it is proposed unto us For God sets him forth as to be a Propitiation through Faith in his Blood as offered Rom. 3. 25. so to be our Sanctification through Faith in his Blood as sprinkled And the Establishing of this especial Faith in our Souls is that which the Apostle aims at in his excellent Reasoning Heb. 9. 13 14. And his Conclusion unto that Purpose is so evident that he encourageth us thereon to draw nigh in the full Assurance of Faith Heb. 10. 22. 3 Faith worketh herein by Fervent Prayer as it doth in its whole Address unto God with Respect unto his Promises because for all these things God will be sought unto by the House of Israel By this Means the Soul brings it self nigh unto its own Mercy And this we are directed unto Heb. 4. 15 16. 4 An Acquiescency in the Truth and Faithfulness of God for Cleansing by the Blood of Christ whence we are freed from discouraging perplexing shame and have Boldness in the Presence of God 4. The Holy Ghost actually Communicates the cleansing Purifying Vertue of the Blood of Christ unto our Souls and Consciences whereby we are freed from shame and have Boldness towards God For the whole work of the Application of the Benefits of the Mediation of Christ unto Believers is his properly And these are the things which Believers aim at and intend in all their servent Supplications for the Purifying and Cleansing of their Souls by the sprinkling and washing of the Blood of Christ the Faith and Perswasion whereof give them Peace and Holy Boldness in the presence of God without which they can have nothing but shame and Confusion of Face in a sence of their own Pollutions Sect. 7 How the Blood of Christ was the Meritorious Cause of our Purification as it was offered in that thereby he procured for us Eternal Redemption with all that was conducing or needfull thereunto and how thereby he Expiated our sins belongs not unto this place to declare Nor shall I insist upon the more mysterious Way of Communicating cleansing Vertue unto us from the Blood of Christ by Vertue of our Vnion with him What hath been spoken may suffice to give a little insight into that Influence which the Blood of Christ hath into this first part of our Sanctification and Holiness And as for those who affirm that it no otherwise cleanseth us from our sins but only because we Believing his Doctrine confirmed by his Death and Resurrection do amend our Lives turning from Sin unto Righteousness and Holiness they renounce the Mystery of the Gospel and all the proper Efficacy of the Blood of Christ. Sect. 8 3 Faith is the Instrumental Cause of our Purification Purifying their Hearts by Faith Acts 15. 9. The two unfailing Evidences of sincere Faith are that within it purifyeth the Heart and without it worketh by Love These are the Touch-stone whereon Faith may yea ought to be tryed We purifie our Souls in obeying the Truth through the Spirit 1 Pet. 1. 20. That is by Believing which is our Original Obedience unto the Truth And hereby are our Souls purified Unbelievers and Unclean are the same Tit. 1. 15. For they have nothing in them whereby they might be Instrumentally cleansed And we are Purified by Faith Because 1 Faith it self is the principal Grace whereby our Nature is restored unto the Image of God and so freed from our Original Defilement Col. 3. 10. Joh. 17. 3. 2 It is by Faith on our part whereby we receive the Purifying Vertue and Influences of the Blood of Christ whereof we have before Discoursed Faith is the Grace whereby we constantly adhere and cleave unto Christ. Deut. 4. 4. Josh. 23. 8. Acts 11. 10. And if the Woman who touched his Garment in Faith obtained Vertue from him to heal her Issue of Blood shall not those who cleave unto him continually derive Vertue from him for the healing of their spiritual Defilements 3 It is by the Working of Faith principally whereby those Lusts and Corruptions which are Defiling are mortified subdued and gradually wrought out of our Minds All actual Defilements spring from the Remainders of defiling Lusts and their depraved Workings in us Heb. 12. 15. Jam. 1. 14. How Faith worketh to the correcting and subduing of them by deriving supplyes of the Spirit and Grace to that End from Jesus Christ as being the Means of our abiding in him whereon alone those supplyes do depend Joh. 15. 3 4 5. as also by the Acting of all other Graces which are contrary to the Polluting Lusts of the Flesh and destructive of them is usually declared and we must not too far enlarge on these things 4 Faith takes in all the Motives which are proposed unto us to stir us up unto our utmost Endeavours and Diligence in the use of all Means and Wayes for the preventing of the Defilements of sin and for the Cleansing our Minds and Consciences from the Relicts of Dead Works And these Motives which are great and many may be reduced unto Two Heads 1 A Participation of the Excellent Promises of God at the Present the Consideration hereof brings a singular Enforcement on the Souls of Believers to endeavour after universal Purity and Holiness 2 Cor. 7. 1. And 2 the future Enjoyment of God in Glory whereunto we cannot attain without being purifyed from sin 1 Joh. 3. 1. Now these Motives which are the Springs of our Duty in this Matter are received and made Efficacious by Faith only Sect. 9 4 Purging from sin is likewise in the Scripture ascribed unto Afflictions of all sorts Hence they are called Gods Furnace and his Fining-Pot Isa. 31. 9. Chap. 48. 10. whereby he taketh away the Dross and Filth of the Vessels of his House They are called Fire that trieth the Wayes and Works of Men consuming their Hay and Stubble and purifying their Gold and Silver 1 Cor. 3. 13. And this they do through an Efficacy unto the Ends communicated unto them in the design and by the Spirit of God For by and in the Cross of Christ they were cut off from the Curse of the First Covenant whereunto all Evil and Trouble did belong and implanted into the Covenant of Grace The Tree of the Cross being cast into the Waters of Affliction hath rendred them Wholsom and Medicinal And as the Lord Christ being the Head of the Covenant all the Afflictions and Persecutions that befall his Members are Originally his Isa. 63. 9. Acts 9. 5. Col. 1. 24. so they all tend to work us unto a Conformity unto him in Purity and Holiness And they work towards this Blessed End of purifying the Soul several wayes For 1 They have in them some Tokens of Gods Displeasure against sin which those who are Exercised by them are led by the Consideration of unto a fresh View of the Vileness of it For although Afflictions are an Effect of Love yet it is of Love mixed with Care to obviate and prevent Distempers Whatever
Ends and Effects for which he is promised And these are those which are before expressed with all those particular Instances which may be reduced unto them We might therefore hence give Direction in some Enquiries which indeed deserve a larger Discussion if our present Design would admit of it one only I shall instance in May a Person who is yet Vnregenerate pray for the Spirit of Regeneration to effect that Work in him For whereas as such he is promised onely unto the Elect such a Person not knowing his Election seems to have no foundation to make such a Request upon Ans. 1. Election is no Qualification on our part which we may consider or plead in our Supplications but only the secret Purpose on the part of God of what himself will doe and is known unto us only by its Effects 2 Persons convinced of sin and a state of sin may and ought to pray that God by the Effectual Communications of his Spirit unto them would deliver them from that Condition This is one way whereby we flee from the wrath to come 3 The especial Object of their Supplications herein is Sovereign Grace Goodness and Mercy as declared in and by Jesus Christ. Such Persons cannot indeed plead any especial Promise as made unto them But they may plead for the Grace and Mercy declared in the Promises as indefinitely proposed unto sinners It may be they can proceed no further in their Expectations but unto that of the Prophet who knoweth if God will come and give a Blessing Joel 2. 14. yet is this a sufficient ground and encouragement to keep them waiting at the Throne of Grace So Paul after he had received his Vision from Heaven continued in great distress of mind praying until he received the Holy Ghost Acts 9. 11 17. 4 Persons under such Convictions have really sometimes the seeds of Regeneration communicated unto them and then as they ought so they will continue in their Supplications for the Encrease and Manifestation of it It is evident that by these Observations the foregoing Objection is utterly removed out of the way and there is no disadvantage ariseth unto the Doctrine of the Free and Effectual Grace of God by confining this Work of Sanctification and Holiness unto Believers only None are sanctified none are made Holy but those who truely and savingly Believe in God through Jesus Christ which I shall now further confirm Sect. 5 1 Without Faith it is impossible to please God Heb. 11. 6. The Faith discoursed of by the Apostle is that whereby the Fathers received the Promises walked with God and obtained the Inheritance the Faith of Abraham that is true saying justifying Faith This Faith constitutes all them in whom it is true Believers and without it it is impossible to please God Now Holiness wherever it is pleaseth God and therefore without Faith it is impossible we should have any interest in it This is the Will of God even our Sanctification 1 Thess. 4. 3. and walking therein we please God v. 7. All that pleaseth God in us is our Holiness or some part of it and it principally consists in an Opposition unto all that displeaseth him That which he commands pleaseth him and that which he forbids displeaseth him and our Holiness consists in a Complyance with the one and an Opposition unto the other Wherefore that any others but Believers should have any thing which really belongs unto this Holiness the Apostle declares it to be impossible Some would except against this sense of the words from the ensuing Reason which the Apostle gives of his Assertion which contains the nature of the Faith intended For he that cometh unto God must believe that he is and that he is a Rewarder of them that diligently seek him For this is that they say which the Light of Nature directs unto and therefore there is no other Faith necessarily required that a man may please God but only that which is included in the right use and exercise of Natural Reason But this Exception will no way evade the Force of this Testimony For the Apostle discourseth concerning such a Coming unto God and such a Belief in him as is guided directed and ingenerated in us by the Promises which it rests upon and is resolved into Now these Promises all and every one of them include Jesus Christ with a respect unto him and his Grace And therefore the Faith intended is that which is in God through Christ as revealed and exhibited in the Promises and this Coming unto God is a Fruit and Effect thereof 2 Our Lord Jesus Christ affirms that men are sanctified by the Faith that is in him Acts 26. 18. That they may receive Forgiveness of sins and an Inheritance among them that are sanctified by the Faith that is in me If there were any other way or means whereby men might be sanctified or made Holy he would not have confined it unto the Faith that is in him At least there is no other way to attain that Holiness which may bring them unto the Heavenly Inheritance or make them meet for it Col. 1. 11. which alone we enquire after And indeed there can be no greater Contempt cast on the Lord Jesus and on the Duty of Believing in him whereunto he makes this one of his principal Motives than to Imagine that without Faith in him any one can be made Holy 3. Faith is the Instrumental Cause of our Sanctification so that where it is not no Holiness can be wrought in us God purifyeth our hearts by Faith Acts 15. 9. and not otherwise And where the Heart is not purifyed there is no Holiness All the Dutyes in the world will not denominate him Holy whose Heart is not purified nor will any such Dutyes be holy themselves seeing unto the unclean all things are unclean All the Obedience that is accepted with God is the Obedience of Faith Rom. 1. 7. thence it springs and therewith is it animated So is it expressed 1 Pet. 1. 21 22. You who by Christ do believe in God and have purifyed your Souls in obeying the Truth through the Spirit It is from Faith in God through Jesus Christ acting it self in Obedience unto the Gospel that we purifie or cleanse our Souls which is our Sanctification See Col. 2. 12 13 14. Chap. 3. 7 8 9 10 11. 4 All Grace is Originally entrusted in and with Jesus Christ. The Image of God being lost in Adam whatever was prepared or is used for the Renovation of it in our Natures and Persons wherein Gospel Holiness doth consist was to be treasured up in him as the second Adam by whom many are to be made alive who dyed in the first It pleased the Father that in him all Fulness should dwell as the Fullness of the Godhead in and for his own Divine Personal Subsistence so the Fulness of all Grace for Supplyes unto us that of his Fulness we might receive Grace for Grace He is made the Head
as great an Encouragement unto Unholiness and a continuance in Sin for those who believe it and at the same time love the Pleasures of sin which are the Generality of their Church as ever was or can be found out or made use of For to come with a plain down-right Disswasure from Holiness and Encouragement unto Sin is a Design that would absolutely defeat it self nor is capable of making Impressions on them who retain the Notion of a Difference between Good and Evil. But this Side-wind that at once pretends to relieve men from the Filth of sin and keeps them from the only Wayes and Means whereby it may be cleansed insensibly leads them into a quiet pursuit of their Lusts under an Expectation of Relief when all is past and done Wherefore setting aside such vain Imaginations we may enquire into the true Causes and Wayes of our Purification from the Uncleanness of sin described wherein the First part of our Sanctification and the Foundation of our Holiness doth consist CHAP. V. The Filth of Sin purged by the Spirit and Blood of Christ. 1 Purification of the Filth of sin the first part of Sanctification how it is effected 2 The Work of the Spirit therein 3 Efficacy of the Blood of Christ to that Purpose 4 The Blood of his Sacrifice intended 5 How that Blood cleanseth Sin Application unto it and Application of it by the Spirit 6 Wherein that Application consists 7 8 9. Faith the Instrumental Cause of our Purification with the use of Afflictions to the same purpose Necessity of a Due Consideration of the Pollution of Sin 10 Considerations of the Pollution and Purification of Sin practically improved 11 Various Directions for a due Application unto the Blood of Christ for Cleansing 12 Sundry Degrees of Shamelesness in Sinning 13 Directions for the Cleansing of Sin continued 14 Thankefulness for the Cleansing of Sin 15 With other Vses of the same Consideration 16 Union with Christ how consistent with the Remainders of Sin 17 From all that Differences between Evangelical Holiness and the Old Nature asserted Sect. 1 THE purging of the Souls of them that Believe from the Defilements of Sin is in the Scripture assigned unto several Causes of different Kinds For the Holy Spirit the Blood of Christ Faith and Afflictions are all said to cleanse us from our sins but in several Wayes and with distinct Kinds of Efficacy The Holy Spirit is said to doe it as the principal Efficient Cause The Blood of Christ as the Meritorious procuring Cause Faith and Affliction as the Instrumental Causes the one Direct and Internal the other External and Occasional Sect. 2 1 That we are purged and purified from sin by the Spirit of God communicated unto us hath been before in General confirmed by many Testimonies of the Holy Scriptures And we may gather also from what hath been spoken wherein this Work of his doth consist For whereas the Spring and Fountain of all the Pollution of Sin lyes in the Depravation of the Faculties of our Natures which ensued on the Loss of the Image of God he renews them again by his Grace Tit. 3. 5. Our want of due answering unto the Holiness of God as represented in the Law and exemplified in our Hearts Originally is a principal Part and universal Cause of our whole Pollution and Defilement by sin For when our Eyes are opened to discern it this is that which in the first place filleth us with shame and self-Abhorrency and that which makes us so unacceptable yea so loathsome to God Who is there who considereth aright the Vanity Darkness and Ignorance of his Mind the Perversness and Stubbornness of his Will with the Disorder Irregularity and Distemper of his Affections with respect unto things Spiritual and Heavenly who is not ashamed of who doth not abhorr himself This is that which hath given our Nature its Leprosie and defiled it throughout And I shall crave leave to say that he who hath no Experience of Spiritual shame and self-Abhorrency upon the Account of this Inconformity of his Nature and the Faculties of his Soul unto the Holiness of God is a great stranger unto this whole Work of Sanctification Who is there that can recount the Unsteadiness of his Mind in Holy Meditation his Low and unbecoming Conceptions of Gods Excellencies his Proneness to foolish Imaginations and Vanities that Profit not his Aversation to Spirituality in Duty and fixedness in Communion with God his Proneness to things Sensual and Evil all arising from the spiritual Irregularity of of our Natural Facultyes but if ever he had any due Apprehensions of Divine Purity and Holiness that is not sensible of his own Vileness and Baseness and is not oft-times deeply affected with shame thereon Now this whole Evil Frame is cured by the effectual working of the Holy Ghost in the rectfying and Renovation of our Natures He giveth a New Understanding a New Heart New Affections renewing the whole Soul into the Image of God Ephes. 4. 23 24. Col. 3. 10. The way whereby he doth this hath been before so fully declared in our opening of the Doctrine of Regeneration that it need not be here repeated Indeed our Original Cleansing is therein where mention is made of the Washing of Regeneration Tit. 3. 5. Therein is the Image of God restored unto our Souls But we consider the same Work now as it is the Cause of our Holyness Look then how far our Minds our Hearts our Affections are renewed by the Holy Ghost so far are we cleansed from our spiritual habitual Pollution Would we be cleansed from our Sins that which is so frequently promised that we shall be and so frequently prescribed as our Duty to be and without which we neither have nor can have any thing of true Holiness in us we must labour after and endeavour to grow in this Renovation of our Natures by the Holy Ghost The more we have of saving Light in our Minds of Heavenly Love in our Wills and Affections of a constant Readiness unto Obedience in our Hearts the more Pure are we the more cleansed from the Pollution of sin The Old Principle of Corrupted Nature is unclean and defiling shamefull and loathsome The New Creature the Principle of Grace implanted in the whole Soul by the Holy Ghost is Pure and purifying Clean and Holy 2 ly The Holy Ghost doth Purifie and Cleanse us by strengthening our Souls by his Grace unto all Holy Duties and against all Actual sins It is by Actual Sins that our Natural and Habitual Pollution is encreased Hereby some make themselves base and vile as Hell But this also is prevented by the Gracious Actings of the Spirit Having given us a Principle of Purity and Holyness he so acts it in Dutyes of Obedience and in Opposition unto Sin as that he preserves the Soul free from Defilements or Pure and Holy according to the Tenor of the New Covenant that is in such Measure and to such a
Christ in the Wombe 137 1 Humane Nature of Christ guided and supported by the Spirit in his Ministry 141 7 Humble walking with God Motives unto it 404 Humility promoted by thoughts of Sovereign Grace 526 16 I. Idolatry in Opposition to the Oneness of the Divine Nature and Monarchy the first Apostasie 24 27 Cure of Idolatry by the Captivity 25 27 Jesus Anathema how uttered by the Instigation of the Devil 3 2 Jesus confessed to be the Lord by unclean Spirits and how 4 2 Ignorance taken for simple Nescience how it may be ascribed to the Humane Nature of Christ. 138 3 Ignorance of the true Nature of Holiness and its Effects 421 Illumination previous to Conversion the Nature of it 193 6 Illumination how distinguished from meer Natural Knowledge 194 7 Image of God wherein it consisted 76 14 Image of God defaced by Sin 366 Image of God in us wherein it consisted 376 5 Imitation of Christ highly Necessary 449 59 Imperfect Obedience not taken into the Room of perfect Obedience by the New Covenant 413 4 Importance of the Doctrine concerning the Holy Spirit 10 10 Importance of the Doctrine of Sanctification 324 6 Imposition of Names by a Prophetical Spirit 100 6 Impotency of the Mind to receive spiritual things 210 13 Impotency of the Mind by Nature 218 27 Impotency of the Mind of Man by Nature Two-fold 224 39 Impotency from Spiritual Death the Nature of it 243 14 Natural Impotency and Enmity how taken away 278 46 Inclinations unto holy Actings predominant in a Gracious Soul 430 27 Inclinations of Sin alwayes to be watched against 479 11 Inconformity unto Gods Holiness the Nature of it 374 Reasons of Inconformity unto God 508 17 Incumbrances from Sloath in spiritual Duties 435 36 Individed Operations of the Divine Nature 69 2 Indulgence of any Sin hinders the progress of Holiness in general 354 Indwelling Sin three wayes to be considered 476 6 Infusion of a Principle of Divine Life in Regeneration 411 2 Inhabitation of the Spirit the Foundation of the Mortification of Sin 483 18 Inherent Righteousness what it is and wherein it consists 182 19 Actual Inherent Righteousness required unto Holiness 463 1 Ability of Adam in the State of Innocency 280 50 Inspiration the Original of Prophecye 101 7 Inspiration what it is and wherein it consists 102 8 Adjuncts of Divine Inspiration 103 9 Institutions of the Law could not purge the Defilements of sin 379 Instruction of the Mind the first End of preaching the Word 258 11 Intellectual Faculties of the Mind strengthened by the Holy Spirit 119 26 Intellectual Faculties impaired by Sin 206 5 Intellectual and Moral Habits short of Holiness 336 14 Intellectual Habits the Nature of them 415 8 Intension of Mind in attendance to the Outward Means of Conversion how Necessary and in our own power 192 3 Intercession of Christ how a Cause of our Holiness 444 5 Intercession of Christ its Influence unto Holiness 556 5 Interest of Faith and Obedience in Principles of Truth 43 1 Internal Actings of the blessed Trinity where one Person is the Object of the Love of another natural and necessary to the Being of God 45 5 Internal Acts of the Holy Trinity how undivided 131 9 Irregularity of our Natures the Cause of Shame 383 Judgement of Spirits the Duty of all Believers 18 22 Justification not for Obedience to Gospel Precepts 536 537 7 8 c. K. Killing of Sin what it is and whence it is so called 478 9 Kindness required towards Believers in an especial Manner 516 30 Kingly Power of Christ and its Influence unto our Holiness 562 18 Knowledge of Divine things in their Operations and Effects 20 24 L. Law written in the Heart what it is 278 47 The Law to be considered as it expresseth first the Authority of God and then his Holiness 374 Law and Rule of the Acceptance of New Obedience what it is 413 4 Power of the Law with respect unto Duties 534 4 Reasons why mens Minds are little influenced by Humane Laws 540 15 The Law expounded and vindicated by Christ. 556 6 Legacy left by our Lord Jesus Christ unto his sorrowfull Disciples 9 10 Legal Purifications Types of real Sanctification 371 2 Legal Institutions for Purification their Vse and End 399 Arguments from Legal Commands no Motives to Holiness 534 3 Letter of the Scripture profiteth not the Jewes whilest they have not the Spirit 24 26 Spiritual Leprosie by Nature 393 10 Liberty and Ability in the renewed Will. 433 33 The Life of God from which we are alienated by Nature wherein it consists 215 21 Life natural what it is and wherein it consists 239 3 c. Life spiritual what it is 240 6 Life unto God of Adam in Innocency ibid. Spiritual Life of Adam in Innocency 241 7 Christ how he is our Life 247 23 Spiritual Life wherein it consists 419 13 Life unto God consists principally in Duties internal 464 3 The Light within examined 19 23 Things against the Light of Nature not really enjoyned the Prophets 109 15 Saving Light attainable by the Gospel onely 208 9 Saving Light how communicated to the Mind 283 54 Light and Ability in the renewed Mind 432 31 Some things clear in the Light of Nature 560 13 Literal sence of Doctrines of Truth may be understood 219 28 Three things required to render man meet to live to God 76 14 No Local Motion in the sending of the Spirit 84 8 Local Mutations in Vision or Divine Revelations the Nature of them 109 16 The Spirit of the Lord is Jehova 65 31 Love abused by Superstition vain 125 6 Love the first Grace acted by Christ in the offering of himself 144 Spiritual Love how implanted on the Soul 284 56 Love to Man the Spring of Christs holy Obedience 449 58 Love derives Vertue from the Death of Christ and how 495 37 Love effectual to make us like unto God 513 25 Especial Effects of Divine Love 514 25 26 27. Eternal Love a powerfull Motive unto Holiness 525 14 Love towards all Saints promoted by thoughts of Eternal Love 517 18 Electing Love a Motive unto Holiness 529 20 Lustrations and Purgations whence in use among the Heathen 376 4 Lusts of the Mind from Darkness 231 51 Particular Lusts not the entire Objects of Mortification 481 14 M. Macedonian Heresie concerning the Holy Spirit 46 7 Man a middle Creature between Angels above and sensitive Animals below 75 10 Man the perfection of the Inferiour Creaation 75 12 The New Man what it is 184 21. 367 Outward Manner and Wayes of Divine Revelations 106 11 Manner of the secret growth of Grace 347 8 The Manner and Way how the Blood of Christ doth cleanse us from Sin 387 5 Manner of the Operation of the Spirit in the Mortification of Sin 484 21 Manner of teaching by the greatest Moralist compared with that of Christ. 561 16 Not the Matter only but the Words of Divine Revelations given by Inspiration
9. So the Evil Spirit came upon him to excite out of his own adust Melancholy discontents fears a sense of Guilt as also to impress terrifying thoughts and Apprehensions on his Imagination For so it is said an Evil Spirit from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 16. 14. terrified him frightened him with dreadful Agitations of Mind And that we may touch a little on this by the way The Foundation of this Trouble and distress of Saul lay in himself For as I do grant that he was sometimes under an immediate Agitation of Body and Mind from the powerful Impressions of the Devil upon him for under them it is said he prophesied in the midst of the House 1 Sam. 18. 10. which argues an extraordinary and involuntary Effect upon him yet principally he wrought by the Excitation and Provocation of his Personal Distempers Moral and Natural For these have in themselves a great Efficacy in cruciating the Minds of Guilty Persons So Tacitus observes out of Plato Annal. lib. 6. Neque frustra praestantissimus humanae sapientiae firmare solitus est si recludantur Tyrannorum mentes posse aspici laniatus ictus quando ut corpora verberibus ita saevitia libidine malis consultis animus dilaceretur The most Eminent Wiseman was not wont in vain to affirm that if the minds of Tyrants were laid open and discovered it would be seen how they were cruciated and punished seeing that as the Body is rent and torn by stripes so is the Mind by cruelty Lusts evil Counsels and Undertakings so he as I suppose from Plato de Repub. lib. 9. Where Socrates disputes sundry things to that purpose And another Roman Historian gives us a signal Instance hereof in Jugurtha after he had contracted the Guilt of many horrible wickednesses And yet this Work in it self is of the same kind with what God sometimes employs holy Angels about because it is the Execution of his Righteous Judgments So it was a watcher and an Holy One that in such a Case smote Nebuchadnezzar with a sudden madness and frenzy Dan. 4. 13 14. Sect. 12 To return as he is called the Holy so he is the Good Spirit of God Psal. 143. v 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Spirit is Good lead me into the Land of Uprightness So Ours Rather Thy Good Spirit shall lead Me. Or as Junius Spiritu tuo bono deduc me lead me by thy Good Spirit The Chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Good Spirit of thy Holiness or thy Holy Good Spirit Didymus Lib. 2. de Spirit Sanc. says that some Copies here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Remembrance whereof is in the M. S. of Tâ—cla and not elsewhere So Nehem. 9. 10. Thou gavest them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Good Spirit of thine to instruct them And he is called so principally from his Nature which is essentially Good as there is none Good but One that is God Matth. 19. 17. as also from his Operations which are all Good as they are Holy and unto them that believe are full of goodness in their Effects Crel Prolegom p. 7. distinguisheth between this Good Spirit and the Holy Spirit or the Holy Ghost For this Good Spirit he would confine unto the Old Testament making it the Author or Cause of those Gifts of Wisdom Courage Prudence and Government that were granted unto many of the People of old So it is said of Bezaliel That he was filled with the Spirit of God in Wisdom and Understanding and in Knowledg Exod. 31. 3. So Chap. 35. 31. That is saith he with this Good Spirit of God So also it is pretended in all those Places where the Spirit of God is said to come on Men to enable them unto some great and extraordinary Work as Judg. 3. 10. But this is plainly to contradict the Apostle who tells us that there are indeed various Operations but one Spirit and that the one and self same Spirit worketh all these things as he pleaseth And if from every different or distinct Effect of the Spirit of God we must multiply Spirits and assign every one of them to a distinct Spirit no Man will know what to make of the Spirit of God at last Probably we shall have so many feigned Spirits as to lose the only true One. As to this particular Instance David prays that God would lead him by his Good Spirit Psal. 143. 10. Now certainly this was no other but that Holy Spirit which he prays in another place that the Lord would not take from him Psal. 51. 11. Take not thy Holy Spirit from me which is confessed to be the Holy Ghost This he also mentions 2 Sam. 23. 2. The Spirit of the Lord spake by me and his Word was in my Tongue And what Spirit this was Peter declares 1 Epist. Chap. 1. v. 21. The Holy Men of God spake in old time as they were moved by the Holy Ghost So vain is this pretence Sect. 13 Again He is commonly called the Spirit of God and the Spirit of the Lord So in the first mention of Him Gen. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of God moved on the Face of the Waters And I doubt not but that the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim which includes a plurality in the same Nature is used in the Creation and the whole Description of it to intimate the Dictinction of the Divine Persons For presently upon it the Name Jehovah is mentioned also Chap. 2. 4. but so as Elohim is joyned with it But that Name is not used in the account given us of the Work of Creation because it hath respect onely unto the Unity of the Essence of God Now the Spirit is called the Spirit of God originally and principally as the Son is called the Son of God For the Name of God in those Enunciations is taken personally for the Father that is God the Father the Father of Christ and our Father John 20. 17. And he is thus termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the account of the Order and Nature of Personal Subsistence and Distinction in the Holy Trinity The Person of the Father being Fons Origo Trinitatis the Son is from him by eternal Generation and is therefore his Son the Son of God whose denomination as the Father is originally from hence even the Eternal Generation of the Son So is the Person of the Holy Spirit from him by eternal Procession or Emanation Hence is that Relation of his to God even the Father whence he is called the Spirit of God And he is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit that is of God which proceedeth from him as a Distinct Person This therefore arising from and consisting in his proceeding from him he is called Metaphorically the Breath of his Mouth as proceeding from him by an eternal Spiration On this Foundation and Supposition he is
and to make them his Temple thereby then is the Holy Spirit God for he it is who according to that Promise thus dwelleth in them So Deut. 32. 12. speaking of the People in the Wilderness he saith The Lord alone did lead him And yet speaking of the same People at the same time it is said That the Spirit of the Lord did lead them and caused them to rest Isa. 63. 14. The Spirit of the Lord therefore is Jehovah or Jehovah alone did not lead them That also which is called in the same People their sinning against God and provoking the most High in the Wilderness Psalm 78. 17 18. is termed their rebelling against and vexing the Holy Spirit Isa. 63. 10 11. And many other Instances of an alike Nature have been pleaded and vindicated by others Sect. 32 Add hereunto in the last place that Divine Properties are assigned unto him As Eternity Heb. 9. 14. He is the Eternal Spirit Immensity Psalm 139. 7. Whither shall I flee from thy Spirit Omnipotency Micah 2. 8. The Spirit of the Lord is not straitned compared with Isa. 40. 28. The Power of the Spirit of God Rom. 15. 19. Prescience Acts 1. 16. This Scripture must be fulfilled which the Holy Ghost by the Mouth of David spake before concerning Judas Omniscience 1 Cor. 2. 10 11. The Spirit searcheth all things even the deep things of God Sovereign Authority over the Church Acts 13. 3. Acts 20. 28. The Divine Works also which are assigned unto him are usually and to good purpose pleaded in the vindication of the same Truth But these in the progress of our Discourse I shall have occasion distinctly to consider and inquire into and therefore shall not in this place insist upon them What hath been proposed cleared and confirmed may suffice as unto our present purpose that we may know who He is concerning whom his Works and Grace we do design to Treat Sect. 33 I have but one thing more to add concerning the Being and Personality of the Holy Spirit And this is that in the Order of Subsistence He is the Third Person in the Holy Trinity So it is expressed in the solemn Numeration of them where their Order gives great direction unto Gospel-Worship and Obedience Matth. 28. 18. Baptizing them in the Name of the Father and of the Son and of the Holy Ghost This Order I confess in their Numeration because of the Equality of the Persons in the same Nature is sometimes varied So Rev. 1. 4 5. Grace be unto you and Peace from him which is and which was and which is to come and from the seven Spirits which are before his Throne and from Jesus Christ. The Holy Spirit under the name of the seven Spirits before the Throne of God because of his various and perfect Operations in and towards the Church is reckoned up in order before the Son Jesus Christ. And so in Paul's euctical conclusion unto his Epistles the Son is placed before the Father 2 Cor. 13. 14. The Grace of the Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all And some think that the Holy Ghost is mentioned in the first place Col. 2. 2. The acknowledgment of the Mystery of God and of the Father and of Christ. In this expression of them therefore we may use our liberty they being all one God over all blessed for ever But in their true and natural Order of Subsistence and consequently of Operation the Holy Spirit is the Third Person For as to his Personal Subsistence he proceedeth from the Father and the Son being equally the Spirit of them both as hath been declared This constitutes the natural Order between the Persons which is unalterable On this depends the Order of his Operation for his working is a consequent of the Order of his Subsistence Thus the Father is said to send him and so is the Son also John 14. 16 26. Chap. 16. 7. And he is thus said to be sent by the Father and the Son because he is the Spirit of the Father and Son proceeding from both and is the next cause in the Application of the Trinity unto External Works But as he is thus sent so his own Will is equally in and unto the Work for which he is sent As the Father is said to send the Son and yet it was also his own Love and Grace to come unto us and to save us And this ariseth from hence that in the whole Oeconomy of the Trinity as to the Works that outwardly are of God especially the Works of Grace the order of the Subsistence of the Persons in the same Nature is represented unto us and they have the same dependance on each other in their Operations as they have in their Subsistence The Father is the Fountain of all as in Being and Existence so in Operation The Son is of the Father begotten of him and therefore as unto his Work is sent by him But his own Will is in and unto what he is sent about The Holy Spirit proceedeth from the Father and the Son and therefore is sent and given by them as to all the Works which he immediately effecteth but yet his own Will is the direct Principle of all that he doth He divideth unto every one according to his own Will And thus much may suffice to be spoken about the Being of the Holy Spirit and the order of his Subsistence in the Blessed Trinity Peculiar Works of the HOLY SPIRIT in the First or Old Creation CHAP. IV. 1. Things to be observed in Divine Operations The Works of God how ascribed absolutely unto God and how distinctly to each Person 2. The Reason hereof 3. Perfecting Acts in Divine Works ascribed unto the Holy Spirit and why 4 5. Peculiar Works of the Spirit with respect unto the Old Creation 6. The Parts of the Old Creation Heaven and its Host. What the Host of Heaven The Host of the Earth 7. The Host of Heaven compleated by the Spirit 8. And of the Earth 9. His moving on the Old Creation Psal. 104. 30. 10. The Creation of Man the Work of the Spirit therein 11 12 13 14 15. The Work of the Spirit in the preservation of all things when created Natural and Moral 16. Farther Instances thereof in and out of the Church 17. Work of the Spirit of God in the Old Creation why sparingly delivered Sect. 1 INtending to treat of the Operations of the Holy Ghost or those which are peculiar unto him some things must be premised concerning the Operation of the Godhead in general and the manner thereof And they are such as are needful to guide us in many Passages of the Scripture and to direct us aright in the Things in particular which now lie before us I say then 1. that all Divine Operations are usually ascribed unto God absolutely So it is said God made all things and so of all other Works whether in Nature or in
are before this Work is wrought in them and on them Ephes. 2. 1 5. which is the Work of the Spirit alone for it is the Spirit that quickneth the Flesh profiteth nothing John 6. 63. see Rom. 8. 9 10. Titus 3. 4 5 6. where the same Truth is declared and asserted But after that the kindness and love of God our Saviour towards Man appeared not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit which he shed on us richly through Jesus Christ our Saviour Sect. 4 What we have frequently mentioned occurreth here expresly namely the whole Blessed Trinity and each Person therein acting distinctly in the Work of our Salvation The Spring or Fountain of the whole lyeth in the Kindness and Love of God even the Father Thereunto it is every-where ascribed in the Scripture see John 3. 16. Ephes. 1. 4 5 6. What-ever is done in the Accomplishment of this Work it is so in the pursuit of his Will Purpose and Counsel and is an Effect of his Love and Grace The procuring Cause of the Application of the Love and Kindness of God unto us is Jesus Christ our Saviour in the whole Work of his Mediation v. 6. and the immediate efficient Cause in the Communication of the Love and Kindness of the Father through the Mediation of the Son unto us is the Holy Spirit And this he doth in the Renovation of our Natures by the washing of Regeneration wherein we are purged from our sins and sanctified unto God Sect. 5 More Testimonies unto this purpose need not be insisted on This Truth of the Holy Spirit being the Author of our Regeneration which the Ancients esteemed a Cogent Argument to prove his Deity even from the the Greatness and Dignity of the Work is in words at least so far as I know granted by all who pretend to sobriety in Christianity That by some others it hath been derided and exploded is the occasion of this Vindication of it It must not be expected that I should here handle the whole Doctrine of Regeneration practically as it may be educed by Inferences from the Scripture according to the Analogie of Faith and the Experiences of them that believe It hath been done already by others My present aim is only to confirm the Fundamental Principles of Truth concerning those Operations of the Holy Spirit which at this day are opposed with violence and virulence And what I shall offer on the present Subject may be reduced unto the ensuing Heads Sect. 6 1. Although the Work of Regeneration by the Holy Spirit was wrought under the Old Testament even from the Foundation of the World and the Doctrine of it was recorded in the Scriptures yet the Revelation of it was but obscure in comparison of that Light and Evidence which it is brought forth into by the Gospel This is evident from the Discourse which our Blessed Saviour had with Nicodemus on this Subject For when he acquainted him clearly with the Doctrine of it he was surprized and fell into that enquiry which argued some amazement How can these things be But yet the Reply of our Saviour manifests That he might have attained a better acquaintance with it out of the Scripture than he had done Art thou saith he a Master in Israel and knowest not these things Dost thou take upon thee to Teach others what is their State and Condition and what is their Duty towards God and art ignorant thy self of so Great and Fundamental a Doctrine which thou mightest have learned from the Scripture For if he might not so have done there would have been no just cause of the Reproof given him by our Saviour For it was neither Crime nor Negligence in him to be ignorant of what God had not revealed This Doctrine therefore namely That every one who will enter into the Kingdom of God must be born again of the Holy Spirit was contained in the Writings of the Old Testament It was so in the Promises That God would circumcise the Hearts of his People that he would take away their Heart of Stone and give them a Heart of Flesh with his Law written in it and other wayes as shall be afterwards proved Sect. 7 But yet we see that it was so obscurely declared that the principal Masters and Teachers of the People knew little or nothing of it Some indeed would have this Regeneration if they knew what they would have or as to what may be gathered of their minds out of their great swelling words of vanity to be nothing but Reformation of Life according to the Rules of the Scripture But Nicodemus knew the necessity of Reformation of Life well enough if he had ever read either Moses or the Prophets And to suppose that our Lord Jesus Christ proposed unto him the thing which he knew perfectly well only under a new Name or Notion which he had never heard of before So to take an advantage of charging him with being ignorant of what indeed he full well knew and understood is a blasphemous Imagination How they can free themselves from the Guilt hereof who look on Regeneration as no more but a Metaphorical Expression of Amendment of Life I know not And if it be so if there be no more in it but as they love to speak becoming a new Moral Man a thing which all the World Jews and Gentiles understood our Lord Jesus was so far from bringing it forth into more Light and giving it more perspicuity by what he teacheth concerning Regeneration the Nature Manner Causes and Effects of it that he cast it thereby into more darkness and obscurity than ever it was delivered in either by Jewish Masters or Gentile Philosophy For although the Gospel do really teach all Duties of Morality with more exactness and clearness and press unto the Observance of them on motives incomparably more cogent than any thing that otherwise ever befel the Mind of Man to think or apprehend yet if it must be supposed to intend nothing else in its Doctrine of the New Birth or Regeneration but those Moral Duties and their Observance it is dark and unintelligible I say if there be not a secret mysterious Work of the Spirit of God in and upon the Souls of Men intended in the Writings of the New Testament but only a Reformation of Life and the Improvement of Mens Natural Abilities in the Exercise of Moral Virtue through the Application of outward means unto their Minds and Understandings conducting and perswading thereunto they must be granted to be obscure beyond those of any other Writers whatsoever as some have not feared already to publish unto the World concerning the Epistles of Paul But so long as we can obtain an acknowledgment from Men that they are true and in any sense the Word of God we doubt not but to evince that the things intended in them are clearly and
which he gives unto his Wisdom Love and Grace with the excellency and certainty of the way of Salvation of Sinners by Jesus Christ which is to make God a Layar 1 Joh. 5. 10. Joh. 3. 32 33. 2. A Contempt of Love and Grace with the way and means of their communication to lost Sinners by the Blood of the Son of God which is the highest provocation that can be offered unto the Divine Majesty 4. In the Declaration of the Gospel the Lord Christ is in an especial manner proposed as crucified and lifted up for the especial Object of our Faith John 3. 14 15. Gal. 3. 1. And this Proposition of Christ hath included in it an Invitation unto all Convinced Sinners to come unto him for Life and Salvation Isa. 45. 2. Chap. 65. 1. 5. The Lord Christ being proposed unto Sinners in the Gospel and their acceptance or receiving of him being urged on them it is withal declared for what end he is so proposed And this is in general to save them from their Sins Mat. 1. 21. or the Wrath to come whereof they are afraid 1 Thess. 1. 10. For in the Evangelical Proposition of him there is included 1. That there is a Way yet remaining for Sinners whereby they may escape the Curse of the Law and the Wrath of God which they have deserved Psal. 130. 4. Job 33. 24. Acts 4. 12. 2. That the Foundation of these Wayes lies in an Atonement made by Jesus Christ unto the Justice of God and Satisfaction to his Law for Sin Rom. 3. 25. 2 Cor. 5. 21. Gal. 3. 13. 3. That God is well-pleased with this Atonement and his Will is that we should accept of it and acquiesce in it 2 Cor. 5. 18 19. Isa. 53. 11 12. Rom. 5. 10 11. 6. It is proposed and promised that through and upon their believing that is on Christ as proposed in the Gospel for the only way of Redemption and Salvation Convinced Sinners shall be pardoned justified and acquitted before God discharged of the Law against them through the imputation unto them of what the Lord Christ hath done for them and suffered in their stead Rom. 8. 3. 10. 3 4. 1 Cor. 1. 30 31. 2 Cor. 5. 21. Ephes. 2. 8 9 10. 7. To prevail with and win over the Souls of Men unto a consent to receive Christ on the Terms wherein he is proposed that is to believe in him and trust unto him to what he is hath done and suffered and continueth to do for pardon of Sin Life and Salvation the Gospel is filled with Arguments Invitation Incouragements Exhortations Promises all of them designed to explain and declare the Love Grace Faithfulness and good-Will of God herein In the due management and improvement of these parts of the Gospel consists the principal Wisdom and Skill of the Ministers of the New Testament 8. Among these various Ways or Means of the Declaration of himself and his Will God frequently causeth some especial Word Promise or Passage to fix it self on the Mind of a Sinner as we saw it in the Instance before insisted on Hereby the Soul is first excited to exert and act the Faith wherewith it is endued by the effectual working of the Spirit of God before described And by this means are Men directed unto Rest Peace and Consolation in that variety of Degrees wherein God is pleased to communicate them 9. This Acting of Faith on Christ through the Promise of the Gospel for Pardon Righteousness and Salvation is inseparably accompanied with and that Faith is the Root and infallible cause of an universal Ingagement of Heart unto all Holy Obedience to God in Christ with a Relinquishment of all known Sin necessarily producing a through-Change and Reformation of Life and Fruitfulness in Obedience For as upon a discovery of the Love of God in Christ the Promises whereby it is exhibited unto us being mixed with Faith the Soul of a poor Sinner will be filled with Godly Sorrow and Shame for its former Sins and will be deeply humbled for them so all the Faculties of it being now renewed and inwardly changed it can no more refrain from the Love of Holiness and from an Ingagement into a watchful course of Universal Obedience unto God by such free Actings as are proper unto it than one that is new born can refrain from all Acts of Life Natural In Motion desire of Food and the like Vain and foolish therefore are the Reproaches of some who in an high course of a Worldly Life and Profane do charge others with Preaching a Justification by Faith alone in Christ Jesus unto a neglect of Holiness Righteousness and Obedience of God which such Scoffers and fierce Despisers of all that are good do so earnestly plead for Those whom they openly reflect upon do unanimously teach That the Faith which doth not purifie the Heart and reform the Life which is not fruitful in good Works which is not an effectual Cause and Means of Repentance and newness of Life is not genuine nor pleadable unto Justification but empty dead and that which if trusted unto will eternally deceive the Souls of Men. They do all of them press the indispensible necessity of Universal Holiness Godliness Righteousness or Obedience to all the Commands of God on surer Principles with more cogent Arguments in a more clear compliance with the Will Grace and Love of God in Christ than any they pretend unto who ignorantly and falsly traduce them as those who regard them not And as they urge an Obediential Holiness which is not defective in any Duty either towards God or Man which they either plead for or pretend unto so it contains that in it which is more Sublime Spiritual and Heavenly than what they are either acquainted with or do regard which in its proper place shall be made more fully to appear Sect. 38 10. Those who were thus converted unto God in the Primitive Times of the Church were upon their Confession or Profession hereof admitted into Church-Society and a Participation of all the Mysteries thereof And this being the common way whereby any were added unto the Fellowship of the Faithfull it was an effectual Means of intense Love without dissimulation among them all on the account of their joynt Interest in the Grace of our Lord Jesus Christ. And I shall shut up this Discourse with one Instance hereof given us by Austin in the Conversion and Admission into Church-Society of Victorinus a Platonical Philosopher as he received the Story from Simplicianus by whom he was Baptized Ut ventum est ad horam profitendae fidei quae verbis certis retentisque memoriter de loco eminentiore in conspectu populi fidelis Romae reddi solet ab eis qui accessuri sunt ad gratiam tuam oblatum esse dicebat Victorino a Presbyteris ut secretius redderet sicut non nullis qui verecundia trepidaturi videbantur offerri mos erat illum autem maluisse salutem suam in
Faith and Love which is required in us towards him For although these things may be contained in the Law radically as it requires universal Obedience unto God yet are they not so formally And it is not used as the Means to beget Faith and Holiness in us This is the Effect of the Gospel only Hence it is said to be the Power of God unto Salvation Rom. 1. 16. or that whereby God puts forth the Greatness of his Power unto that Purpose the Word of his Grace which is able to build us up and give us an Inheritance among them that are sanctified Acts 20. 30. It is that by whose Preaching Faith cometh Rom. 10. 17. and by the Hearing whereof we receive the Spirit Gal. 3. 2. It is that whereby we are begotten in Christ Jesus 1 Cor. 4. 15. Jam. 1. 17. 1 Pet. 1. 23 24 25. And all that is required of us in the way of external Obedience is but that our Conversation be such as becometh the Gospel Sect. 53 And this is a proper Touch-stone for our Holiness to try whether it be genuine and of the right Kind or no. If it be it is nothing but the seed of the Gospel quickened in our Hearts and bearing Fruit in our Lives It is the Delivery up of our Souls into the Mould of the Doctrine of it so as that our Minds and the Word should Answer one another as Face doth unto Face in Water And we may know whether it be so with us or no two wayes For 1 if it be so none of the Commands of the Gospel will be grievous unto us but easie and pleasant A Principle suited unto them all enclining unto them all connatural unto them as proceeding from them being implanted in our Minds and Hearts it renders the Commands themselves so suited unto us so usefull and the Matter of them so desireable that Obedience is made pleasant thereby Hence is that satisfaction of Mind with Rest and Joy which Believers have in Gospel Duties yea the most Difficult of them with that Trouble and Sorrow which ensues upon their Neglect Omission or their being deprived of Opportunities for them But in the strictest Course of Duties that proceedeth from any other Principle the Precepts of the Gospel or at least some of them on the Account of their Spirituality or Simplicity are either esteemed grievous or despised 2 None of the Truths of the Gospel will seem strange unto us This makes up the Evidence of a genuine Principle of Gospel-Holiness when the Commands of it are not grievous nor the Truths of it strange or uncouth The Mind so prepared receives every Truth as the Eye doth every Encrease of Light naturally and pleasantly untill it come unto its proper measure There is a Measure of Light which is suited unto our Visive Faculty what exceeds it dazles and amazes rather than enlightens but every Degree of Light which tends unto it is connatural and pleasant to the Eye So is it with the sanctified Mind and spiritual Truth There is a Measure of Light issuing from spiritual Truths that our Minds are capable of what is beyond this Measure belongs to Glory and the gazing after it will rather dazle than enlighten us And such is the issue of over-strained Speculations when the Mind endeavours an Excess as to its Measure But all Light from Truth which tends to the filling up of that Measure is pleasant and natural to the sanctified Mind It sees Wisdom Glory Beauty and Usefulness in the most spiritual sublime and mysterious Truths that are revealed in and by the Word labouring more and more to comprehend them because of their Excellency For want hereof we know how the Truths of the Gospel are by many despised reproached scorned as those which are no less foolishness unto them to be believed than the Precepts of it are grievous to be obeyed Sect. 54 4 He is so as he is the Exemplary Cause of our Holiness The design of God in working Grace and Holiness in us is that we may be conformed unto the Image of his Son that he may be the First-born among many brethren Rom. 8. 29. And our Design in the attaining of it is first that we may be like him and then express or shew forth the Vertues of him who hath called us out of Darkness into his Marvellous Light unto his Glory and Honour 1 Pet. 2. 9. To this End is he proposed in the Purity of his Natures the Holiness of his Person the Glory of his Graces the Innocency and usefulness of his Conversation in the World as the great Idea and Exemplar which in all things we ought to conform our selves unto And as the Nature of Evangelical Holiness consists herein namely in an universal Conformity unto him as he is the Image of the Invisible God so the Proposal of his Example unto us is an effectual Means of ingenerating and encreasing it in us Sect. 55 It is by all confessed that Examples are most effectual wayes of Instruction and if seasonably proposed do secretly sollicit the Mind unto Imitation and almost unavoidably encline it thereunto But when unto this Power which Examples have naturally and morally to instruct and affect our Minds things are peculiarly designed and instituted of God to be our Examples He requiring of us that from them we should learn both what to doe and what to avoid their Force and Efficacy is encreased This the Apostle instructs us in at large 1 Cor. 10. 6 7 8 9 10 11. Now both these concurr in the Example of Holiness that is given us in the Person of Christ. For First He is not only in himself morally considered the most perfect absolute glorious Pattern of all Grace Holiness Vertue Obedience to be chosen and preferred above all others but he is onely so there is no other compleat Example of it As for those Examples of Heroical Vertue or Stoical Apathie which are boasted of among the Heathens it were an easie matter to find such Flaws and Tumors in them as would render them not only uncomely but deformed and monstrous And in the Lives of the best of the Saints there is declared what we ought expressly to avoid as well as what we ought to follow and in some things we are left at a loss whether it be safe to conform unto them or no seeing we are to be followers of none any further than they were so of Jesus Christ and wherein they were so neither in what they were or did absolutely our Rule and Example in its self but only so farr as therein they were conformable unto Christ. And the best of their Graces the highest of their Attainments and the most perfect of their Duties have their Spots and Imperfections so that although they should have exceeded what we can attain unto and are therefore meet to be proposed unto our Imitation yet do they come short of what we aim at which is to be Holy as God is Holy But in this
is the common Saying not so common as what is signified by it Video Meliora probóque Deteriora sequor Hence the whole Soul is filled with fierce Contraditions and Conflicts Vanity Instability Folly sensual irrational Appetites inordinate Desires self-disquieting and torturing Passions act continually in our depraved Natures See the Account hereof Rom. 3. 10 11 12 13 14 15 16 17 18. How full is the World of Disorder Confusion Oppression Rapine Uncleanness Violence and the like dreadfull Miseries Alas they are but a weak and imperfect Representation of the Evils that are in the Minds of Men by Nature For as they all proceed from thence as our Saviour declares Matth. 15 18 19. so the Thousandth part of what is conceived therein is never brought forth and Acted From whence come Warrs and Fightings among you come they not hence even of your Lusts that war in your Members ye lust and have not ye kill and desire to have and cannot obtain ye fight and warre yet you have not James 4. 1 2. All Evils proceed from the impetuous Lusts of the Minds of men which when they are acted unto the utmost are as unsatisfied as they were at their first setting out Hence the Prophet tells us that Wicked men under the Power and Disorder of depraved Nature are like a troubled Sea that cannot rest whose Waves cast up mire and dirt and have no Peace Isa. 57. 20 21. The Heart is in continual Motion is Restless in it is Figments and Imaginations as the Waters of the Sea when it is stormy and troubled and they are all evil only evil continually Gen. 6. 5. Herein doth it cast up Mire and Dirt. And those who seem to have the greatest Advantages above others in Power and Opportunity to give satisfaction unto their Lusts doe but encrease their own Disquietness and Miseries Psal. 59. 14. For as these things are evil in themselves and unto others so they are poenal unto those in whom they are especially in whom they abound and Reign And if their Breasts were opened it would appear by the Confusion and Horror they live in that they are on the very Confines of Hell Sect. 3 Hence is the Life of Man full of Vanity Trouble Disappointments Vexations and endless self-dissatisfactions which those who were wise among the Heathens saw complained of and attempted in vain Reliefs against All these things proceed from the Depravation of our Natures and the Disorder that is come upon us by Sin And as if they are not cured and healed they will assuredly issue in Everlasting Misery so they are Wofull and Calamitous at present True Peace Rest and Tranquillity of Mind are strangers unto such Souls Alas what are the perishing Profits Pleasures and Satisfactions by them which this World can afford How unable is the Mind of man to find out Rest and Peace in them or from them They quickly satiate and suffocate in their Enjoyment and become to have no Relish in their Varieties which onely heightens present Vanity and treasures up Provision for future Vexation We have therefore no greater Interest in the World than to enquire how this Disorder may be cured and a stop put to this Fountain of all Abominations What we intend will be cleared in the ensuing Observations Sect. 4 1 It is true that some are Naturally of a more sedate and quiet Temper and Disposition than others are They fall into such Outrages and Excesses of outward Sins as others doe nay their Minds are not capable of such turbulent Passions and Affections as the most are possessed withall These Comparatively are peaceable and usefull to their Relations and others But yet their Minds and Hearts are full of Darkness and Disorder For so is it with all by Nature as we have proved who have not an Almighty effectual Cure wrought upon them And the less troublesome Waves they have on the Surface the more Mire and Dirt oft-times they have at the Bottome Sect. 5 2 Education Convictions Afflictions Illuminations Hope of a Righteousness of their own Love of Reputation Ingagements into the Society of Good men Resolutions for Secular Ends with other Means of the like kind do often put great Restraints upon the Actings and Ebuillitions of the evil Imaginations and turbulent Affections of the Minds of men yea the frame of the Mind and the Course of the Life may be much changed by them how wherein and how far is not our present Business to declare Sect. 6 3 Notwithstanding all that may be Effected by these Means or any other of like Nature the Disease is uncured the Soul continues still in its Disorder and in all inward Confusions For our Original Order Harmony and Rectitude consisted in the Powers and Inclinations or our Minds Wills and Affections unto regular Actings towards God as our End and Reward Hence proceeded all that Order and Peace which was in all their Faculties and their Actings Whilest we continued in due Order towards God it was impossible that we should be otherwise in our selves But being by Sin fallen off from God having lost our Conformity and Likeness unto him we fell into all the Confusion and Disorder before described Wherefore Sect. 7 4 The onely Cure and Remedy of this Evil Condition is by Holiness For it must be can be no otherwise but by the Renovation of the Image of God in us for from the Loss hereof doth all the Evil mentioned spring and arise By this are our Souls in some measure Restored unto their primitive Order and Rectitude And without this Attempts for inward Peace real Tranquility of Mind with due Order in our Affections will be in vain attempted It is the Holy Soul the sanctified Mind alone that is composed into an orderly Tendency towards the Enjoyment of God That which we ayme at is what we are directed unto by our Apostle Ephes. 4. 22 23 24. Our Deliverance from the Power of corrupt and deceitfull Lusts which are the Spring and Cause of all the Confusion mentioned is by the Renovation of the Image of God in us and no otherwise And hence unto all Persons not in Love with their Lusts and Ruine ariseth a Cogent Argument and Motive unto Holiness But sundry things may be Objected hereunto as Sect. 8 First That we doe admit and maintain that in all sanctified Persons there are yet certain Remainders of our Original Depravation and Disorder that Sin still abideth in Believers yea that it works powerfully and effectually in them leading them Captive unto the Law of Sin Hence ensue great and mighty Warrs and Conflicts in the Souls of Regenerate Persons that are truely sanctified Herein they suffer so far as to groan complain and cry out for Deliverance The Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary Wherefore it doth not appear that this Holiness doth so heal and cure the sinfull Distempers of our Minds On the other side men supposed as yet under the Power of