical body glorious, Eph. 5. 27, that is, the
true church, and each spiritual member thereof. But
this he could not do, was any of his members to be
wholly cut of. 2dly. As the animal spirits, which

produce morion in the members, by means of the
"nerves, incessantly flow from the head to the lower

parts, for that power and efficacy, wherein spiritual life both consists and is exercised, flows continually from Christ to believers; and cho'it unequally moves them to produce spiritual actions, he at least preserves that life, and will not suffer it altogether to be ftified.livs to

XXVI. There is no ground to object the instance David not 1 of David, as if, when he defiled himself by his adul- entirely y tery: with Bathsaeba, and was joined to her, he had separated

taken a member of Chrisk, and made it a member of an Christ by : harles, according to i Çor. 6. 15. For, ift, It is cer- bis adul.

tain, that David was neither finally nor totally cut tery.
"soff from Christ. For, the spiritual life, which in-
2 cessantly flowed from Christ, being exceedingly op-
pressed, and alınost stified with the poison of fin, did,
int its appointed time, powerfully exert itself by the
evidence of a sincere repentance. Hence he begged
of God not to take his holy Spirit away from him, Pf.
25.11; intimating, that though he was indeed very
ca much grieved and oppressed, yet not quite taken

away. 2dly, Paul's words run thus ; öfces Pēr tes péan Tâ
s pessoa Tenow Arepres mémns fall I then take the members of

Christ, and make them the members of an barlot? But
the verb õpw does not always signify to take away, bur
> to take upon onself, to attempt, or enterprise fome-
- thing therewith. And so the meaning is, shall I
* take upon me to put the members of Christ to fo

vile a use? 3dly, The Apostle does not say, that
a person is so estranged from Christ by one act of in-


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c. 5. The Holy

continence, as to become one with the harlot; bu speaks of him, who is joined to an harlot; being'a much inclined towards her, as a husband, by the com mand of God, towards his lawful spouse. In fum, be declares the natural consequence of whoredom, and the usual case of those, who do not defit from it: but he does not limit the grace and mercy of God; as if be, who has joined bimself to a barlot, could not for some time, be continued in union with Christ. These are the words of Ames in his Antisynodalia, de persever. Janet. XXVII. The Holy Spirit, by an insurmountable

XVII. Site : efficacy, taking poffeffion of the hearts of the Elect, - Elect. which was the place Christ had designed for him,

and having vanquished and expelled the evil spirit,
keeps his throne constantly there alone, and never
quite forsakes his habitation: according to what
Christ says, John 14: 16, 17, and I will pray the fa-
ther, and be skall give you another comforter, that he
MAY ABIDE WITH YOU FOR EVER ; even the spirit of
truth, whom the world cannot receive, b.:cause it seeth bim
not, neither knoweth bim : but ye know him, for He
DWELLETH with you and SHALL BE in
mife was not made to the Apostles alone, nor does
it treat of that effect of the Spirit only, by which they
were rendered infallible, in preaching the Gospel;
but regards all believers. For, ift, it is proposed as
the fruit of our Lord's ascension to heaven, and of
his facerdotal interceffion; the benefit of all which
redounds to all the elect. 2dly, He is not speaking
concerning the spirit, as the author of infallibility in
teaching, which the Apostles and some other evan-
gelists had; but as an advocate and comforter, which
belongs to all the faithful. 3dly. They to whom
the spirit is promised, are not distinguished from other
believers, as teachers are from the common people;

but from the world of reprobates, who neither fee (nor know the spirit, and consequently cannot reseive him. Nor are we to think, that this continual


you. This

This pro

indwelling of the spirit is fo promised to the whole church, that every member of it cannot claim it to himself: for, by these words, our Lord comforts every one of his disciples in particular; for being grieved for his approaching departure, he gives them the promises of such a presence of the fpirit, that shall "never at any time be entirely taken from them. But so long as the spirit of Christ dwells in any person, so long, it is felf-evident, he is Christ's, nor can he belong to the devil. · Weindeed, allow, that the holy spirit, when he is ill treated and grieved by believers, will sometimes depart, as to the influences of his consolations, and their having cheerfulness in the spiritual life: yet abides with them as the source of their life, and the band of their union with Christ.

XXVIII. Nor is there any reason to object David's This not prayer, Pf. 51. 11, where he fo earneit'y entreats, repugnant

to David's that God would not take away his Holy Spirit from

prayer. him; which he would not have done, had he been affured, he was never taken from the elect. For, ift. We have proved already, Se&t. XX, the fallehood of that hypothesis; namely that none prays fervently for what he is well affured will be granted him. 2dly. After a believer has fallen into fo horrid a fin, his faith and his full assurance are usually so much fhaken, that he dare not always securely promise himself the continuance of divine grace in that state : hence those fighs, and anxious ejaculations of foul to

his God. 3dly. When David prays, that the spirit of God may not be taken from him, it may be underftood. (1) Of the spirit of royal wisdom, and military prowess, of which he had seen a metancholy instance in Saul. (2) Of the prophetic spirit, which had before spoken by his mouth, 2 Sam. 23. 2. (3). Of that operation of the spirit, which should prevent his commission of other fins in the administration of government, whereby the wrath of God would be kindled against Israel

. (4). Of those motions of the spirit, whereby he now found his heart pricked, 16 Vol. II.



and which he sincerely wished, that they might not be ftifled again, but heightened by new accessions, fo as

to end in a true and folid repentance. Nor that

XXIX. The case is different as to what we read, hostility of Isa. 63. 10, but they rebelled, and vexed bis Holy Spithe Spirit rit; therefore he was turned to be their-enemy, and be against the rebel.

fought against them. For he is not there speaking of lious. elect believers, but of the rebellious Ifraelites. God

had placed among that people his Holy Spirit, who {poke by the Prophets and sanctified the Elect. The rebellious refilted that fpirit, rushed upon him like wild beasts, Acts 7. 51, by perfecuting the faithful fervants of God and his dear children, + Ifa. 66. 5. In this manner then, they vexed his Holy Spirit, who dwelt not in them, but in the Prophets and other holy persons ; that is, they gave him occafion to do those things, which are the effects of wrath, and which are usually done 'by hiin, who avengeth the injuries he has received : or, if we may explain it of the spirit working in those rebels, then it is to be understood of the convictions of natural conscience, excited by the Spirit, which they impiously oppofed. Therefore it was, that he turned to be their enemy, and rejected that people, and took their kingdom from them, and gave them up to hardness of heart and fought against them, as well externally by his armies, which few them, and destroyed their city and polity; as internally by terrors and anguish of confcience, Deut. 28. 65. All which is no proof of the total departure of the Holy Spirit from believers.

+ Hear the word of the Lord, ye that tremble at his word, your britbren that hated you, that cast you out from my manie's sake, Jaid, let the Lord be magnified. The author evidently applies this text of Scripture, to make it appear, that nothing is a greater evidence of rebelling against and vexing the Holy Spirit, than the persecuting those in whom he dwells, especially when they pretend to be acted by zeal for the glory of God. John 16, 2.

* XXX. As that spirit continually abides is believ. 2. In the

Elect the ters, fo he is also in them as the spring of eternal life.

jource of For, he is tbe Spirit of life, Rom. 8. 3. His holy and eternal comfortable energy is the life of the soul: for death life. reigns in a blind and depraved mind. John. 17. 3; this is LIFE ÈTERNAL, to know thee the only true God, and Jesus Christ whom thou hast fent. Spiritual life consists in knowing, loving; revering the grace and truth of God the Father and of Christ, and in the joy which arises from these: which is called ETERNAL, because, when it is begun in this world, it is carried on by the continual influence of the spirits and brought to perfection in the world to come. In another place it is called a root within, Met. 13. 21: Ibe anointing which abidetha 1 John 2:27:- the feed that remaineth, 1 John 3, 9: a well of water springing up into everlasting life. John 4. 14. SXXXI. The nature of that life, which is infused Very dif. into the elect in regeneration, is far different froin ferent that, which was in Adam in innocence, tho' even life of in

from the that was holy, and from the Holy Spirit. For, ult, nocent In that state, man was left to himself, without any Adam, promise of the conkant inhabitation of the Spirit'; such as, we have just proved, the Elect have now. 2dly, That cause which firit produced this life, seems also to be the fame which makes them persevere there

in; but this life is implanted in man, who reliíts it, and takes pleafure in fpiritual deatli, and fets himtelf with all his mights against God: it is intused, I Jay, by the invincible efficacy of the spirit, which Paul has so highly commended; Eph. 1. 19. As therefore that efficacy of the Spirit, las, notwithstanding, overcome and subdued those, that refifted

and opposed his operations; fo, in like manner, afier he has once settled himself in fouls thus vanquished and fubdued, he conftantly keeps the place he has once occupied, and Dould any ching arise, either from within, or from without; that should attempo

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