Holiness and are accepted with God they proceed from a peculiar Operation of the Holy Spirit in us And herein to make our Intention the more evident we may distinctly observe 1 That there is in the Minds Wills and Affections of all Believers a Meetness Fitness Readiness and habitual Disposition unto the Performance of all Acts of Obedience towards God all Duties of Piety Charity and Righteousness that are required of them and hereby are they internally and habitually distinguished from them that are not so That it is so with them and whence it comes be so we have before declared This Power and Disposition is wrought and preserved in them by the Holy Ghost 2 No Believer can of himself act that is actually exert or exercise this Principle or Power of a spiritual Life in any one Instance of any Duty internal or external towards God or Men so as that it shall be an Act of Holiness or a Duty accepted with God He cannot I say do so of himself by vertue of any Power habitually inherent in him We are not in this World intrusted with any such spiritual Ability from God as without further actual Aid and Assistance to do any thing that is Good Therefore 3 That which at present I design to prove is That the Actual Aid Assistance and internal Operation of the Spirit of God is necessary required and granted unto the producing of every holy Act of our Minds Wills and Affections in every Duty whatever Or notwithstanding the Power or Ability which Believers have received in or by Habitual Grace they still stand in need of Actual Grace in for and unto every single gracious holy Act or Duty towards God And this I shall now a little further explain and then confirm Sect. 6 As it is in our natural Lives with respect unto Gods Providence so it is in our spiritual Lives with respect unto his Grace He hath in the Works of Nature endowed us with a vital Principle or an Act of the quickening Soul upon the Body which is quickened thereby By vertue hereof we are enabled unto all vital Acts whether Natural and Necessary or Voluntary according to the Constitution of our Beings which is Intellectual God breathed into man the Breath of Life and he became a living Soul Gen. 2. 7. giving him a Principle of Life he was fitted for and enabled unto all the proper Acts of that Life For a Principle of Life is an Ability and Disposition unto Acts of Life But yet whosoever is thus made a living Soul who is indued with this Principle of Life he is not able Originally without any motion or Acting from God as the first Cause or independently on him to exert or put forth any vital Act That which hath not this Principle as a dead Carkase hath no meetness unto vital Actions nor is capable either of Motion or Alteration but as it receives Impressions from an outward Principle of Force or an inward Principle of Corruption But he in whom it is hath a Fitness Readiness and habitual Power for all vital Actions yet so as without the Concurrence of God in his Energetical Providence moving and Acting of him he can do nothing For in God we live and move and have our being Acts 17. 28. And if any one could of himself perform an Action without any Concourse of Divine Operation he must himself be absolutely the first and only Cause of that Action that is the Creatour of a New Being Sect. 7 It is so as unto our spiritual Life We are by the Grace of God through Jesus Christ furnished with a Principle of it in the Way and for the Ends before described Hereby are we enabled and disposed to Live unto God in the Exercise of spiritually vital Acts or the performance of Dutyes of Holiness And he who hath not this Principle of spiritual Life is spiritually dead as we have at large before manifested and can do nothing at all that is spiritually Good He may be moved unto and as it were compelled by the Power of Convictions to do many things that are materially so But that which is on all Considerations spiritually good and accepted with God he can do nothing of The Enquiry is What Believers themselves who have received this Principle of spiritual Life and are Habitually sanctified can do as to Actual Duties by vertue thereof without a new immediate Assistance and working of the Holy Spirit in them And I say they can no more do any thing that is spiritually good without the particular Concurrence and Assistance of the Grace of God unto every Act thereof than a man can naturally act or move or doe any thing in an absolute Independency on God his Power and Providence And this proportion between the Works of Gods Providence and of his Grace the Apostle expresseth Ephes. 2. 10. For we are his Workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk in them God at the Beginning made all things by a creating Power producing them out of Nothing and left them not meerly to themselves and their own Powers when so created but he upholds supports sustains and preserves them in the Principles of their Beings and Operations acting powerfully in and by them after their several Kinds Without his Supportment of their Beings by an Actual incessant Emanation of Divine Power the whole Fabrick of Nature would dissolve into Confusion and nothing And without his Influence into and Concurrence with their Ability for Operation by the same Power all things would be dead and deformed and not one Act of Nature be exerted So also is it in this Work of the New Creation of all things by Jesus Christ. We are the Workmanship of God he hath formed and fashioned us for himself by the Renovation of his Image in us Hereby are we sitted for good Works and the Fruits of Righteousness which he hath appointed as the Way of our Living unto him This New Creature this Divine Nature in us he supporteth and preserveth so as that without his continual influential Power it would perish and come to nothing But this is not all He doth moreover act it and effectually concurre to every singular Duty by new supplyes of Actual Grace So then that which we are to prove is That there is an Actual Operation of the Holy Ghost in us necessary unto every Act and Duty of Holiness whatever without which none either will or can be produced or performed by us which is the Second Part of his Work in our Sanctification And there are several Wayes whereby this is confirmed unto us Sect. 8 First The Scripture declares that we our selves cannot in and by our selves that is by vertue of any strength or power that we have received do any thing that is spiritually Good So our Saviour tells his Apostles when they were sanctified Believers and in them all that are so without me ye can do nothing John 15.
and Operations of second Causes so we abhor that Atheism which ascribes unto them an Original and Independent Efficacy and Causality without a previous acting in by and upon them of the Power of God And this is here ascribed unto the Spirit whom God sendeth forth unto that End and Purpose As to rational and moral actions such as the great Affairs of the World do consist in and are disposed of by he hath in them also a peculiar Efficiency Thus those great Vertues of Wisdom Courage and Fortitude which have been used for the producing of great Effects in the World are of his especial Operation So when God stirred up Men to Rule and Govern his People of Old to fight against and to subdue their Enemies it is said the Spirit of God came upon them Jud. 3. 10. The Spirit of the Lord came upon Othniel and he judged Israel and went out to War The Spirit of God endued him with Wisdom for Government and with courage and skill in conduct for War So Judg. 6. 34. And although Instances hereof are given us principally among the People of God yet whereever Men in the World have been raised up to do great and wonderful things whereby God executeth his Judgments fulfilleth any of his Promises or his Threatnings even they also have received of the especial Gifts and Assistances of the Holy Spirit of God For this Reason is Cyrus expresly called God's Anointed Isa. 45. 1. Cyrus had by God's Designation a great and mighty Work to effect He was utterly to ruine and destroy the Great Antient Babylonian Monarchy God had a concern herein as to the avenging of the Quarrel of his People and therein the accomplishment of many Promises and Threatnings The Work it self was great arduous and insuperable to ordinary humane Abilities Wherefore God sends his Spirit to fill Cyrus with Wisdom Courage skill in all Military Affairs that he might go through with the Work whereunto in the Providence of God he was designed Hence is he called God's Anointed because the Unction of Kings of old was an instituted Sign of the Communication of the Gifts of the Holy Ghost for Government unto them see Isa. 45. 1 2 3 4 5. and other Instances of the like kind might be given Sect. 16 Thus when the Church was to have a blessed Restauration of the Worship of God after the return of the People from their Captivity Zerubbabel is in an especial manner called to begin and carry on this Work in the building of the Temple But the Difficulties he had to conflict withal were great and appeared insuperable The People were few and poor and the Oppositions made unto them and their Work great and many Especially what arose from the Power of the Persian Monarchy under whose Rule and Oppression they were For although they had Permission and Encouragement from Cyrus for their Work yet immediately upon his Death they were oppressed again and their Work caused to cease This Power they could no way conflict withal yet God tells them that all this Opposition shall be removed and conquered Who art thou saith he O great Mountain before Zerubbabel thou shalt become a plain Zech. 4. 7. All the hindrance that arose from that great Mountain of the Persian Empire shall be removed out of the way and the progress of Zerubbabel in his Work shall be made smooth plain and easie But how shall this be effected and brought about Not by an Army or by Might nor by Power but by my Spirit saith the Lord of Hosts v. 6. You would suppose that it must be done by Armies and open force which you are altogether insufficient for But this is not the way I will take in this matter My Spirit shall work in their Hearts Minds and Counsels that contrary to their fears they shall themselves further that work which hitherto they have impeded And he shall work in the Minds and Counsels of others to oppose them and entangle them where they would hinder it until they are destroyed and that great Mountain be fully removed as in the Event it came to pass So that the Providential Alterations that are wrought in the World are Effects of his Power and Efficacy also Sect. 17 And thus have we taken a short view of the Dispensation and Work of the Spirit of God in the first Creation But the Effect hereof being a State of things that quickly passed away and being of no advantage to the Church after the entrance of sin what belonged unto it is but sparingly delivered in the Scriptures the true sense of what is so delivered depending much on the Analogie of the following Works of God in Man's Renovation and Recovery But as to the New Creation which falls under our Consideration in the next place as that alone which is directly intended by us the Foundation building up and finishing the Church of God therein being the things whereon depends the principal manifestation of the Glory of God and wherein the great Concerns of all the Elect do lie they are more fully and directly declared in the Scripture And in reference unto them we shall find a full distinct Declaration of the whole Dispensation and Work of the Spirit of God Way and Manner of the Divine Dispensation of the HOLY SPIRIT CHAP. V. 1. Dispensation of the Spirit to be learned from the Scripture only general Adjuncts thereof 2. The Administration of the Spirit and his own Application of himself to his Work how expressed 3. The Spirit how and in what sense given and received 4. What is included in the giving of the Spirit 5. What in receiving of him 6 7. Priviledg and Advantage in receiving the Spirit 8. How God is said to SEND the Spirit what is included in sending 9. How God MINISTERS the Spirit 10. How God is said to PUT his Spirit on us What is included in that Expression 11. The Spirit how POURED out 12 13. What is included and intended herein 14. The wayes of the Spirits Application of himself unto his Work 15. His proceeding from Father and Son explained 16. How he cometh unto us 17. His falling on Men. 18. His resting 19. How and in what sense he is said to depart from any Person 20. Of the Divisions of the Holy Ghost Heb. 2. 3. 21. Exposition of them vindicated Sect. 1 BEfore we treat of the especial Operations Works and Effects of the Holy Ghost in and on the New Creation the Order of things requires that we should first speak somewhat of the General Nature of God's Dispensation of him and of his own Applications of himself unto his Actings and Workings in this Matter For this is the Foundation of all that he doth and this for our Edification we are instructed in by the Scriptures Unto them in this whole Discourse we must diligently attend for we are exercised in such a Subject as wherein we have no Rule nor Guide nor any thing to give us Assistance but pure Revelation And
enabling unâ—o all Acts of Holy Obedience and so in order of Nature antecedent unto them then it doth not consist in a meer Reformation of Life and Moral Vertue be they never so exact or accurate Three things are to be observed for the clearing of this Assertion before we come to the Proof and Confirmation of it As 1. That this Reformation of Life which we say is not Regeneration or that Regeneration doth not consist therein is a necessary Duty indispensibly required of all Men. For we shall take it here for the whole course of Actual Obedience unto God and that according to the Gospel Those indeed by whom it is urged and pressed in the room of Regeneration or as that wherein Regeneration doth consist do give such an Account and Description of it as that it is or at least may be Foreign unto true Gospel-Obedience and so not contain in it one Acceptable Duty unto God as shall afterwards be declared But here I shall take it in our present enquiry for that whole Course of Duâ—â—â—s which in Obedience towards God are prescribed unto us 2. That the Principle before described wherein Regeneration as passivâ—ly considered or as wrought in us consists doth alwayes certainly and infallibly produce the Reformation of Life intended In some it doth it more compleatly in others more imperfectly in all sincerely For the same Grace in Nature and Kind is communicated unto several Persons in various Degree and is by them used and improved with more 〈◊〉 care and diligence In thâ—se therefore that are adult these things are inseparable Therefore 3. The difference in this Matter 〈◊〉 unto this Head We say and believe that Regeneration consiâ—s in Spirituali Renovatione Naturae in a Spiritual Renovation of our Nature Our Modern Socinians that it doth so in Morali Reformatione vitae in a Moral Reformation of Life Now as we grant that this Spiritual Renovation of Nature will infallibly produce a Moral Reformation of Life so if they will grant that this Moral Reformation of Life doth proceed from a Spiritual Renovation of our Nature this difference will be at an end And this is that which the Ancients intend by first receiving the Holy Ghost and then all Graces with him However if they only design to speak ambiguously improperly and unscripturally confounding Effects and their Causes Habits and Actions Faculties or Powers and occasional Acts infused Principles and acquired Habits Spiritual and Moral Grace and Nature that they may take an opportunity to rail at others for want of better Advantage I shall not contend with them For allow a new Spiritual Principle an infused Habit of Grace or gracious Abilities to be required in and unto Regeneration or to be the Product or the Work of the Spirit therein that which is born of the Spirit being Spirit and this part of the Nature of this Work is sufficiently cleared Now this the Scripture abundantly testifieth unto Sect. 20 2 Cor. 5. 17. If any Man be in Christ he is a New Creature This New Creature is that which is intended that which was before described which being born of the Spirit is Spirit This is produced in the Souls of Men by aS Creating Act of the Power of God or it is not a Creature and it is superinduced into the essential Faculties of our Souls or it is not a New Creature for what-ever is in the Soul of Power Disposition Ability or Inclination unto God or for any Moral Actions by Nature it belongs unto the Old Creation it is no New Creature And it must be somewhat that hath a Being and Subsistence of its own in the Soul or it can be neither New nor a Creature And by our Apostle it is opposed to all outward Priviledges Gal. 5. 6. Chap. 6. 15. That the production of it also is by a Creating Act of Almighty Power the Scripture testifieth Psal. 51. 10. Ephes. 2. 10. And this can denote nothing but a New Spiritual Principle or Nature wrought in us by the Spirit of God No say some a New Creature is no more but a changed Man it is true but then this Change is Internal also yes in the Purposes Designs and Inclinations of the Mind But is it by a real Infusion of a new Principle of Spiritual Life and Holiness No it denotes no more but a new course of Conversation only the Expression is Metaphorical a New Creature is a Moral Man that hath changed his Course or Way For if he were alwayes a Moral Man that he was never in any vitious Way or Course as it was with him Matth. 19. 18 19 20. then he was alwayes a New Creature This is good Gospel at once overthrowing Original Sin and the Grace of our Lord Jesus Christ. This Doctrine I am sure was not learned from the Fathers whereof some used to boast Nay it is much more fulsome than any thing ever taught by Pelagius himself who indeed ascribed more unto Grace than these Men do although he denied this Creation of a New Principle of Grace in us antecendent unto Acts of Obedience And this turning all Scripture-Expressions of Spiritual Things into Metaphors is but a way to turn the whole into a Fable or at least to render the Gospel the most obscure and improper way of teaching the Truth of things that ever was made use of in the World Sect. 21 This New Creature therefore doth not consist in a new course of Actions but in renewed Faculties with new Dispositions Power and Ability to them and for them Hence it is called the Divine Nature 2 Pet. 1. 4. He hath given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Divine Nature is not the Nature of God whereof in our own Persons we are not subjectively Partakers And yet a Naâ—ure it is which is a Principle of Operation and that Divine or Spiritual namely an Habitual Holy Principle wrought in us by God and bearing his Image By the Promises therefore we are made Partakers of a Divine Supernatural Principle of Spiritual Actions and Operations which is what we contend for So the whole of what we intend is declared Ephes. 4. 22 23 24. Put off concerning the former Conversation the Old Man which is corrupt according to deceitful lusts and be renewed in the Spirit of your Mind and put on the New Man which after God is created in Righteousness and true Holiness It is the Work of Regeneration with respect both to its Foundation and Progress that is here described 1. The Foundation of the whole is laid in our being renewed in the Spirit of our Mind which the same Apostle else-where calls being transformed in the Renovation of our Minds Rom. 12. 2. That this consists in the participation of a new saving Supernatural Light to enable the Mind unto Spiritual Actings and to guide it therein shall be afterwards declared Herein
that special kind of Life which is given by the especial quickning Principle of a rational Soul Sect. 5 Hence it is evident wherein Death natural doth consist And three things may be considered in it 1 The Separation of the Soul from the Body Hereby the Act of infusing the living Soul ceaseth unto all its Ends. For as a Principle of Life unto the whole it operates only by Vertue of its Union with the subject to be quickned by it 2 A Cessation of all Vital Actings in the quickned Subject For that Union from whence they should proceed is dissolved 3 As a Consequent of these there is in the Body an Impotency for and an Ineptitude unto all Vital Operations Not only do all Operations of Life actually cease but the Body is no more able to effect them There remains in it indeed Potentia obedientialis a passive power to receive Life again if communicated unto it by an external efficient Cause So the body of Lazarus being dead had a receptive Power of a living Soul But an active Power to dispose it self unto Life or Vital Actions it hath not Sect. 6 From these things we may be a just Analogie collect wherein Life and Death Spiritual do consist And to that End some things must be previously observed As 1 That Adam in the state of Innocency besides his Natural life whereby he was a Living Soul had likewise a Supernatural Life with respect unto its end whereby he lived unto God This is called the Life of God Ephes. 4. 18. which Men now in the state of nature are alienated from The Life which God requires and which hath God for its Object and End And this Life was in him Supernatural for although it was concreated in and with the rational Soul as a perfection due unto it in the state wherein and with respect unto the End for which it was made yet it did not naturally flow from the Principles of the rational Soul nor were the Principles Faculties or Abilities of it inseparable from those of the Soul it self being only accidental Perfections of them inlaid in them by especial Grace This Life was necessary unto him with respect unto the state wherein and the End for which he was made He was made to live unto the living God and that in a peculiar manner to live unto his glory in this World by the discharge of the rational and moral Obedience required of him and to live afterward in his Glory and the eternal Enjoyment of him as his Cheifest Good and Highest Reward That whereby he was enabled hereunto was that Life of God which we are alienated from in the state of Nature 2. In this Life as in Life in General three things are to be considered 1 Its Principle 2 Its Operation 3 Its Vertue or Habit Act and Power Sect. 7 1. There was a Quickning Principle belonging unto it For every Life is an Act of a Quïckning Principle This in Adam was the Image of God or an habitual Conformity unto God his Mind and Will wherein the Holiness and Righteousness of God himself was represented Gen. 1. 26 27. In this Image he was created or it was concreated with him as a Perfection due to his Nature in the Condition wherein he was made This gave him an habitual disposition unto all duties of that Obedience that was required of him It was the Rectitude of all the faculties of his Soul with respect unto his Supernatural End Eccles. 7. 20. 2 There belonged unto it continual Actings from or by Vertue of and suitable unto this Principle All the Acts of Adam's Life should have been subordinate unto his great moral End In all that he did he should have lived unto God according unto the Law of that Covenant wherein he walked before him And an Acting in all things suitable unto the Light in his Mind unto the Righteousness and Holiness in his Will and Affection that Uprightness or Integrity or Order that was in his Soul was his Living unto God Sect. 8 3 He had here-withal Power or Ability to continue the Principle of Life in suitable Acts of it with respect unto the whole Obedience required of him that is he had a sufficiency of Ability for the Performance of any Duty or of all that the Covenant required And in these three did the Supernatural Life of Adam in Innocency consist And it is that which the Life whereunto we are restored by Christ doth answer It answers unto it I say and supplies its absence with respect unto the End of living unto God according unto the New Covenant that we are taken into For neither would the Life of Adam be sufficient for us to live unto God according to the terms of the New Covenant nor is the Life of Grace we now enjoy suited to the Covenant wherein Adam stood before God Wherefore some Differences there are between them the Principal whereof may be reduced into two Heads Sect. 9 1. That Principle of this Life was wholly and intirely in Man himself It was the Effect of another Cause of that which was without him namely the Good Will and Power of God but it was left to grow on no other Root but what was in Man himself It was wholly implanted in his Nature and therein did its Springs lye Actual Excitations by Influence of Power from God it should have had For no Principle of Operation can subsist in an Independence of God nor apply it self unto Operation without his Concurence But in the Life whereunto we are renewed by Jesus Christ the Fountain and Principle of it is not in our selves but in him as One common Head unto all that are made Partakers of him He is our Life Col. 1. 3. and our Life as to the Spring and Fountain of it is hid with him in God For he quickneth us by his Spirit Rom. 8. 10. And our Spiritual Life as in us consists in the Vital Actings of this Spirit of his in Us for without him we can do nothing John 15. 3. By Vertue hereof we walk in newness of Life Rom. 6. 4. We live therefore hereby yet not so much we as Christ liveth in us Gal. 2. 20. Sect. 10 2. There is a Difference between these Lives with respect unto the Object of their Vital Acts. For the Life which we now lead by the faith of the Son of God hath sundry Objects of its Actings which the other had not For whereas all the Actings of our Faith and Love that is all our Obedience doth respect the Revelation that God makes of himself and his Will unto us there are now New Revelations of God in Christ and consequently new Duties of Obedience required of us as will afterwards appear And other such differences there are between them The Life which we had in Adam and that which we are renewed unto in Christ Jesus are so far of the same Nature and kind as our Apostle manifests in sundry Places Ephes. 4. 23 24.
deep things of God which the World could not understand were now preached and declared unto the Church God saith he hath revealed them unto us by the Spirit But how cometh the Spirit himself the Author of these Revelations to be acquainted with these things This he hath from his own Nature whereby he knoweth or searcheth all things even the deep things of God It is therefore the Revelation made by the Spirit unto the Apostles and Pen-men of the Scripture of the New Testament who were acted by the Holy Ghost in like manner as were the Holy Men of old 1 Pet. 1. 21. which the Apostle intendeth and not the Illumination and Teaching of Believers in the knowledg of the Mysteries by them revealed whereof the Apostle treateth in these words But who is this Spirit The same Apostle tells us that the Judgments of God are unsearchable and his wayes past finding out Rom. 11. 33. And asketh who hath known the mind of the Lord or who hath been his Counsellor v. 34. And yet this Spirit is said to search all things even the deep things of God such as to all Creatures are absolutely unsearchable and past finding out This then is the Spirit of God himself who is God also For so it is in the Prophet from whence these words are taken Who hath directed the Spirit of the Lord or being his Counsellor hath taught him Isa. 40. 13. It will not relieve the Adversaries of the Holy Ghost though it be pleaded by them that he is compared with and opposed unto the spirit of a Man v. 11. which they say is no Person For no Comparisons hold in all Circumstances The Spirit of a Man is his Rational Soul endued with Understanding and Knowledg This is an individual intelligent Substance capable of a subsistence in a separate Condition Grant the Spirit of God to be so far a Person and all their Pretences fall to the ground And whereas it is affirmed by one among our selves though otherwise asserting the Deity of the Holy Ghost Good p. 175. that this Expression of searching the things of God cannot be applyed directly to the Spirit but must intend his enabling us to search into them because to search includes imperfection and the use of means to come to the knowledg of any thing it is not of weight in this matter For such Acts are ascribed unto God with respect unto their Effects And searching being with us the means of attaining the perfect knowledg of any thing the perfection of the knowledg of God is expressed thereby So David prays that God would search him and know his heart Psal. 139. 23. And he is often said to search the hearts of men whereby his infinite Wisdom is intimated whereunto all things are open and naked So is the Spirit said to search the deep things of God because of his infinite Understanding and the perfection of his Knowledg before which they lie open And as things are here spoken of the Spirit in reference unto God the Father so are they spoken of him in reference unto the Spirit Rom. 8. 27. He that searcheth the Hearts knoweth the Mind of the Spirit And hereunto that this Spirit is the Author of Wisdom and Understanding in and unto others and therefore he must have them in himself and that not virtually or causally onely but formally also 1 Cor. 12. 8. Wisdom and Knowledg are reckoned among the Gifts bestowed by him For those of Faith and Tongues it is enough that they are in him virtually But for Wisdom and Understanding they cannot be given by any but he that is wise and understandeth what he doth And hence is he called expresly a Spirit of Wisdom and Understanding of Counsel and Knowledg Isa. 11. 3. I might confirm this by other Testimonies where other Effects of Understanding are ascribed unto him as 1 Tim. 4. 1. 1 Pet. 1. 11. 2 Pet. 1. 21. but what hath been spoken is sufficient unto our purpose Sect. 20 Secondly A Will is ascribed unto him This is the most eminently distinguishing Character and Property of a Person Whatever is endued with an intelligent Will is a Person And it cannot by any Fiction with any tolerable congruity be ascribed unto any thing else unless the Reason of the Metaphor be plain and obvious So when our Saviour sayes of the VVind that it bloweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it willeth or listeth Joh. 3. 8. the abuse of the Word is evident All intended is that the Wind as unto us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not at all at our disposal acts not by our Guidance or Direction And no Man is so foolish as not to apprehend the meaning of it or once to enquire whether our Saviour doth properly ascribe a Will to the Wind or no. So James Chap. 3. v. 4. The words rendred by us turned about with a very small Helm whithersoever the Governour listeth are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the act of Willing is ascribed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impâ—tus or inclination of the Governour which yet hath not a Will But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Philosophers the motus primo-primus or the first Agitation or Inclination of the Mind but it is the Will it self under an earnest Inclination such as is usual with them who govern Ships by the Helms in Storms Hereunto the Act of Willing is properly ascribed and he in whom it is proved to be a Person Thus a Will acting with Understanding and Choice as the Principle and Cause of his outward Actions is ascribed unto the Holy Ghost 1 Cor. 12. 11. All these things worketh that one and self-same Spirit dividing unto every Man as he will He had before asserted that he was the Author and Donor of all the Spiritual Gifts which he had been discoursing about v. 4 5 6. These Gifts he declares to be various as he manifests in nine Instances and all variously disposed of by him v. 8 9 10. If now it be enquired what is the Rule of this his distribution of them he tells us that it is his own Will his Choice and Pleasure What can be spoken more fully and plainly to describe an intelligent Person acting voluntarily with freedom and by choice I know not Sect. 21 We may consider what is excepted hereunto They say Schliâ—ting p. 610. that the Holy Ghost is here introduced as a Person by a Prosopopeia that the distribution of the Gifts mentioned is ascribed unto him by a Metaphor and by the same or another Metaphor he is said to have a Will or to act as he will But is it not evident that if this course of interpreting or rather of perverting Scripture may be allowed nothing of any certainty will be left unto us therein It is but saying this or that is a Metaphor and if one will not serve the turn to bring in two or
of God and are by him made instrumental for the effecting of this New Birth and Life So the Apostle Paul stiles himself the Father of them who were Converted to God or Regenerate through the Word of his Ministry 1 Cor. 4. 15. Though you have ten thousand Instructers in Christ yet have you not many Fathers for in Christ Jesus I have begotten you through the Gospel He was used in the Ministry of the Word for their Regeneration and therefore was their Spiritual Father and he only though the Work was afterwards carried on by others And if Men are Fathers in the Gospel to no more than are Converted unto God by their Personal Ministry it will be no Advantage unto any one day to have assumed that Title when it hath had no Foundation in that Work as to its effectual success So speaking of Onesimus who was Converted by him in Prison he calls him his Son whom he had begotten in his Bonds Philem. 10. and this he declared to have been prescribed unto him as the Principal End of his Ministry in the Commission he had for Preaching the Gospel Acts 26. 17 18. Christ said unto him I send thee unto the Gentiles to open their Eyes to turn them from Darkness to Light and from the Power of Satan unto God which is a Description of the Work under Consideration And this is the principal End of our Ministry also Now certainly it is the Duty of Ministers to understand the Work about which they are employed as far as they are able that they may not Work in the Dark and Fight Uncertainly as Men beating the Air What the Scripture hath revealed concerning it as to its Nature and the manner of its Operation as to its Causes Effects Fruits Evidences they ought diligently to enquire into To be spiritually skilled herein is one of the principal Furnishments of any for the Work of the Ministry without which they will never be able to divide the Word aright nor shew themselves Workmen that need not be ashamed Yet is it scarcely imaginable with what rage and perversity of Spirit with what scornful Expressions this whole Work is traduced and exposed to contempt Those who have laboured herein are said to prescribe long and tedious trains of Conversion to set down nice and subtile Processes of Regeneration to fill Peoples Heads with innumerable Swarms of Superstitious Fears and Scruples about the due Degrees of Godly Sorrow and the certain Symptoms of a through-Humiliation p. 306 307. Could any mistake be charged on particular Persons in these things or the prescribing of Rules about Conversion to God and Regeneration that are not warranted by the Word of Truth it were not amiss to reflect upon them and refute them But the intention of these Expressions is evident and the reproach in them is cast upon the Work of God it self And I must profess that I believe the Degeneracy from the Truth and Power of Christian Religion the Ignorance of the principal Doctrines of the Gospel and that scorn which is cast in these and the like Expressions on the Grace of our Lord Jesus Christ by such as not only profess themselves to be Ministers but of an higher Degree than ordinary will be sadly ominous unto the whole State of the Reformed Church amongst us if not timely repressed and corrected But what at present I affirm in this Matter is That it is a Duty indispensibly incumbent on all Ministers of the Gospel to acquaint themselves throughly with the Nature of this Work that they may be able to comply with the Will of God and Grace of the Spirit in the Effecting and Accomplishment of it upon the Souls of them unto whom they dispense the Word Neither without some competent knowledg hereof can they discharge any one part of their Duty and Office in a right manner If all that hear them are born dead in Trespasses and Sins if they are appointed of God to be the Instruments of their Regeneration It is a madness which must one day be accounted for to neglect a sedulous enquiry into the Nature of this Work and the means whereby it is wrought And the ignorance hereof or negligence herein with the want of an Experience of the Power of this Work in their own Souls is one great cause of that lifeless and unprofitable Ministry which is among us Sect. 27 Secondly It is likewise the Duty of all to whom the Word is Preached to enquire also into it It is unto such to whom the Apostle speaks 2 Cor. 13. 5. Examine your selves whether you be in the Faith prove your own selves know you not your own Selves how that Jesus Christ is in you except you be Reprobates It is the Concernment of all individual Christians or Professors of Christian Religion to try and examine themselves what Work of the Spirit of God there hath been upon their hearts and none will deter them from it but those who have a design to hoodwink them to Perdition And 1. the Doctrine of it is revealed and taught us For secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever that we may do all the Words of the Law Deut. 29. 29. And we speak not of curious Enquiries into or after hidden things or the secret veiled Actions of the Holy Spirit but only of an upright endeavour to search into and comprehend the Doctrine concerning this Work to this very end that we might understand it 2. It is of such Importance unto all our Duties and all our Comforts to have a due Apprehension of the Nature of this Work and of our own Concernment therein that an enquiry into the one and the other cannot be neglected without the greatest folly and madness Whereunto we may add 3. the danger that there is of Mens being deceived in this Matter which is the Hinge whereon their Eternal State and Condition doth absolutely turn and depend And certain it is that very many in the World do deceive themselves herein For they evidently live under one of these pernicious Mistakes namely That 1. either Men may go to Heaven or enter into the Kingdom of God and not be born again contrary to that of our Saviour John 3. 6. or that Men may be born again and yet live in sin contrary to 1 John 3. 9. Works of the HOLY SPIRIT Preparatory unto Regeneration CHAP. II. 1. Sundry things Preparatory to the Work of Conversion 2. Material and Formal Dispositions with their Difference 3 4. Things in the power of our Natural Abilities required of us in a way of Duty 5. Internal Spiritual Effects wrought in the Souls of Men by the Word 6 7. Illumination Conviction of Sin Consequents thereof 8. These Things variously taught 9. Power of the Word and Energie of the Spirit distinct 10. Subject of this Work Mind Affections and Conscience 11 12 13. Nature of this whole Work and Difference from Saving
by their own Fear which is the inseparable Adjunct of it so are they taught the Filth of sin by their own Shame which unavoidably attends it To instruct us herein is one End of the Law and the Gospel For in the Renovation of the Law which was added to the Promise because of Transgressions Gal. 3. 19. and in the Institutions annexed unto it God designed to instruct us further in them both with the Wayes whereby we may be freed from them In the Doctrine of the Law with the Sanction and Curse of it and the Institution of Sacrifices to make Attonement for sin God declared the Nature of Guilt and its Remedy By the same Law and by the Institution of sundry Ordinances for Purification and cleansing as also by determining sundry Ceremonial Defilements he makes known the Nature of this Filth and its Remedy To what End were so many Meats and Drinks so many Diseases and Natural Distempers so many external fortuitous Accidents as touching the Dead and the like made Religiously unclean by the Law It was to no other but to teach us the Nature of the spiritual Defilement of sin And to the same End together with a Demonstration of the Relief and Remedy thereof were the Ordinances of Purification instituted which as they were Outward and Carnal purged those Uncleannesses as they also were Outward and Carnal made so by the Law But Internal and Spiritual things were taught and presigured hereby yea wrought and effected by vertue of their Typical Relation to Christ as the Apostle teacheth Heb. 9. 13 14. For it the blood of Bulls and of Goats and the Ashes of an Heyfer sprinkling the unclean sanctifyeth to the purifying of the Flesh how much more shall the Blood of Christ purge our Consciences from dead Works to serve the Living God And hence the whole Work of Sanctification is expressed by opening a Fountain for sin and for uncleanness that is the purging of them away Zech. 13. 1. So is it in the Gospel where the Blood of Christ is said to purge our sins with respect to Guilt and to wash our Souls with respect to Filth Yea so inseparable is this Filth from sin and Shame from Filth that wherever abides a sence of sin there is a sence of this Filth with Shame The very Heathen who had only the workings of their own Minds and Consciences for their Guide were never able to quit themselves from a sence of this Pollution of sin And thence proceeded all those wayes of Lustration Purgation and Cleansing by Washings Sacrifices and Mysterious Ceremonious Observances which they had invented It remains therefore only that we enquire a little into the Reasons and Causes why this pravity of sin and discrepancy from the Holiness of God is such a Defilement of our Natures and so inseparably attended with shame For without the Consideration hereof we can never understand the true Nature of Sanctification and Holiness And it will also then yet further appear how openly they betray their prodigious Ignorance of these things who contend that all Grace consists in the Practice of Moral Vertues And we may to this Purpose observe Sect. 3 1 That the Spiritual Beauty and Comeliness of the Soul consists in its Conformity unto God Grace gives Beauty Hence it is said of the Lord Christ That he is fairer or more beautifull than the Children of Men and that because Grace was poured into his lips Psal. 45. 2. And when the Church is furnished or adorned with his Graces he affirms her to be Fair and Comely Cant. 1. 5. chap. 6. 4. chap. 7. 6. Christ by washing of it takes away its spots and wrinkles rendring it beautifull that is Holy and without blemish Ephes. 5. 27. And this Beauty Originally consisted in the Image of God in us which contained the whole Order Harmony and Symmetry of our Natures in all their Faculties and Actions with respect unto God and our utmost End That therefore which is contrary hereunto as is all and every sin hath a Deformity in it or brings Spots Stains and Wrinkles on the Soul There is in sin all that is contrary to spiritual Beauty and Comeliness to inward Order and Glory and this is the Filth and Pollution of it 2 Holiness and Conformity to God is the Honour of our Souls It is that alone which makes them truely Noble For all Honour consists in an Accession unto Him who is the only Spring and absolute Possessour of all that is so in whom alone is Originally and Perfectly all Being and Substance Now this we have alone by Holiness or that Image of God wherein we were created Whatever is contrary hereunto is base vile and unworthy This is sin which is therefore the only base thing in Nature Hence it is said of some great Sinners that they had debased themselves to Hell Isa. 57. 9. This belongs to the Pollution of Sin that it is base vile unworthy dishonouring the Soul filling it with shame in its self and contempt from God And there are no Persons who are not absolutely hardened but are in their own Minds and Consciences sensible of this Baseness of sin as they are also of the Deformity that is in it When mens Eyes are opened to see their Nakedness how vile and base they have made themselves by sin they will have a sence of this Pollution not easily to be expressed And from hence it is that sin hath the Propertyes and Effects of Vncleanness in the sight of God and in the Conscience of the sinner God abhorrs loaths it accounts it an abominable thing as that which is directly contrary to his Holiness which as impressed on the Law is the Rule of Purity Integrity spiritual Beauty and Honour And in the Conscience of the sinner it is attended with Shame as a thing deformed loathsome vile base and dishonourable See Jer. 2. 26. In all in whom it is I say unless they are blind and obdurate it fills them with shame I speak not of such as are little or not at all spiritually sensible of sin or any of its propertyes who fear not because of its Guilt nor are disquieted by its Power not acquainted with its Fomes or Disposition to evil and so not ashamed of its filth much less of such as are given over to all uncleanness with Delight and Greediness wallowing in the pollution of it like the Sow in the Mire who not only do the things which god abhorreth but also have pleasure in them that do them But those I intend who have the least real Conviction of the nature and tendency of sin who are all in one Degree or other ashamed of it as a filthy thing And a Casting off of outward shame that is so from its Object or Shame with respect unto the Conscience and Judgement of Humane Kind as those doe who proclaim their sins as Sodom and hide them not is the highest Aggravation of sinning and Contempt of God and the casting out of
means is dispossessed of a Sence of the Soveraign Authority of God in his Commands nor can any thing secure such a Soul from being pierced and entred into by various Temptations This therefore are we to carry about with us where-ever we goe and whatever we doe to keep our Souls and Consciences under the power of it in all Opportunities of Duties and on all Occasions of Sin Had men alwayes in their Wayes Trades Shops Affairs Families Studyes Closets this written on their Hearts they would have Holiness to the Lord on their Breasts and Foreheads also Sect. 13 2. The Apostle tells us that as God in his Commands is a Soveraign Law-giver so he is able to kill and keep alive That is his Commanding Authority is accompanyed with such a Power as that whereby he is able absolutely and Eternally to Reward the Obedient and to return unto the Disobedient a meet Recompense of Punishment For although I would not exclude other Considerations yet I think this of Eternal Rewards and Punishments to be principally here intended But 1 supposing it to have Respect unto things Temporal also it carryes along with it the greater Enforcement God commands us to be holy Things are in that State and Condition in the World as that if we endeavour to answer his Will in a due Manner designing to perfect Holiness in the fâ—ar of the Lord we shall meet with much Opposition many Difficulties and at length perhaps it may cost us our Lives multitudes have made Profession of it at no cheaper Rate But let us not mistake in this matter He who commands us to be Holy is the only Soveraign Lord of Life and Death that hath alone the Disposal of them both and consequently of all things that are subservient and conducing unto the one or other It is he alone who can kill in a way of Punishment and he alone can keep alive in a way of Mercifull Preservation This Power of our Law-giver the holy Companions of Daniel committed themselves unto and preserved themselves by the Consideration of when with the Terror of Death they were commanded to forsake the Way of Holiness Dan. 3. 17 18. And with respect unto it our Lord Jesus Christ tells us that he who would save his Life namely by a sinfull Neglect of the Command shall lose it This therefore is also to be considered the Power of him who commands us to be Holy is such as that he is able to carry us through all Difficulties and Dangers which we may incurre upon the Account of our being so Now whereas the Fear of Man is one principal Cause or Means of our failing in Holiness and Obedience either by sudden Surprizals or violent Temptations and the next hereunto is the Consideration of other things esteemed Good or Evil in this World the Faith and Sence hereof will bear us up above them deliver us from them and carry us through them Sect. 14 Be of good Courage all ye that trust in the Lord you may you ought without Fear or Dauntedness of spirit to engage into the Pursuit of universal Holiness He who hath commanded it who hath required if of you will bear you out in it nothing that is truely evil or finally disadvantageous shall befall you on that Account For let the World rage whilest it pleaseth and threaten to fill all things with Blood and Confusion to God the Lord belong the Issues from Death he alone can kill and make alive There is therefore no small Enforcement unto Holiness from the Consideration of the Command with respect unto the Power of the Commander relating unto things in this World But 2 I suppose it is a Power of Eternal Rewards and Punishments that is principally here intended The Killing here is that mentioned by our Saviour and opposed to all Temporal Evil and Death it self Matth. 10. 28. Fear not them who can kill the Body but are not able to kill the Soul but rather fear him who is able to destroy both Soul and Body in Hell And this keeping alive is a Deliverance from the Wrath to come in Everlasting Life And this is that which gives an unavoidable Efficacy to the Command Every Command of a Superiour doth tacitly include a Reward and Punishment to be intended For a Declaration is made of what is pleasing and what is displeasing unto him that gives the Command and therein is there a virtual Promise and Threatning But unto all Solemn Laws Rewards and Punishments are expressely annexed Sect. 15 But there are two Reasons why for for the most part they do but little influence the Minds of Men who are inclined unto their Transgression 1 The first is that the Rewards and Punishments declared are such as men think they do justly preferre their own satisfaction in the Transgression of the Lawes before them It is so will all Good men with respect unto Lawes made contrary to the Lawes of God and Wise men also may do so with respect unto useless Lawes with trifling Penalties and Evil men will do so with respect unto the highest Temporal Punishments when they are greedily set on the satisfaction of their Lusts. Hence I say it is in the first place that the Minds of men are so little influenced with those Rewards and Punishments that are annexed unto Humane Lawes And 2 dly a secret Apprehension that the Commanders or Makers of the Lawes neither will nor are able to execute those Penalties in the case of their Transgression evacuates all the Force of them Much they ascribe to their Negligence that they will not take Care to see the Sanction of their Lawes executed more to their Ignorance that they shall not be able to find out their Transgressions and somewhat in sundry Cases to their Power that they cannot Punish nor Reward though they would And for these Reasons are the Minds of men little influenced by Humane Lawes beyond their own honest Inclinations and Interest But things are quite otherwise with respect unto the Law and Commands of God that we should be Holy The Rewards and Punishments called by the Apostle Killing and Keeping alive being Eternal in the highest Capacities of Blessedness or Misery cannot be Ballanced by any Consideration of this present World without the highest Folly and Villany unto our selves Nor can there be any Reserve on the Account of Mutability Indifferency Ignorance Impotency or any other Pretence that they shall not be Executed Wherefore the Commands of God which we are in the Consideration of are accompanyed with Promises and Threatnings of Eternal Blessedness on the one hand or of Misery on the other And these will certainly befall us according as we shall be found Holy or Vnholy All the Properties of the Nature of God are immutably engaged in this matter and hence ensues an indispensible Necessity of our being Holy God commands that we should be so but what if we are not so Why as sure as God is Holy and Powerfull we shall Eternally