other he could only intend secondarily, and as a means to yourselves in the love of God, looking for the mercy of this; otherwise he should make the creature his chief our Lord Jesus Christ unto eternal life. While we conend, and place upon it a most appropriate Divine prero- verse with the ever Blessed One, within the region of his gative, to be the last, as he is the first, to all things; which own love and goodness, imbibing and taking in his free is said of the great God, in reference to this very case, the and gracious communications, and still craving and exsaving of some, and rejecting of others. In contempla-pecting more, we keep within the sacred vital circle and tion whereof, the apostle, crying out, O the depth ! asserts enclosure; without which, is darkness and the shadow of God's absolute liberty, as debtor to no man, (Rom. x1. 33, death. We breathe in the element of life, by grateful 34, 35.) and subjoins the true reason hereof, That of him, aspirations, and respirations, that cannot be unpleasant to and by him, and to him, are all things, that to him might ourselves, but must be infinitely more pleasant to him; be glory, &c. This is the avowed design of our Lord who reckons it a more blessed thing to give than to reChrist's office, in both his lowest humiliation, and highest ceive. We are always to remember, that our state is that exaltation. The desire of being saved from the (approach- of expectants: that we keep ourselves in the love of God, ing) hour and power of darkness vanishes, and gives looking, waiting, always onward, till we attain eternal place to this,-Father, glorify thy name, John xii. 27, 28. life. Our waiting hath the annexed promise of blessedWhen, for his obedience to death, that of the cross, he is ness, as above, Isa. xxx. 18. and Prov. viii. 34. And is highly exalted-all are to confess him Lord, to the praise most becomingly required, as a just homage unto soveand glory of God, Phil. ii. 8, 11. He, who is the most reign goodness. competent and most rightful Judge, determines when it will be more for the glory of God, to dispossess the strong man armed, being himself the stronger, and erect that house into a temple: and when it will most serve this his great end, to leave the strong man armed still in his possession, and finally to doom the possessor and the possessed to take their lot together. In the former case, there are vessels unto honour, framed by his own hand, to the praise of the glory of grace, Eph. i. 6. In the latter, vessels unto dishonour, to glorify his power, by making known his wrath and just resentments. For that honourable purpose, none are of themselves fit; but he makes them meet for that glorious state, Col. i. 12. before he makes them partakers of it; but none serve the dishonourable use, but who are, of themselves, vessels of wrath fitted for destruction, Rom, ix. 22. Our Lord was faithful as a Son; and was therefore content to die upon a cross, that he might, in a way against which the strictest justice should not reclaim, obtain to himself a power of giving an apostate world a time of trial; and as men should acquit themselves, by complying or not complying with his methods, glorify the Father, whose glory he sought as being sent by him, and vindicate the rights of the Divine government, both in them that are "saved, and in them that perish."

VII. 4. But it may gain us further advantage, to consider the great God doth not pursue ends, as we are wont to do, who commonly apprehend ourselves to stand in need of the things we pursue as our ends. But he acts agreeably to his self-sufficient fulness, who dwells not in temples made with hands, nor in any human temple," as if he needed any thing, seeing he gives to all life and breath, and all things;" Acts xvii. 25. and expects hereupon, men should seek after him:-as nothing is more fit, than that indigency and necessity should crave and supplicate unto rich and abounding fulness. Princes glory in their acquisitions, and the increased multitude of their subjects, from whom they have an increase of power, and the ampler revenues; they glory in receiving; He in giving, in making diffusive goodness flow among his creatures. Nor hath he any cause to be anxious about the event, or how his communications are received; beholding always, with infinitely higher complacency, the perfect rectitude of his own dispensations, than their felicity, though he take a secondary pleasure in that too, when it is the result of the former. He glories, as he requires us to do, (Jer. ix. 24.) that he exerciseth loving-kindness, judgment, and righteousness in the earth, because in those he delighteth.

6. That admirable goodness of God, which shows itself in raising up temples in this vile world by the Spirit of Emmanuel, claims our subordinate co-operation as underbuilders in this structure; We are to work, because he works, of his good pleasure, Phil. ii. 12, 13. Which signifies both his liberty and delight in working. It is said, 1 Cor. iii. 9. Ye are God's building; yet, it is also said, v. 14. If any man's work abide, which he hath built, &c.

One of great note in the ancient Christian church, discoursing of this passage, says, The building is not the artist's, or workman's, but the Lord's, that owns it; and who is to be, (as a little after he speaks,) the inhabitant of it. And inasmuch as we are to be living, intelligent temples, we are also to be ourselves labourers and workmen (as well as they who are to be so by special office) in this building. But if our work be pulling down, stifling convictions, suppressing desires, fear, &c. do we provoke the Lord to jealousy, by keeping up the service of the idols' temple, and profaning his own, 1 Cor. x. 221 or have we forgot who hath said, Vengeance is mine, even for treading under-foot the Son Emmanuel, and despiting his Spirit of grace, Heb. x. 29, 30 The high pleasure the blessed God takes in his own gracious communications, gratefully received, and his just resentment and displeasure for the contemptuous refusal of them, may be understood some way to measure one another. Both may be conjectured from this text of Scripture, after such sort, as the great things of God can be conceived of, by such mean mortals. The Spirit of grace, of all kindness, love, goodness, benignity, sweetness; Ó the ineffable delight that blessed Spirit must take in its own effusions, tending to the recovery, the healing and saving, of a lost soul, when there is an agreeable comportment therewith! But the despiting of such a Spirit, who can conceive or apprehend, deeply enough, the horror of this crime! the thwarting the design of so compassionate goodness! Or of severity, or soreness of punishment, it shall be thought worthy of!

The whole work of faith, i. e. that entire work, necessary to be wrought upon the soul of a man in order to his future felicity, and that by God's own power is called the fulfilling, or satisfying, the good pleasure of his goodness, 2 Thess. i. 11. O the plentitude of satisfaction which our blessed Lord takes in the fulfilling the good pleasure of his goodness, when the methods are complied with, according whereto he puts forth his power for effecting such a work! But if we can apprehend what it is to cross a 5. Though the goodness and loving-kindness of God be man of power in his pleasures; what is it to withstand the immense, and without limit; yet, the exercise of it is great God in his pleasures! even the pleasures of his goodwithin certain limits, which annexed judgment or the most ness! his most connatural, delightful pleasures! Some exquisite wisdom prescribes to it. He waits to be gracious estimate we can make, by supposing a wealthy, potent, -and because he is the God of judgment, they are blessed wise, and good man, intent upon reclaiming a poor, wretchthat wait for him, Isa. xxx. 18. There is a critical seasoned, undone, perverse neighbour; if his supplies and counand nick of time, which men are concerned to wait for; and because to every purpose there is time and judgment, therefore is the misery of men great, Eccl. viii. 6. For man also knows not his time, ch. ix. 12. The most perfect wisdom hath drawn out a certain verge, within which the most special goodness confines, ordinarily, its communications: otherwise, what means that,-if thou continue in nis goodness? Rom. xi. 22. with that of Jude 21. Keep - η οικοδομη ου του τεχνιτου, αλλα του δεσπότου.

sels be gratefully received, how pleasant is it to his benefactor! if often repeated, they are scornfully rejected, how vexing is the disappointment!

7. We must know, there are vincible operations of that Spirit, leading on to those that are victorious, being complied with; otherwise, to the most terrible vengeance. When it was charged upon the Jews, Acts vii. 51. that they did always resist the Holy Ghost, as their fathers did;

c vaos nuels, AUTOS EVOLKOS. Chrysost. in 2 ad Cor.

at's implied, he was always striving, though more rarely, to victory. But when it is said, Prov. i. 23. Turn at my reproof, could any essay to turn be without some influence of the Spirit? But that complied with, tends to pouring forth a copious effusion, not to be withstood. The less sensible adminicula, the gentler aids and insinuations of grace, lead to what shall overcome.

8. Without such an overpowering effusion, man's impotency will be acknowledged, by those that understand either the Scriptures or themselves. But how perverse is the inference, that therefore they are to sit still! No; therefore to pray, cry, strive, wait, more than they that wait for the morning, till he be gracious, and show mercy.

9. Therefore, for men to be destitute of the Spirit is criminal; as much not to be filled with the Spirit, as to be drunk with wine: the same authority that forbids the one, enjoins the other, Eph. v. 18.

10. But though it be God's ordinary method, to proceed gradually in raising temples to himself in this world, he never so binds his own hands, as not to do extraordinary acts of grace and favour, when he thinks fit; and without any danger of forcing men's wills, or offering violence to human nature: than which imagination nothing is more absurd; both because,

and fruitions thereof, under a twofold notion,-As a Builder, and an Inhabitant.

(2.) That it is given under both notions, or for both these purposes, for Christ's sake, and in consideration of his death and sufferings; though they have not influence to the obtaining of this gift, for both these purposes, in the same way, but with some difference, to be afterwards explained in what follows.

(3.) That it was not the immediate effect of his suffering, that this blessed Spirit should be forthwith given to this or that particular person; but that all the fulness of it be given into Christ's power, and the right of dispensing it annexed to this office, as he is the Redeemer of sinners, and Mediator between God and them, for the accomplishing the end of his office, the ceasing of controversies, en mities, and disaffections on our part, Godward.

(4.) That hereupon, its actual communication for both the mentioned purposes, is immediately from Christ, or by and through him.

(5.) That it is given by Christ, under the former notion, or for the former purpose of rebuilding God's temple, as a sovereign, or an absolute plenipotentiary in the affairs of lost souls, in a more arbitrary way, so as not to be claimable upon any foregoing right.

(1.) The forcing of a man's will, implies a contradiction (6.) That he gives it, under the latter notion, and in orin the terms; for we have no other notion of force, than der to a continued abode and inhabitation, as an oecono the making one do a thing against his will. But it is im-mus, or the steward of the household of God, proceeding possible a man should will or be willing against his will. herein by fixed rule, published in the gospel, according He that hath made a man's soul and all its powers, well whereto the subjects of this following communication, enough knows how to govern him without violence, and being qualified for it, by the former, may, with certainty, by (though never so sudden) an immission of his light and expect it upon the prescribed terms, and claim it as a righs; grace, effectually to change a man's will without forcing he having, by the merit of his blood, obtained that they And also because, might do so.

it.

(2.) No man that has the present use of his own faculties, will think they can be injured by Divine light and grace; or that they hurt the nature of man, which they manifestly tend to restore, improve, and perfect. Yet no man is to expect, that because the blessed God vouchsafes to make some rarer instances of dealing by way of sudden surprise with the spirits of men, that this should be his

CHAPTER X.

both as a Builder, and as an Inhabitant of this temple. Scripture testimony concerning the former of those, and the latter. And for the sake of his death and sufferings. Anciently, the blessing of Abraham, and his seed from age to age, upon this account. More copiously and to other nations, when the fulness of time was come. Christ's death hath influence for these two purposes with much difference, to be afterwards explained. Colossians 1. 19, 20, 21. largely opened. A digression relating thereto. The principal import of that text, to show the dependence Christ's whole work of reconciliation, both of God to us, and of us to God, had upon his sacrifice on the cross. The latter whereof is effected by his Spirit, obtained by that sacrifice Other texts to the same purpose. Further noted, that the Spirit is expressly said to be given by Christ, or in his name, &c. Given for building or preparing a temple, by a less certain, known rule.

ordinary method; but, more usually, to awaken them into The first of the mentioned six heads insisted on-That the Spirit is given some consideration of that forlorn state, while they are destitute of the Divine presence, and their souls the haunts and residence of devils, instead of temples of the Holy Ghost. And to make them know, that he counts the gift of his Son, and Spirit, too great things to be despised, or not earnestly sought, after he hath given hope of their being attained; or that the neglect thereof should not have a very terrible vindication: letting men feel that the despising the richness of his goodness, which gently leads to repentance, is nothing else but "treasuring up wrath against the day of wrath," and the revelation of his rightcous judgment. Inasmuch as he owes it to himself, to let them know that the high and lofty One that inhabits eternity, needs not seek to them for a house, Isa. lxvi. 1, 2. And as to what, in ordinary course, he judges necessary, (lest men should in all this be thought justly querulous,) he appeals to themselves, Isa. v. 4. What could I have done more? Are not my ways equal? Ezek. xviii. Whereupon we now proceed to show the two things, before intimated.

1. That the Holy Spirit is not otherwise given, than in or by Emmanuel, or for Christ's sake.-2. How necessary, or (which comes fully to the same) how highly reasonable, it was in itself, and may appear to us, that so mighty a gift, and of this peculiar nature and kind, should not be vouchsafed unto men, upon other terms, or in any other way, than this.d

VIII. 1. For the former of these; That the Spirit of God is actually given, upon this account only, his own word sufficiently assures us. And who can so truly inform us, upon what consideration he doth this, or that, as he himself? Let us, then, with equal, unbiassed minds, consider the tenor and import of what we find spoken in the Holy Scriptures about this matter, which I conceive may be truly summed up thus, viz.

(1.) That the Holy Spirit is given to this purpose of restoring the temple of God with men, with the worship

d This 2d comes to be considered chap. xi.

I. Now let us see, as to each of these, whether this be not the plain doctrine of the Scriptures in this matter. 1. For the first of these, it hath been sufficiently shown already, and the common experience of all the world shows, that till this blessed Spirit be given, the temple of God is every where all in ruin: that therefore he cannot dwell till he build, and that he builds that he may dwell, (the case and his known design being considered,) are things, hereupon, plain in themselves, and are plainly enough spoken in Scripture. When the apostle had told the Christians of Corinth, (1 Cor. iii. 9.) "Ye are God's building," he shortly after adds, (in the same chapter, v. 16.) "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" This temple, being a living thing, (as 1 Pet. ii. 7. represents it,) the very building and formation of it is, in the more peculiar sense, generating; and because it is to be again raised up out of a former ruinous state, wherein it lay dead, and buried in its own ruins, this new production is regeneration. And do we need to be put in mind whose work that is? that "it is the Spirit that quickeneth ?" (John vi.) or of what is so industriously inculcated by our Lord, (ch. iii. v. 3, 5, 6, &c.) and testified under the seal of his fourfold amen, that this new birth must be by the Spirit ? And we have both notions again conjoined, Eph. ii. For having been told, (v. 18.) that both Jews and Gentiles have by one Spirit access to the Father, so as to be no

longer strangers and at a distance, but made nigh to God; | not of seeds, as of many, but of seed, as of one, viz. Christ, (v. 19. compared with v. 13.) 'tis said, (v. 20.) We "are built upon the foundation of the prophets and apostles, Jesus Christ himself being the chief Corner-stone;" and again added, (v. 21.) "In whom all the building, fitly framed together. groweth (as a living thing) unto an holy temple in the Lord." After all which, the end and use of this building (implied in the name of a temple) is more expressly subjoined, (v. 22.) "In whom also ye are builded together an habitation of God, through the Spirit." "Tis therefore sufficiently evident, that the Spirit is given under these distinct notions, and for these several purposes, the one subordinated to the other, viz. both as a builder and a dweller.

what consideration? "having made peace by the blood of his cross." The same He, that was pleased all fulness should dwell in him, was so pleased, as having made peace by the blood of the cross; for the syntax cannot admit that pnvorotheas should be spoken of the Son; but the Father (as agent, agreeably to that 2 Cor. v. 18. "All things are of God, who hath reconciled us to himself, by Jesus Christ") having made peace; or pitched upon this method, and laid this foundation of making peace, (for 'tis usual to speak of a thing as done, when it is put into a sure way of being so) by the blood of his Son's cross, was now content that all fulness should dwell in him, to be diffused by him, through the world, in order to his having temples prepared, inhabited, replenished with Divine glory every where; not in heaven only, which was already full of them, or where it was easy to suppose he might find such temples ready prepared in all quarters; but even on earth also, where all was waste and desolate, nothing to be seen but forlorn ruins.

the state of things on earth, now so filled with enmity against God, suitable to their state above, among whom there was none: and yet a word not wholly incongruous to the heavenly state also; for anoKaradλárte doth not always suppose a foregoing enmity, as karaλðáttuv (used 2 Cor. v. 19, 20.) doth not always; nor doth the decompound here more limit the sense; but doth sometimes signify to conciliate, or draw into society, and may, in reference to that state above, have reference to the continuation of amity and accord there; that no more any such rapture, as once there was, should have place in those bright regions for ever. And it seems designed for the Redeemer's more consummate glory, that the perpetual stability of the heavenly state should be owing to him, and to the most inestimable value of his oblation on the cross; that it should be put upon his account, and be ascribed to the high merit of his pacificatory sacrifice, that they continue in obedience and favour for ever! For why, else, is the mention of the "blood of his cross" so carefully inserted, and that, rather than be omitted, it is even thrust into a parenthesis: "It pleased the Father that in him should all fulness dwell, and (having made peace by the blood of his cross) to reconcile all things to himself-on earth-in heaven!" This is the more remarkably designed, though yet, the principal import of the word reconciled (as any word that is to be applied to divers matters, is differently to be understood, according to the diversity of the matter) is accommodated to their case, who were principally intended, viz. those on earth, who were in enmity with God. And the following words show these to have been here principally intended: "And you, who were sometime alienated, and enemies in your minds by wicked works, yet now hath he reconciled," &c. (v. 21.) q. d. He hath not only conciliated to himself, or made sure of the everlasting amity of those, who were always dutiful in heaven; but he hath also recovered the good-will and loyal affection of such on earth, as were at enmity, in an apostacy, alienated, and enemies in their minds; and all, by the same means, the virtue and fragrancy of a sacrifice, sufficient to fill heaven and earth with its grateful odour, and whose efficacy can never decrease to all eternity. Nor, therefore, is it consequent, that the direct intention of this his sacrifice, should bear reference to the concernments of angels, whose nature he took not, but from the redundancy of its merit, this inestimable advantage, viz. the permanent stability of their state, may well be supposed to accrue to them; and, for the greater honour of the Redeemer, they

VI. And, by the way, (that we may make some, not unuseful, digression,) it is very ordinary in Scripture, to join things in the same period, as if they were of equal concernment, when, though they are mentioned together, their concernment is very different, and the main stress is intended to be laid but on the one of them; the other being placed there, either as an opposite, the more to illustrate and set off that with which it is joined; or as an introduction, a thing supposed, and which had place already, unto which the other is more principally necessary to be added; and then is the form of speech, manifestly, ellip tical, but so, as that to considering readers 'tis easy to apprehend what is to be supplied. As when the apostle speaks thus, (Rom. vi. 17.) "God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered to you;" doth the apostle intend to thank God for their having been the servants of sin? No man can think so. But that, whereas, or notwithstanding, they had been so, (which was the thing to be supplied,) they did now obey, &c. So that (John iii. 5.) "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." It was certainly none of our Saviour's design to assert the absolute, universal necessity of washing with water, equally, with being born of the Spirit; but whereas it was the known manner among the Jews to admit proselytes to their religion, by baptism, (which was then reckoned as a new birth,) his design was, without rejecting that as useless, (which he intended to continue in the Christian church,) to repre-made debtors to him for it. sent the greater and most indispensable necessity, of being born of the Spirit, added to the other, and that without this the other alone would avail nothing. When again it is said, (James i. 9, 10.) “Let the brother of low degree rejoice in that he is exalted; but the rich, in that he is made low;" it cannot be thought that both these were equally intended to be enjoined; but the former is supposed, as a thing that would be naturally, and of course; Let him, q. d. admit he do, or he may, or it is taken for granted that he will, rejoice, who, being of low degree, is exalted. But the principal design is to show, what it is less obvious to apprehend or imagine, that the rich hath a truer cause and greater reason to rejoice when he is made Low; because he was, otherwise, apt to please himself, or be mocked with a shadow. Many more such instances might be given of two things thus joined together in the same assertion, or sometimes, in the same precept, where the intendment is to make us of the one, either by way of opposition, or comparison, the more to magnify, or to lay the greater weight on, the other.

The matter may well be so understood in the place under our present consideration; "by him to reconcile all things to himself," (things being put for persons, as elsewhere in Holy Scripture, Luke xix. 10. 1 John v. 4. and commonly in other writers,) "whether things on earth, or things in heaven;" i. e. even as well men on earth, where the difficulty was greater, and where enmity against God did rage, where he was set at greatest distance and highest defiance; as those in heaven, where all was pacate already, and therefore a word was chosen more suitable to the state of their case, who were principally intended, viz. of reconciling; meaning that, by reconciliation, he would make

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And why should it seem incongruous, that those most constantly pure and holy creatures above, who are, in this same context, (v. 16.) made to owe whatever excellencies they have, within the sphere of nature, to the Son of God, should owe to him also, whatsoever they have, within the sphere of Grace? Yea, how aptly do things correspond, that, whereas it had been said above, (v. 16.) "By him were all things created, that are in heaven, and that are on earth," &c. it should also be after said, "by him are all things reconciled," either recovered into, or continued in, everlasting amity with him, i. e. That whosoever partake of special Divine favour, whether they be of the things on the earth, or the things in heaven, shall for the future be debtors to him for it. And whereas it is expressly said in Scripture, that "when God raised him from the dead, he set him far above all principality and power," &c. Eph. i. 20, 21. (which words exalcev bпepávw, set him above, not only signify constitution, a thing diverse from natural priority, but also, being conjunct with his raising him from the dead, import a reference to his dying, and conquest over death, as the reason of it,) and that "being gone into heaven-angeis, and authorities, and powers are made subject to him;" (1 Pet. iii. 22.) and that he being said to be "the head of all principalities and powers;" he might, by themselves, be understood not to be a useless or unbeneficial Head to them. Though it also is not to be forgotten, that at the time when the apostle wrote these words, a considerable part of that holy blessed society, then in heaven, were sometime on earth, in a state of enmity against God, and so who needed reconciliation in the strict and proper sense; as they did who were still on earth, and to whom he now more particularly directs his

speech, (v. 21.) " And you also, who were sometime alien- | and set; so as that every one knows and attends the ated-yet now hath he reconciled," &c.