hereby animated and capable of all Vital Acts. Hence he could move eat see hear c. for the natural Effects of this Breath of Life are only intended in this Expression Thus the first Man Adam was made a Living Soul 1 Cor. 15. 45. This was the Creation of Man as unto the essentially constituting Principles of his Nature Sect. 11 With respect unto his Moral Condition and Principle of Obedience unto God it is expressed Gen. 1. 26 27. And God said Let us make Man in our own Image after our likeness and let them have dominion so God created Man in his own Image in the Image of God created he him He made him upright Eccles. 7. 29. perfect in his Condition every way compleat fit disposed and able to and for the Obedience required of him Without Weakness Distemper Disease contrariety of Principles Inclinations or Reasonings An universal Rectitude of Nature consisting in Light Power and Order in his Understanding Mind and Affections was the principal part of this Image of God wherein he was created And this appears as from the Nature of the thing it self so from the Description which the Apostle giveth us of the Renovation of that Image in us by the Grace of Christ Ephes. 4. 24. Col. 3. 10. And under both these Considerations we may weigh the especial Operations of the Spirit of God Sect. 12 First As to the Essential Principles of the Nature of Man it is not for nothing that God expresseth his Communication of a Spirit of Life by his breathing into him God breathed into his Nostrils the Breath of Life The Spirit of God and the Breath of God are the same onely the one Expression is proper the other metaphorical wherefore this breathing is the especial acting of the Spirit of God The Creation of the Humane Soul a Vital Immortal Principle and Being is the immeate Work of the Spirit of God Job 33. 4. The Spirit of God hath made me and the Breath of the Almighty hath given me Life Here indeed the Creation and Production of both the essential parts of Humane Nature Body and Soul are ascribed unto the same Author For the Spirit of God and the Breath of God are the same but several Effects being mentioned causeth a repetition of the same Cause under several names This Spirit of God first made Man or formed his Body of the Dust and then gave him that Breath of Life whereby he became a living Soul So then under this first Consideration the Creation of Man is assigned unto the Holy Spirit for Man was the Perfection of the Inferior Creation and in order unto the Glory of God by him were all other things Created Here therefore are his Operations distinctly declared to whom the perfecting and compleating of all Divine Works is peculiarly committed Sect. 14 Secondly We may consider the moral State and Condition of Man with the Furniture of his Mind and Soul in reference unto his Obedience to God and his enjoyment of him This was the principal part of that Image of God wherein he was created Three things were required to render Man idoneous or fit unto that Life to God for which he was made First An ability to discern the Mind and Will of God with respect unto all the Duty and Obedience that God required of him as also so far to know the Nature and Properties of God as to believe him the only proper Object of all Acts and Duties of Religious Obedience and an all-sufficient Satisfaction and Reward in this World and to Eternity Secondly A free uncontrolled unintangled disposition to every Duty of the Law of his Creation in order unto living unto God Thirdly An ability of Mind and Will with a readiness of complyance in his Affections for a due regular performance of all Duties and abstinence from all Sin These things belonged unto the integrity of his Nature with the uprightness of the State and Condition wherein he was made And all these things were the peculiar Effects of the immediate Operation of the Holy Ghost For although this Rectitude of his Nature be distinguishable and separable from the Faculties of the Soul of Man yet in his first Creation they were not actually distinguished from them nor superadded or infused into them when Created but were concreated with them that is his Soul was made meet and able to live to God as his Sovereign Lord Chiefest Good and Last End And so they were all from the Holy Ghost from whom the Soul was as hath been declared Yea suppose these Abilities to be superadded unto Man's Natural Faculties as Gifts supernatural which yet is not so they must be acknowledged in a peculiar manner to be from the Holy Spirit For in the Restauration of these Abilities unto our minds in our Renovation unto the Image of God in the Gospel it is plainly asserted that the Holy Ghost is the immediate Operator of them And he doth thereby restore his own Work and not take the Work of another out of his Hand For in the New Creation the Father in the way of Authority designs it and brings all things unto an head in Christ Ephes. 1. 10. which retrived his original peculiar Work and the Son gave unto all things a new consistency which belonged unto him from the beginning Col. 1. 16. So also the Holy Spirit renews in us the Image of God the original implantation whereof was his peculiar Work And thus Adam may be said to have had the Spirit of God in his Innocency He had him in these peculiar Effects of his Power and Goodness and he had him according to the Tenor of that Covenant whereby it was possible that he should utterly lose him as accordingly it came to pass He had him not by especial Inhabitation for the whole World was then the Temple of God In the Covenant of Grace founded in the Person and on the Mediation of Christ it is otherwise On whomsoever the Spirit of God is bestowed for the Renovation of the Image of God in him he abides with him for ever But in all Men from first to last all Goodness Righteousness and Truth are the Fruits of the Spirit Ephes. 5. 9. Sect. 15 The Works of God being thus finished and the whole frame of Nature set upon its Wheels it is not deserted by the Spirit of God For as the preservation continuance and acting of all things in the Universe according to their especial Nature and mutual Application of one unto another are all from the powerful and efficacious Influences of Divine Providence so there are particular Operations of the Holy Spirit â—â—nd about all things whether meerly Natural and Animal or also Rational and Moral An Instance in each kind may suffice For the first as we have shewed the Propagation of the succeeding Generations of Creatures and the annual Renovation of the Face of the Earth are ascribed unto him Psal. 104. 30. For as we would own the due and just Powers
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.
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
and performed all Obedience as Thomas did in his great Confession My Lord and my God John 20. 28. Now as he had before intimated that those who disowned him and called him accursed did speak by the instinct and instigation of the Devil by whom they were acted So he lets them know on the other hand that no man can thus own and confess Jesus to be the Lord but by the Holy Ghost But it may be said that some acted by the unclean Spirit confessed Christ to be the Lord. So did the Man in the Synagogue who cryed out I know thee who thou art the Holy One of God Mark 1. 23 24. And vers 24. He suffered not the Devils to speak because they knew him And the Damsel possessed with a Spirit of Divination cryed after the Apostle saying These Men are the Servants of the most high God Acts 16. 17. So also did the Man who abode in the Tombs possessed with an unclean Spirit who cryed out unto him What have I to do with thee Jesus thou Son of the most high God Mark 5. 7. And other Testimonies to the like purpose among the Heathen and from their Oracles might be produced Ans. 1. Our Apostle speaks of such a saying of Jesus to be Lord as is accompanied with Faith in him and subjection of Soul unto him which is from the Holy Ghost alone Thus none acted by the unclean Spirit can call him Lord. 2. These Acknowledgments were either 1. wrested from the Devil and were no small part of his punishment and torment or 2 were designed by him with an intention to prejudice the Glory of Christ by his Testimony who was a Lyar from the Beginning And Malus bonum cum simulat tunc est pessimus These things therefore can have here no place Hereby then the Apostle informs them wherein the Foundation of all Church-Relation Order and Worship did consist For whereas they had all respect unto the Lordship of Christ and their acknowledgment thereof this was not from themselves but was a pure Effect of the Operation of the Holy Ghost in them and towards them And any thing of the like kind which doth not proceed from the same Cause and Fountain is of no Use to the Glory of God nor of any advantage unto the Souls of Men. Sect. 3 Some think that this saying of Jesus to be the Lord is to be restrained unto the manner of speaking afterwards insisted on For the Apostle in the following verses treateth of those Extraordinary Gifts which many in that Church were then endowed withall None can saith he say Jesus is the Lord in an extraordinary manner with divers tongues and in Prophesy but by the Holy Ghost Without his especial Assistance none can eminently and miraculously declare him so to be And if this be so it is likely that those before intended who said Jesus was accursed were some Persons pretending to be acted or really acted by an extraordinary Spirit which the Apostle declares not to be the Spirit of God And so Chrysostome interprets those words of them who were visibly and violently acted by the Devil Many such Instruments of his Malice did Satan stir up in those dayes to preserve if it were possible his tottering Kingdom from Ruine But there is no necessity thus to restrain the words or to affix this sense unto them Yea it seems to me to be inconsistent with the Design of the Apostle and Scope of the Place For intending to instruct the Corinthians as was said in the Nature Use and Exercise of Spiritual Gifts he first lays down the Spring and Fountain of all Saving Profession of the Gospel which those Gifts were designed to the furtherance and improvement of Hereupon having minded them of their Heathen State and Condition before he lets them know by what means they were brought into the Profession of the Gospel and owning of Jesus to be the Lord in opposition unto the dumb Idols whom they had served And this was by the Author of those Gifts unto whose consideration he was now addressing himself The great Change wrought in them as to their Religion and Profession was by the Holy Ghost For no Man can say that Jesus is the Lord which is the Sum and Substance of our Christian Profession but by him though some think he hath little or no concern at all in this matter But to say Christ is the Lord includes two things First Faith in him as Lord and Saviour So was he declared and preached by the Angels Luke 2. 11. A Saviour which is Christ the Lord. And this word Lord includes as the Dignity of his Person so his Investiture with those Offices which for our Good this Lord did exercise and discharge Secondly The profession of that Faith which two where they are sincere do always accompany each other Rom. 10. 10. For as the saying of Jesus to be Anathema did comprise an open Disclaimure and Abrenunciation of him so the calling of him Lord expresseth the Profession of our Faith in him and Subjection unto him And both these are here intended to be sincere and saving For that Faith and Profession are intended whereby the Church is built upon the Rock the same with that of Peter Thou art Christ the Son of the Living God Matth. 16. 16. And that these are the Works of the Holy Ghost which none of themselves are sufficient for shall God assisting be afterwards abundantly declared Sect. 4 Having thus stated the Original and Foundation of the Church in its Faith Profession Order and Worship he farther acquaints them that the same Spirit is likewise the Author of all those Gifts whereby it was to be built up and established and whereby the Profession of it might be enlarged V. 4. Now there are diversities of Gifts but the same Spirit These are the things which he intendeth to discourse upon wherein he enlargeth himself in the whole ensuing Chapter Now because the Particulars here insisted on by him in the beginning of his Discourse will all of them occur unto us and be called over again in their proper places I shall only point unto the Heads of the Discourse in the verses preceeding the Eleventh which we principally aim it Treating therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these Spiritual Things or Gifts in the Church he first declares their Author from whom they come and by whom they are wrought and bestowed Him he calls the Spirit v. 4. the Lord v. 5. God v. 6. And to denote the Oneness of their Author notwithstanding the diversity of the things themselves he calls him the same Spirit the same Lord the same God The words may be understood two wayes First That the whole Trinity and each Person distinctly should be intended in them For consider the immediate Operator of these Gifts and it is the Spirit or the Holy Ghost vers 4. Consider them as to their Procurement and immediate Authoritative Collation and so they are from Christ the Son
found in a better Condition And yet it were to be wished that even here bounds might be fixed unto the fierceness of some Mens Spirits But they will not suffer themselves to be so confined In many Places they are transported with Rage and Fury so as to stir up Persecution against such as are really anointed with the Spirit of Christ and that for no other Reason but because they are so Gal. 4. 29. Other things indeed are pretended by them but but all the World may see that they are not of such importance as to give Countenance unto their wrath This is the Latent cause which stirs it up and is oftentimes openly expressed Sect. 27 These things at present are charged only as the Miscarriages of Private Persons When they are received in Churches they are the Cause of and an Entrance into a Fatal Defection and Apostasy From the Foundation of the World the Principal Revelation that God made of himself was in the Oneness of his Nature and his Monarchy over all And herein the Person of the Father was immediately represented with his Power and Authority For he is the Fountain and Original of the Deity the other Persons as to their Subsistence being of him Only he did withal give out Promises concerning the peculiar Exhibition of the Son in the Flesh in an appointed season as also of the Holy Spirit to be given by him in an especial manner Hereby were their Persons to be signally glorifyed in this World it being the Will of God that all Men should honour the Son as they honoured the Father and the Holy Spirit in like manner In this state of things the only Apostacy of the Church could be Polutheisme and Idolatry Accordingly so it came to pass The Church of Israel was continually prone to these Abominations so that scarcely a Generation passed or very few wherein the Body of the People did not more or less defile themselves with them To wean and recover them from this Sin was the Principal End of the Preaching of those Prophets which God from time to time sent unto them 2 Kings 17. 13. And this also was the Cause of all the Calamities which befel them and of all the Judgments which God inflicted on them as is testifyed in all the Historical Books of the Old Testament and confirmed by Instances innumerable To put an End hereunto God at length brought a total Desolation upon the whole Church and caused the People to be carried into Captivity out of their own Land And hereby it was so far effected that upon their Return what-ever other sins they fell into yet they kept themselves from Idols and Idolatry Ezek. 16. 62 63. Chap. 23. vers 27 48. And the Reason hereof was because the time was now drawing nigh wherein they were to be tryed with another Dispensation of God The Son of God was to be sent unto them in the Flesh. To receive and obey him was now to be the principal Instance and Trial of their Faith and Obedience They were no longer to be tried merely by their Faith whether they would own only the God of Israel in opposition unto all false Gods and Idols for that Ground God had now absolutely won upon them But now all is to turn on this Hinge whether they would receive the Son of God coming in the Flesh according to the Promise Here the Generallity of that Church and People fell by their Unbelief apostatised from God and became thereby neither Church nor People Joh. 8. 24. They being rejected the Son of God calls and gathers another Church founding it on his own Person with Faith and the Profession of it therein Mat. 16. v. 18 19. In this new Church therefore this Foundation is fixed and this Ground made Good That Jesus Christ the Son of God is to be owned and honoured as we honour the Father 1 Cor. 3. 11. And herein all that are duly called Christians do agree as the Church of Israel did in one God after their return from the Captivity of Babylon But now the Lord Jesus Christ being ascended unto his Father hath committed his whole Affairs in the Church and in the World unto the Holy Spirit Joh. 16. 7 8 9 10 11. And it is on this Design of God that the Person of the Spirit may be singularly exalted in the Church unto whom they were so in the dark before that some none of the worst of them professed they had not so much as heard whether there were any Holy Ghost or no Acts 19. 2. that is at least as unto the peculiar Dispensation of him then introduced in the Church Wherefore the Duty of the Church now immediately respects the Spirit of God who acts towards it in the Name of the Father and of the Son And with respect unto him it is that the Church in its present state is capable of an Apostasy from God And whatever is found of this Nature amongst any here it hath its Beginning For the sin of despising his Person and rejecting his work now is of the same Nature with Idolatry of Old and the Jews Rejection of the Person of the Son And whereas there was a Releif provided against these Sins because there was a new Dispensation of the Grace of God to ensue in the Evangelical work of the Holy Ghost if Men sin against him and his operations containing the Perfection and Complement of God's Revelation of himself unto them their Condition is deplorable Sect. 28 It may be some will say and plead that whatever is spoken of the Holy Ghost his Graces Gifts and Operations did entirely belong unto the first Times of the Gospel wherein they were manifested by visible and wonderful Effects To those times they were confined and consequently that we have no other Interest or concern in them but as in a recorded Testimony given of old unto the Truth of the Gospel This is so indeed as unto his Extraordinary and miraculous operations But to confine his whole Work thereunto is plainly to deny the Truth of the Promises of Christ and to overthrow his Church For we shall make it undenyably evident that none can believe in Jesus Christ or yield Obedience unto him or Worship God in him but by the Holy Ghost And therefore if the whole Dispensation of him and his Communications unto the Souls of Men do cease so doth all Faith in Christ and Christianity also Sect. 29 On these and the like Considerations it is that I have thought it necessary for my self and unto the Church of God that the Scripture should be diligently searched in and concerning this great matter For none can deny but that the Glory of God the Honour of the Gospel the Faith and Obedience of the Church with the Everlasting Welfare of our own Souls are deeply concerned herein Sect. 30 The Apostle Peter treating about the Great things of the Gospel taught by himself and the Rest of the Apostles of our Lord Jesus Christ tells
that is an Infinitely Glorious Good Wise Holy Powerful Righteous self-subsisting self-sufficient All-sufficient Being the Fountain Cause and Author of Life and Being to all things and of all that is Good in every kind the First Cause last End and absolutely Sovereign Lord of all the Rest and All-satisfactory Reward of all other Beings therefore is he by us to be adored and Worshipped with Divine and Religious Worship Hence are we in our Hearts Minds and Souls to Admire Adore and Love Him his Praises are we to celebrate Him to Trust and fear and so to resign our selves and all our concernments unto his Will and Disposal to regard him with all the Acts of our Minds and Persons answerably to the Holy Properties and Excellencies of his Nature This it is to glorify him as God For seeing of him and through him and to him are all things to him must be Glory for ever Rom. 11. 36. Believing that God thus is and that he is a Rewarder of them that seek him is the Ground of all Coming unto God in his Worship Heb. 11. 6. And herein lies the sin of Men that the invisible things of God being Manifest unto them even his Eternal Power and Godhead yet they do not Glorify him as God Rom. 1. 21. This is to Honour Worship Fear God for himself that is on the Account of what he is himself Where the Divine Nature is there is the true proper formal Object of Religious worship and where that is not it is Idolatry to ascribe it to or exercise it towards any And this God instructs us in in all those Places where the Proclaimes his Name and describes his Eternal Excellencies and that either absolutely or in Comparison with other things All is that we may know him to be such a one as is to be Worshipped and Glorified for himself or his own sake Sect. 3 Secondly The Revelation that God is pleased to make of himself unto us gives the Rule and measure of all Religious Worship and Obedience His Being absolutely considered as comprehending in it all infinitely Divine Perfections is the formal Reason of our Worship but this Worship is to be directed guided regulated by the Revelation he makes of that Being and of those Excellencies unto us This is the End of Divine Revelation namely to direct us in paying that Homage which is due unto the Divine Nature I speak not now only of Positive Institutions which are the free Effects of the Will of God depending originally and solely on Revelation and which therefore have been various and actually changed But this is that which I intend Look what way soever God manifesteth his Being and Properties unto us by his Works or his Word our Worship consisteth in a due Application of our Souls unto him according to that Manifestation of himself Sect. 4 Thirdly God hath revealed or manifested himself as Three in One. And therefore as such is to be worshipped and glorified by us that is as three distinct Persons subsisting in the same Infinitely Holy One individed Essence This Principle might be and had not that labour been obviated ought to have been here at large confirmed it being that which the whole ensuing Discourse doth presuppose and lean upon And in truth I fear that the failing of some Mens Profession begins with their Relinquishment of this Foundation It is now evident unto all that here hath been the fatal miscarriage of those poor deluded Souls amongst us whom they call Quakers And it is altogether in vain to deal with them about other Particulars whilst they are carried away with Infidelity from this Foundation Convince any of them of the Doctrine of the Trinity and all the rest of their Imaginations vanish into Smoak And I wish it were so with them only There are others and those not a few who either reject the Doctrine of it as false or despise it as unintelligible or neglect it as useless or of no great Importance I know this Ulcer lies hid in the minds of many and cannot but expect when it will break out and cover the whole Body with its Defilements whereof they are Members But these things are left to the care of Jesus Christ. The Reason why I shall not in this place insist professedly on the Confirmation and Vindication of this Fundamental Truth is because I have done it elsewhere as having more than once publickly cast my Mite into this Sanctuary of the Lord for which and the like services wherein I stand indebted unto the Gospel I have met with that Reward which I did alwayes except For the present I shall only say that on this Supposition that God hath revealed himself as Three in One He is in all our Worship of him so to be considered And therefore in our Initiation into the Profession and Practice of the Worship of God according to the Gospel we are in our Baptism ingaged to it In the Name of the Father the Son and the Holy Ghost Mat. 28. 19. This is the Foundation of our doing all the things that Christ commands us v. 20. Unto this Service we are solemnly dedicated namely of God as Father Son and Holy Spirit as they are each of them equally participant of the same Divine Nature Sect. 5 Fourthly These Persons are so distinct in their peculiar Subsistence that distinct Actings and Operations are ascribed unto them And these Actings are of two sorts 1. Ad intra which are those internal Acts in one Person whereof another Person is the Object And these Acts ad invicem or intra are natural and necessary inseparable from the Being and Existence of God So the Father knows the Son and loveth him and the Son seeth knoweth and loveth the Father In these mutual Actings one Person is the Object of the Knowledg and Love of the other John 3. 35. The Father loveth the Son and hath given all things into his hand Chap. 5. 20. The Father loveth the Son Matth. 11. 27. No Man knoweth the Son but the Father neither knoweth any Man the Father save the Son John 6. 46. None hath seen the Father save he which is of God he hath seen the Father This mutual Knowledg and Love of Father and Son is expressed at large Prov. 8. 22. which place I have opened and vindicated elsewhere And they are Absolute Infinite Natural and Necessary unto the Being and Blessedness of God So the Spirit is the mutual Love of the Father and the Son knowing them as he is known and searching the deep things of God And in these mutual internal eternal Actings of themselves consists much of the infinite Blessedness of the Holy God Again 2. there are distinct Actings of the several Persons ad extra which are voluntary or effects of Will and Choice and not natural or necessary And these are of two sorts 1. Such as respect one another For there are external Acts of one Person towards another but then the Person that is the Object
7. 51. and so to frustrate his Work towards them it is not because they can do so absolutely but only they can do so as to some way kind or degree of his Operations Men may resist some sort or kind of means that he useth as to some certain end and purpose but they cannot resist him as to his purpose and the end he aims at For he is God and who hath resisted his Will Rom. 9. 19. Wherefore in any Work of his two things are to be considered 1. What the means he maketh use of tend unto in their own Nature And 2. what he intends by it The first may be resisted and frustrated but the latter cannot be so Sometimes in and by that word which in its own Nature tends to the Conversion of Sinners he intendeth by it only their hardning Isa. 6. 9 10. John 12. 40 41. Acts 18. 26. Rom. 11. 8. And he can when he pleaseth exert that Power and Efficacy in working as shall take away all Resistance Sometimes he will only take order for the Preaching and Dispensation of the Word unto Men for this also is his Work Acts 13. 2. Herein Men may resist his Work and reject his Counsel concerning themselves But when he will put forth his Power in and by the Word to the creating of a new heart in Men and the opening of the Eyes of them that are blind he doth therein so take away the Principle of Resistance that he is not that he cannot be resisted Sect. 9 3. Hence also it follows that his Works may be of various kinds and that those which are of the same kind may yet be carried on unequally as to Degrees It is so in the Operations of all voluntary Agents who work by Choice and Judgment They are not confined to one sort of Works nor to the Production of the same kind of Effects and where they design so to do they moderate them as to degrees according to their Power and pleasure Thus we shall find some of the Works of the Holy Spirit to be such as may be perfect in their kind and Men may be made Partakers of the whole End and Intention of them and yet no saving Grace be wrought in them Such are his Works of Illumination Conviction and sundry others Men I say may have a Work of the Holy Spirit on their Hearts and Minds and yet not be Sanctified and Converted unto God For the Nature and Kind of his Works are regulated by his own Will and Purpose if he intends no more but their Conviction and Illumination no more shall be effected For he works not by a necessity of Nature so that all his Operations should be of the same kind and have their especial Form from his Nature and not from his Will So also where he doth work the same Effect in the Souls of Men I mean the same in the kind of it as in their Regeneration he doth yet he doth it by sundry means and carrieth it on to a great inequality as to the strengthening of its Principle and increase of its Fruits unto Holiness And hence is that great difference as to Light Holiness and Fruitfulness which we find among Believers although all alike Partakers of the same Grace for the kind thereof The Holy Spirit worketh in all these things according to his own Will whereof there neither is nor can be any other Rule but his own Infinite Wisdom And this is that which the Apostle minds the Corinthians of to take away all Emulation and Envy about Spiritual Gifts that every one should orderly make use of what he had received to the Profit and Edification of others They are saith he given and distributed by the same Spirit according to his own Will to one after one manner unto another after another so that it is an unreasonable thing for any to contend about them Sect. 10 But it may be said that if not only the working of Grace in us but also the Effects and Fruits of it in all its variety of Degrees is to be ascribed unto the Holy Spirit and his Operations in us according to his own Will then do we signifie nothing our selves nor is there any need that we should either use our endeavours and diligence or at all take any care about the furtherance or growth of Holiness in us or attend unto any Duties of Obedience To what end and purpose then serve all the Commands Threatnings Promises and Exhortations of the Scripture which are openly designed to excite and draw forth our own Endeavours And this is indeed the principal Difficulty wherewith some Men seek to intangle and perplex the Grace of God But I Answer 1. Let Men imagine what absurd Consequences they please thereon yet that the Spirit of God is the Author and Worker of all Grace in us and of all the Degrees of it of all that is spiritually good in us is a Truth which we must not forgo unless we intend to part with our Bibles also For in them we are taught That in us that is in our flesh there dwelleth no good thing Rom. 7. 18. That we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3. 5. Who is able to make all Grace abound towards us that we may alwayes have All-sufficiency in all things abounding to every good work Chap. 9. 8. But without Christ we can do nothing John 15. 5. For it is God which worketh in us both to Will and to Do of his good Pleasure Phil. 2. 13. To grant therefore that there is any spiritual good in us or any Degree of it that is not wrought in us by the Spirit of God both overthrows the Grace of the Gospel and denies God to be the only First Supream and chiefest Good as also the immediate cause of what is so which is to deny his very Being It is therefore certain what-ever any pertend that nothing can hence ensue but what is true and good and useful to the Souls of Men For from Truth especiall such great and important Truths nothing else will follow 2. It is brutish Ignorance in any to argue in the Things of God from the Effectual Operations of the Spirit unto a sloth and negligence of our own Duty He that doth not know that God hath promised to work in us in a way of Grace what he requires from us in a way of Duty hath either never read the Bible or doth not believe it or never Prayed or never took notice of what he prayed for He is a Heathen he hath nothing of the Christian in him who doth not pray that God would work in him what he requires of him This we know that what God commands and prescribes unto us what he encourageth us unto we ought with all diligence and earnestness as we value our Souls and their eternal welfare to attend unto and comply withal And we do know that what-ever God hath
consists our Renovation in Knowledg after the Image of him who created us Col. 3. 10. And 2. the Principle it self infused into us created in us is called the New Man v. 24. That is the New Creature before-mentioned and called the New Man because it consists in the universal change of the whole Soul as it is the principle of all Spiritual and Moral Actions And 1. it is opposed unto the Old Man vers 23. put off the Old Man and put on the New Man vers 22 24. Now this Old Man is the corruption of our Nature as that Nature is the Principle of all Religious Spiritual and Moral Actions as is evident Rom. 6. 6. It is not a corrupt Conversation but the Principle and Root of it For it is distinguished both from the Conversation of Men and those corrupt lusts which are exercised therein as to that Exercise And 2. it is called the New Man because it is the Effect and Product of God's Creating Power and that in a way of a New Creation see Ephes. 1. 18. Col. 2. 12 13. 2 Thess. 1. 11. and it is here said to be Created after God v. 24. Now the Object of a Creating Act is an instantaneous Production What-ever preparations there may be for it and dispositions unto it the bringing forth of a new Form and Being by Creation is in an instant This therefore cannot consist in a mere Reformation of Life So are we said herein to be the Workmanship of God created in Christ Jesus unto good Works Ephes. 2. 10. There is a Work of God in us precedeing all our good Works towards him For before we can work any of them in order of Nature we must be the Workmanship of God created unto them or enabled Spiritually for the performance of them Sect. 22 Again This New Man whereby we are born again is said to be created in Righteousness and true Holiness That there is a respect unto Man created in Innocency wherein he was made in the Image of God I suppose will not be denyed It is also expressed Col. 3. 10. You have put on the New Man which is renewed in Knowledg after the Image of him that created him Look then what was or wherein consisted the Image of God in the First Man thereunto answers this New Man which is created of God Now this did not consist in Reformation of Life no nor in a course of vertuous Actions For he was created in the Image of God before he had done any one good thing at all or was capable of so doing But this Image of God consisted principally as we have evinced elsewhere in the Uprightness Rectitude and Ability of his whole Soul his Mind Will and Affections in unto and for the Obedience that God required of him This he was endowed withal antecedently unto all voluntary Actions whereby he was to live to God Such therefore must be our Regeneration or the Creation of this New Man in us It is the begetting infusing creating of a new saving Principle of Spiritual Life Light and Power in the Soul antecedent unto true Evangelical Reformation of Life in Order of Nature enabling Men thereunto according unto the Mind of God Sect. 23 Hereunto accords that of our Saviour Luk. 6. 43. A good Tree bringeth not forth corrupt Fruit neither doth a corrupt Tree bring forth good Fruit compared with Matth. 7. 18. The Fruit followeth the Nature of the Tree And there is no way to change the Nature of the Fruit but by changing the Nature of the Tree which brings it forth Now all Amendment of Life in Reformation is but Fruit Matth. 3. 10. But the changing of our Nature is antecedent hereunto This is the constant Course and Tenor of the Scripture to distinguish between the Grace of Regeneration which it declares to be an immediate supernatural Work of God in us and upon us and all that Obedience Holiness Righteousness Vertue or what-ever is good in us which is the Consequent Product and Effect of it Yea God hath declared this expresly in his Covenant Ezek. 36. 25 26 27. Jer. 31. 33. Chap. 32. 39 40. The Method of God's proceeding with us in his Covenant is that he first washeth and cleanseth our Natures takes away the Heart of Stone gives an Heart of Flesh writes his Law in our Hearts puts his Spirit in us wherein as shall be evidenced the Grace of Regeneration doth consist The Effect and Consequent hereof is That we shall walk in his Statutes keep his Judgments and do them that is reform our Lives and yeeld all Holy Obedience unto God wherefore these things are distinguished as Causes and Effects See to the same purpose Rom. 6. 3 4 5 6. Col. 3. 1 5. Ephes. 2. 10. Chap. 4. 23 24 25. This I insist upon still on supposition that by Reformation of Life all Actual Obedience is intended For as to that kind of Life which is properly called a moral course of Life in opposition to open Debaucheries and Unrighteousness which doth not proceed from an internal Principle of Saving Grace It is so far from being Regeneration or Grace as that it is a thing of no acceptation with God absolutely what-ever Use or Reputation it may be of in the World Sect. 24 And yet further This Work is described to consist in the Sanctification of the whole Spirit Soul and Body 1 Thess. 5. 23. And if this be that which some men intend by Reformation of Life and Moral Vertue they must needs win much esteem for their clearness and perspicuity in teaching Spiritual Things For who would not admire them for such a Definition of Morality namely that it is the principal Sanctification of the whole Spirit Soul and Body of a Believer by the Holy Ghost But not to dwell longer on this Subject There is no description of the Work of Regeneration in the Scripture in its Nature Causes or Effects no Name given unto it no promise made of it nothing spoken of the Wayes Means or Power by which it is wrought but is inconsistent with this bold Pelagian Figment which is destructive of the Grace of Jesus Christ. The ground of this Imagination that Regeneration consists in a Moral Reformation of Life ariseth from a denial of Original Sin or an inherent habitual corruption of Nature For the Masters unto the Men of this Perswasion tell us that what-ever is of vice or defilement in us it is contracted by a custom of sinning only And their Conceptions hereof do regulate their Opinions about Regeneration For if Man be not originally corrupted and polluted if his Nature be not depraved if it be not possessed by and under the Power of evil Dispositions and Inclinations it is certain that he stands in no need of an inward Spiritual Renovation of it It is enough for such a one that by change of Life he renounce a custom of sinning and reform his Conversation according to the Gospel which in himself he hath power to do
Conversion farther declared Sect. 1 FIrst In reference unto the Work of Regeneration it self positively considered we may observe that ordinarily there are certain previous and preparatory Works or workings in and upon the Souls of Men that are antecedent and dispositive unto it But yet Regeneration doth not consist in them nor can it be educed out of them This is for the substance of it the Position of the Divines of the Church of England at the Synod of Dort two whereof died Bishops and others of them were dignified in the Hierarchy I mention it that those by whom these things are despised may a little consider whose Ashes they trample on and scorn Lawful doubtless it is for any Man on just grounds to dissent from their Judgments and Determinations but to do it with an imputation of folly with derision contempt scorn and scoffing at what they believed and taught becometh only a Generation of new Divines amongst us But to return I speak in this Position only of them that are Adult and not Converted until they have made use of the Means of Grace in and by their own Reasons and Understandings And the Dispositions I intend are only materially so not such as contain Grace of the same Nature as is Regeneration it self A material Disposition is that which disposeth and some way maketh a Subject fit for the Reception of that which shall be communicated added or infused into it as its Form So Wood by dryness and a due composure is made fit and ready to admit of firing or continual Fire A formal Disposition is where one Degree of the same kind disposeth the Subject unto farther Degrees of it As the Morning Light which is of the same kind disposeth the Air to the reception of the full Light of the Sun The former we allow here not the latter Thus in Natural Generation there are sundry Dispositions of the Matter before the Form is introduced So the Body of Adam was formed before the rational Soul was breathed into it and Ezekiel's Bones came together with a noise and shaking before the Breath of Life entred into them Sect. 2 I shall in this place give only a summary account of this Preparatory Work because in the close of these Discourses I shall handle it practically and more at large Wherefore what I have here to offer concerning it shall be reduced unto the ensuing Observations Sect. 3 1. There are some things required of us in a way of Duty in order unto our Regeneration which are so in the power of our own natural Abilities as that nothing but corrupt prejudices and stubbornness in sinning doth keep or hinder Men from the performance of them And these we may reduce unto two Heads 1. An outward Attendance unto the Dispensation of the Word of God with those other external means of Grace which accompany it or are appointed therein Faith cometh by Hearing and Hearing by the Word of God Rom. 10. 17. that is it is Hearing the Word of God which is the ordinary means of ingenerating Faith in the Souls of Men. This is required of all to whom the Gospel doth come and this they are able of themselves to do as well as any other Natural or Civil Action And where Men do it not where they despise the Word at a distance yea where they do it not with diligence and choice it is meerly from supine negligence of Spiritual Things carnal security and contempt of God which they must answer for 2. A diligent Intension of Mind in attendance on the Means of Grace to understand and receive the things revealed and declared as the Mind and Will of God For this end hath God given Men their Reasons and Understandings that they may use and exercise them about their Duty towards him according to the Revelation of his Mind and Will To this purpose he calls upon them to remember that they are Men and to turn unto him And there is nothing herein but what is in the Liberty and Power of the rational Faculties of our Souls assisted with those common Aids which God affords unto all Men in general And great Advantages both may be and are daily attained hereby Persons I say who diligently apply their Rational Abilities in and about Spiritual Things as externally revealed in the Word and the Preaching of it do usually attain great Advantages by it and excel their Equals in other things as Paul did when he was brought up at the Feet of Gamaliel Would Men be but as intent and diligent in their endeavours after knowledg in Spiritual Things as revealed in a way suited unto our Capacities and Understandings as they are to get skill in Crafts Sciences and other Mysteries of Life it would be much otherwise with many than it is A neglect herein also is the Fruit of Sensuality Spiritual Sloth love of Sin and contempt of God all which are the voluntary Frames and Actings of the Minds of Men. Sect. 4 These things are required of us in order unto our Regeneration and it is in the power of our own Wills to comply with them and we may observe concerning them That 1. the omission of them the neglect of Men in them is the principal occasion and cause of the eternal ruine of the Souls of the generality of them to whom or amongst whom the Gospel is preached This is the condemnation that Light is come into the World and Men loved Darkness rather than Light because their Deeds are evil John 3. 19. The generality of Men know full well that they do in this Matter no more what they are able than what they should All pleadable pretences of inability and weakness are far â—â—om them They cannot but know here and they shall be forced to 〈◊〉 hereafter that it was meerly from their own cursed sloth with lovâ— of the World and Sin that they were diverted from a diligent Attendance on the Means of Conversion and the sedulous exercise of their Minds about them Complaints hereof against themselves will make up a great part of their last dreadful cry 2. In the most diligent use of outward means Men are not able of themselves to attain unto Regeneration or compleat Conversion to God without an especial effectual internal Work of the Holy Spirit of Grace on their whole Souls This containing the substance of what is principally proposed unto confirmation in the ensuing Discourses needs not here be insisted on 3. Ordinarily God in the effectual Dispensation of his Grace meeteth with them who attend with Diligence on the outward Administration of the means of it He doth so I say ordinarily in comparison of them who are Despisers and Neglecters of them Sometimes indeed he goeth as it were out of the way to meet with and bring home unto himself a persecuting Saul taking of him in and taking him off from a course of open Sin and Rebellion But ordinarily he dispenseth his peculiar especial Grace among them who attend unto the
these Threatnings are his who hath right to give them and power to execute them And with his Authority his Glorious Greatness and his Infinite Power come under consideration So also doth his Goodness and Love in an especial manner with many other things even all the known Properties of his Holy Nature all which concur in giving Weight Power and Efficacy unto these Motives and Arguments Sect. 14 3. Great Power and Efficacy is added hereunto from the management of these Motives in the preaching of the Word Herein by some the Rhetorical Faculty of them by whom it is dispensed is of great consideration For hereby are they able to prevail very much on the Minds of Men. Being acquainted with the Inclinations and Dispositions of all sorts of Persons the nature of their Affections and Prejudices with the Topicks or kinds and heads of Arguments meet to affect them and prevail with them as also the wayes of insinuating Perswasive Motives to their Minds they express the whole in words elegant proper expressive and suited to allure draw and ingage them unto the Wayes and Duties proposed unto them Herein do some place the principal Use and Efficacy of the Ministry in the dispensation of the Word with me it is of no consideration For our Apostle rejects it utterly from any place in his Ministry 1 Cor. 2. 4. My Speech and my Preaching was not with enticing words of Man's Wisdom but in the demonstration of the Spirit and of Power Some of late have put in faint and weak Exceptions unto the latter Clause as though not an evidence of the powerful presence of the Spirit of God in the Dispensation of the Gospel were intended therein but the power of working Miracles contrary to the whole scope of the place and consent of the best Expositors But that by the first Clause the Perswasive Act of Humane Oratory is excluded from Use and Efficacy in the preaching of the Gospel none as yet hath had the impudence to deny But let this also be esteemed to be as useful and efficacious in this Work as to the end of Preaching in the Conversion of the Souls of Men as any can imagine it shall be granted Only I shall take leave to resolve the Efficacy of Preaching into two other Causes Sect. 15 1. The Institution of God He hath appointed the Preaching of the Word to be the Means the only outward ordinary Means for the Conversion of the Souls of Men 1 Cor. 1. 17 18 19 20. Mar. 16. 15 16. Rom. 1. 16. And the Power or Efficacy of any thing that is used unto an End in Spiritual Matters depends solely on its Divine Appointment unto that End Sect. 16 2. The Especial Gifts that the Spirit of God doth furnish the Preachers of the Gospel withal to enable them unto an effectual discharge of their Work Ephes. 4. 11 12 13. whereof we shall treat afterwards All the Power therefore that these things are accompanied withal is resolved into the sovereignty of God For he hath chosen this way of Preaching for this End and he bestows these Gifts on whom he pleaseth From these things it is that the Perswasive Motives which the Word abounds withal unto Conversion oâ— turning to God from Sin have that peculiar Efficacy on the Minds of Men which is proper unto them Sect. 17 4. We do not therefore in this Case suppose that the Motives of the Word are left unto a meer Natural Operation with respect unto the Ability of them by whom it is dispensed but moreover that it is blessed of God and accompanied with the Power of the Holy Spirit for the producing of its Effect and End upon the Souls of Men. Only the Operation of the Holy Ghost on the Minds and Wills of Men in and by these means is supposed to extend no further but unto Motives Arguments Reasons and Considerations proposed unto the Mind so to influence the Will and the Affections Hence his Operation is herein Moral and so Metaphorical not real proper and Physical Now concerning this whole Work I affirm these two things Sect. 18 1. That the Holy Spirit doth make use of it in the Regeneration or Conversion of all that are Adult and that either immediately in and by the Preaching of it or by some other Application of Light and Truth unto the Mind derived from the Word For by the Reasons Motives and Perswasive Arguments which the Word affords are our Minds affected and our Souls wrought upon in our Conversion unto God whence it becomes our reasonable Obedience And there are none ordinarily converted but they are able to give some account by what Considerations they were prevailed on thereunto But 2. We say that the whole Work or the whole of the Work of the Holy Ghost in our Conversion doth not consist herein but there is a real Physical Work whereby he infuseth a gracious Principle of Spiritual Life into all that are effectually Converted and really Regenerated and without which there is no Deliverance from the State of Sin and Death which we have described which among others may be proved by the ensuing Arguments Sect. 19 The principal Arguments in this Case will ensue in our Proofs from the Scriptures that there is a Real Physical Work of the Spirit on the Souls of Men in their Regeneration That all he doth consisteth not in this Moral Swasion the ensuing Reasons do sufficiently evince 1. If the Holy Spirit worketh no otherwise on Men in their Regeneration or Conversion but by proposing unto them and urging upon them Reasons Arguments and Motives to that purpose then after his whole Work and notwithstanding it the Will of Man remains absolutely indifferent whether it will admit of them or no or whether it will convert it self unto God upon them or no for the whole of this Work consists in proposing Objects unto the Will with respect whereunto it is left undertermined whether it will chuse and close with them or no. And indeed this is that which some plead for For they say That in all Men at least all unto whom the Gospel is Preached there is that Grace present or with them that they are able to comply with the Word if they please and so believe repent or do any Act of Obedience unto God according to his Will And if they will they can refuse to make use of this Assistance Aid Power or Grace and so continue in their Sins What this Grace is or whence Men have this Power and Ability by some is not declared Neither is it much to be doubted but that many do imagine that it is purely Natural only they will allow it to be called Grace because it is from God who made us Others acknowledg it to be the Work or Effect of Grace Internal wherein part of the difference lay between the Pelagians and Semi-pelagians of old But they all agree that it is absolutely in the Power of the Will of Man to make use of
Degree as Universal Sincerity doth require But it may be yet said that indeed hereby he makes us Pure and prevents many future Defilements yet how is Soul freed from those it had contracted before this work upon it or those which it may and doth unavoidably afterwards fall into for as there is no man doth good and sinneth not so there is none who is not more or less defiled with Sin whilest they are in the Body here in this World The Apostle answereth this Objection or Enquiry 1 Joh. 1. 7 8 9. If we say we have no sin we deceive our selves and the Truth is not in us But if Sin be in us we are defiled and how shall we be Cleansed God is just to forgive us our sins and to cleanse us from all unrighteousness But how may this be done by what means may it be accomplished The Blood of Jesus Christ his Son cleanseth us from all sin Sect. 3 2 It is therefore the Blood of Christ in the Second place which is the Meritorious procuring and so the Effective Cause that immediately purgeth us from our sins by an especial Application of it unto our Souls the Holy Ghost And there is not any Truth belonging unto the Mystery of the Gospel which is more plainly and evidently asserted as hath in part been made to appear before The Blood of Jesus Christ cleanseth us from all sin 1 Joh. 1. 7. He hath washed us from our sins in his own Blood Revel 1. 5. The Blood of Christ purgeth our Consciences from dead Works that we may serve the Living God Heb. 9. 14. He gave himself for his Church that he might wash and cleanse it Ephes. 5. 26. To Purifie to himself a peculiar People Tit. 2. 14. Besides whatever is spoken in the whole Scripture concerning purifying the Unclean the Leprous the Defiled by Sacrifices or other Institutions of the Old Testament it is all Instructive in and Directive unto the Purifying Nature of the Blood of Christ from whence alone these Institutions had their Efficacy and the Vertue of it is promised under that Notion Zech. 13. 1. And this the Faith and Experience of all Believers doth confirm for they are no Imaginations of their own but what being built on the Truth and Promises of God yield sensible Spiritual Relief and Refreshment unto their Souls This they believe this they pray for and find the Fruits and Effects of it in themselves It may be some of them do not it may be few of them do comprehend distinctly the Way whereby and the Manner how the Blood of Christ so long since shed and offered should cleanse them now from their sins But the Thing it self they do believe as it is revealed and find the use of it in all wherein they have to do with God And I must say let Profane and Ignorant Persons whilest they please deride what they understand not nor are able to disprove that the Holy Spirit of God which leadeth Believers into all Truth and enableth them to pray according to the Mind and Will of God doth guide them in and by the working and Experience of Faith to pray for those things the depths of whose Mysteries they cannot comprehend And he who well studyeth the things which he is Taught of the Spirit to ask of God will find a Door opened into much spiritual Wisdom and Knowledge For let the World rage on in those Prayers which Believers are taught and enabled unto by the Holy Ghost helping of them as a Spirit of Supplications there are Two things inexpressible 1 The Inward Labouring and Spiritual Working of the Sanctified Heart and Affections towards God wherein consist those Sighs and Groans that cannot be uttered Rom. 8. 26. God alone sees and knowes and understands the fervent Workings of the New Creature when acted by the Holy Ghost in Supplications And so it is added in the next words Vers. 27. An he who searcheth the Hearts knoweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the meaning of the Spirit what it savours and inclines unto It is not any distinct or separate Acting of the Spirit by himself that is intended but what and how he works in the Hearts of Believers as he is a Spirit of Grace and Supplication And this is known only unto him who is the Searcher of Hearts and as he is so And he knoweth what is the bent frame inclination and acting of the Inward Man in Prayer from the Power of the Spirit which they themselves in whom they are wrought do not fathom nor reach the Depth of This he doth in the Subject of Prayer the Hearts and Minds of Believers the Effects of his Operation in them are inexpressible 2 As to the Object of Prayer or things prayed for he doth in and by the Word so represent and exhibit the Truth Reality Subsistence Power and Efficacy of spiritual Mysterious things unto the Faith and Affections of Believers that they have a real and Experimental sence of do mix Faith with and are affected by those things now made nigh now realized unto them which it may be they are not able Doctrinally and distinctly to explain in their proper Notions And thus do we oft-times see Men low and weak in their Notional Apprehension of things yet in their Prayers led into Communion with God in the Highest and Holyest Mysteries of his Grace having an Experience of the Life and Power of the Things themselves in their own Hearts and Souls And hereby do their Faith Love Affiance and Adherence unto God act and Exercise themselves So is it with them in this matter of the actual present purifying of the Pollutions of sin by the Blood of Jesus Christ the Way whereof we shall now briefly enquire into Sect. 4 1. Therefore by the Blood of Christ herein is intended the Blood of his Sacrifice with the Power Vertue and Efficacy thereof And the Blood of a Sacrifice fell under a double Consideration 1 As it was offered unto God to make Attonement and Reconciliation 2 As it was sprinkled on other things for their Purging and Sanctification Part of the Blood in every Propitiatory Sacrifice was still to be sprinkled round about the Altar Levit. 1. 11. And in the Great Sacrifice of Expiation some of the Blood of the Bullock was to be sprinkled before the Mercy-seat seven time Levit. 16. 14. This our Apostle fully expresseth in a great and signal Instance Heb. 9. 19 20 21 22. For when Moses had spoken every Precept to all the People according to the Law he took the Blood of Calves and of Goats with Water and Scarlet-wooll and Hyssop and sprinkled both the Book and all the People saying This is the Blood of the Testament which he hath enjoyned unto you and almost all things are by the Law purged with Blood Wherefore the Blood of Christ as it was the Blood of his Sacrifice hath these two Effects and falls under this double Consideration 1 As he offered himself by the
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
they are else they are alwayes Chastisements and Correction respects Faults And it is our safest course in every Affliction to lodge the Adequate Cause of it in our own Deserts as the Woman did 1 King 17. 18. and as God directs Psal. 81. 30 31 32. Lament 3. 33 34. And this is one Difference between his Chastiments and those of the Fathers of our Flesh that he doth it not for his Pleasure Heb. 12. 9 10. Now a View of sin under Suffering makes men loath and abhorre themselves for it and to be ashamed of it And this is the first step towards our Purifying of our selves by any Wayes appointed for it Self-pleasing in Sin is the highest Degree of our Pollution and when we loath our selves for it we are put into the Way at least of seeking after a Remedy 2 Afflictions take off the Beauty and Allurements of all Created Good Things and their Comforts by which the Affections are solicited to commit Folly and Lewdness with them that is to embrace and cleave unto them inordinately whence many Defilements do enensue Gal. 6. 14. This God designs them for even to wither all the Flowrings of this World in the Minds of men by discovering their Emptiness Vanity and Insufficiency to give Relief This intercepts the disorderly entercourse which is apt to be between them and our Affections whereby our Minds are polluted For there is a Pollution attending the least inordinate Actings of our Mind and Affections towards Objects either in their own nature sinfull or such as may be rendred so by an Excess in us towards them whilest we are under the Command of Loving the Lord our God with all our Minds Souls and strength and that alwayes 3 Afflictions take off the Edge and put a Deadness on those Affections whereby the Corrupt Lusts of the Mind and Flesh which are the Spring and Cause of all our Defilements do act themselves They curb those Vigorous and Brisk Affections which were alwayes ready press'd for the service of Lust and which sometimes carry the Soul into the pursuit of sin like the Horse into the Battail with Madness and Fury They are no more such prepared Channels for the Fomes of Concupiscence to empty it self into the Conversation nor such Vehicles for the spirits of Corrupted Lusts and Inclinations God I say by Afflictions brings a kind of Death unto the World and the Pleasures of it upon the Desires and Affections of the Soul which render them unserviceable unto the Remainder of Defiling Lusts and Corruptions This in some indeed endures but for a season as when in Sickness Wants Fears Distresses Losses Sorrowes there is a great appearance of Mortification when yet the strength of sin and the Vigour of Carnal Affections do speedily revive upon the least outward Relief But with Believers it is not so but by all their Chastisements they are really more and more delivered from the Pollutions of Sin and made Partakers of Gods Holiness 2 Cor. 4. 16 17. 4 God doth by them excite stir up and draw forth all the Graces of the Spirit into a constant Diligent and Vigorous Exercise and therein the Work of cleansing the Soul from the Pollution of sin is carried on A time of Affliction is the Especial season for the peculiar Exercise of all Grace For the Soul can then no otherwise support or relieve it self For it is cut short or taken off from other Comforts and Reliefs every sweet thing being made bitter unto it It must therefore live not only by Faith and Love and Delight in God but in some sence upon them For if in their Exercise Supportment and Comfort be not obtained we can have none Therefore doth such a Soul find it necessary to be constantly abounding in the Exercise of Grace that it may in any measure be able to support it self under its Troubles or Sufferings Again there is no other Way whereby a Man may have a sanctified Use of Afflictions or a good Issue out of them but by the assiduous Exercise of Grace This God calls for this he designs and without it Afflictions have no other End but to make men Miserable and they will either have no Deliverance from them or such a one as shall tend to their farther Misery and Ruine And so have we taken a View of the First Part of our Sanctification and Holiness which I have the more largely insisted on because the Consideration of it is utterly neglected by them who frame us an Holiness to consist only in the Practice of Moral Vertue And I do not know but what hath been delivered may be looked on as Fanatical and Enthusiastical Yet is there no other Reason why it should be so but only because it is taken from the Scripture Neither doth that so much insist on any Consideration of Sin and Sanctification as this of the Pollution of the one and the Purifying of it by the other And to whom the Wisdom and Words of the Holy Ghost are displeasing we cannot in these things give any satisfaction And yet I could easily demonstrate that they were well known to the Ancient Writers of the Church and for the substance of them were discerned and discussed by the Schoolmen in their Manner But where men hate the Practice of Holiness it is to no Purpose to teach them the Nature of it Sect. 10 But we may not pass over these things without some Reflections upon our selves and some Consideration of our Concernment in them And First Hence we may take a View of our own State and Condition by Nature It is usefull for us all to be looking back into it and it is necessary for them who are under it to be fully acquainted with it Therein are we wholly defiled polluted and every way unclean There is a Spiritual Leprosie spread all over our Natures which renders us loathsom to God and puts us in a state of separation from him They who were Legally unclean were separated from the Congregation and therein all the Pledges of Gods Gracious Presence Numb 5. 2. It is so Virtually with all them who are spiritually defiled under that Pollution which is Natural and Universal they are abhorred of God and separated from him which was signified thereby And the Reason why so many Laws with so great severity and exactness were given about the Cleansing of a Leprous person and the Judgement to be made thereon was only to declare the Certainty of the Judgement of God that no unclean person should approach unto him Thus is it with all by Nature and whatever they do of themselves to be quit of it it doth but hide and not cleanse it Adam cured neither his Nakedness nor the shame of it by his Fig-leaves Some have no other Covering of their Natural Filth but outward Ornaments of the Flesh which encrease it and indeed rather proclaim it than hide it The Greatest Filth in the World is covered with the greatest Bravery See Isa. 3. 16. 17.
Whatever we do of our selves in answer unto our Convictions is a Covering not a Cleansing And if we dye in this Condition unwashed uncleansed unpurified it is utterly impossible that ever we should be admitted into the Blessed Presence of the Holy God Rev. 21. 27. Let no man deceive you then with Vain Words It is not the doing of a few Good Works it is not an outward Profession of Religion that will give you an Access with Boldness and Joy unto God Shame will cover you when it will be too late Unless you are washed by the Spirit of God and in the Blood of Christ from the Pollutions of your Natures you shall not inherit the Kingdom of God 1 Cor. 6 9 10 11. Yea you will be an horrid spectacle unto Saints and Angels yea to your selves unto one another when the shame of your Nakedness shall be made to appear Isa. 66. 24. If therefore you would not persih and that Eternally if you would not perish as base defiled Creatures an abhorring unto all flesh Then when your Pride and your Wealth and your Beauty and your Ornaments and your Dutyes will stand you in no stead look out betimes after that only way of purifying and cleansing your Souls which God hath ordained But if you love your Defilements if you are proud of your Pollutions if you satisfie your selves with your outward Ornaments whether Moral of Gifts Dutyes Profession Conversation or Natural of Body Wealth Apparel Gold and Silver there is no Remedy you must perish for ever and that under the Consideration of the Basest and Vilest part of the Creation Sect. 11 Seeing this is the Condition of all by Nature if any one now shall enquire and ask what they shall doe what course they shall take that they may be cleansed according to the Will of God in Answer hereunto I shall endeavour to direct defiled Sinners by sundry steps and degrees in the Way unto the Cleansing Fountain There is a Fountain set open for Sin and Vncleanness Zech. 13. 1. But it falleth out with many as the Wise man speaketh The Labour of the Foolish wearyeth every one of them because he knoweth not how to goe to the City Eccles. 10. 15. Men weary themselves and pine away under their Pollutions because they cannot find the Way they know not how to go to the Cleansing Fountain I shall therefore direct them from First to Last according to the best skill I have 1. Labour after an Acquaintance with it to know it in its Nature and Effects Although the Scripture so abounds in the Assertion and Declaration of it as we have shewed and Believers find a sence of it in their Experience yet men in common take little Notice of it Somewhat they are affected with the Guilt of sin but little or not at all with its Filth So they can escape the Righteousness of God which they have provoked they regard not their unanswerableness unto his Holiness whereby they are Polluted How few indeed do enquire into the Pravity of their Natures that Vileness which is come upon them by the Loss of the Image of God or do take themselves to be much concerned therein How few do consider aright that Fomes and filthy Spring which is continually bubling up crooked perverse defiled Imaginations in their Hearts and influencing their Affections unto the Lewdness of depraved Concupiscence Who meditates upon the Holiness of God in a due Manner so as to ponder what we our selves ought to be how Holy how Upright how Clean if we intend to please him or enjoy him With what Appearances what Out-sides of things are most men satisfied Yea how do they please themselves in the shades of their own Darkness and Ignorance of these things when yet an unacquaintedness with this Pollution of sin is unavoidably ruinous unto their Souls See the Danger of it Revel 3. 16 17 18. Those who would be cleansed from it must first know it and although we cannot do so aright without some convincing Light of the Spirit of God yet are there Duties required of us in Order thereunto As 1 To Search the Scripture and to consider seriously what it declareth concerning the Condition of our Nature after the Loss of the Image of God Doth it not declare that it is shamefully naked destitute of all Beauty and Comeliness wholly polluted and defiled And what is said of that nature which is common unto all is said of every one who is Partaker of it Every one is gone aside every one is become altogether filthy or stinking Psal. 53. 3. This is the Glass wherein every man ought to Contemplate himself and not in foolish flattering Reflections from his own Proud Imaginations And he that will not hence learn his Natural Deformity shall live Polluted and dye Accursed 2 He who hath received the Testimony of the Scripture concerning his corrupted and polluted Estate if he will be at the Pains to trie and Examine himself by the Reasons and Causes that are assigned thereof will have a farther View of it When men read hear or are instructed in what the Scripture teacheth concerning the Defilement of Sin and giving some Assent to what is spoken without an Examination of their own state in particular or bringing their Souls unto that Standard and Measure they will have very little advantage thereby Multitudes learn that they are polluted by Nature which they cannot gainsay but yet really find no such thing in themselves But when men will bring their own Souls to the Glass of the Perfect Law and consider how it is with them in respect of that Image of God wherein they were at first created what manner of Persons they ought to be with respect unto the Holiness of God and what they are how Vain are their Imaginations how Disorderly are their Affections how Perverse all the Actings of their Minds they will be ready to say with the Leprous Man Vnclean unclean But they are but few who will take the pains to search their own Wounds it being a matter of smart and trouble to corrupt and carnal Affections Yet 3 Prayer for Light and Direction herein is required of all as a Duty For a Man to know himself was of Old esteemed the highest Attainment of Humane Wisdom Some men will not so much as enquire into themselves and some men dare not and some neglect the doing of it from spiritual sloth and other deceitfull Imaginations But he that would ever be purged from his sins must thus far make bold with himself and dare to be thus far Wise. And in the use of the Means before prescribed considering his own Darkness and the Treacheries of his Heart he is to pray fervently that God by his Spirit would guide and assist him in his search after the Pravity and Defilement of his Nature Without this he will never make any great or usefull Discoveries And yet the discerning hereof is the first Evidence that a Man hath received the least
the Author and Cause of Mortification in us 21 The Manner of the Operation of the Spirit in the Mortification of Sin 22 Particular Means of the Mortification of Sin 23 Duties necessary unto the Mortification of Sin directed unto by the Holy Ghost 24 Mistakes and Errors of Persons failing in this matter 28 How Spiritual Duties are to be managed that Sin may be mortified 33 Influence of the Vertue of the Death of Christ as applyed by the Holy Spirit into the Mortification of Sin Sect. 1 THere is yet another Part or Effect of our Sanctification by the Holy Ghost which consisteth in and is called Mortification of Sin As what we have already insisted on concerneth the Improvement and Practice of the Principle of Grace wherewithall Believers are indued so what we now propose concerneth the Weakning Impairing and Destroying of the Contrary Principle of Sin in its Root and Fruits in its Principle and Actings And whereas the Spirit of God is every where said to sanctifie us we our selves are commanded and said constantly to mortifie our Sins For Sanctification expresseth Grace communicated and received in general Mortification Grace as so received improved and acted unto a certain End And I shall be brief in the handling of it because I have formerly published a small Discourse on the same Subject And there are two things that I shall speak unto 1 The Nature of the Duty it self 2 The Manner how it is wrought in us by the Holy Ghost which I principally intend Sect. 2 It is known that this Duty is frequently enjoyned and prescribed unto us Col. 3. 5. Mortifie therefore your Members that are on the Earth Fornication Vncleanness inordinate Affection evil Concupiscence and Covetousness which is Iâ—â—atry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be supplyed Mortifie your Members that are on the Earth that is your carnal earthly Affections avoyding or by avoyding Fornication c. And so a distinction is made between carnal Affections and their Fruits Or the special sins mentioned are instances of these carnal Affections Mortifie your carnal Affections namely Fornication and the like wherein there is a Metonymy of the Effect for the Cause And they are called our Members 1 Because as the whole Principle of sin and Course of sinning which proceedeth from it being called the Body of Sin Rom. 6. 6. or the Body of the Sins of the Flesh Col. 2. 11. with respect thereunto these particular Lusts are here called the members of that Body Mortifie your members For that he intends not the Parts or Members of our Natural Bodyes as though they were to be destroyed as they seem to imagine who place Mortification in outward Afflictions and Macerations of the Body he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are on the Earth that is Earthly carnal and sensual 2 These Affections and Lusts the Old man that is our depraved Nature useth naturally and readily as the Body doth its Members And which addes Efficacy unto the Allusion by them it draws the very Members of the Body into a complyance with it and the service of it against which we are cautioned by our Apostle Rom. 6. 12. Let not therefore sin reign in your mortal Bodies that is our natural Bodies that ye should obey it in the Lusts thereof which Exhortation he pursues v. 19. as ye have yielded your Members servants unto Vncleanness and to Iniquity unto Iniquity even so now yield your Members servants to Righteousness unto Holiness Which some neglecting do take the Members of Christ that is of their own Bodies which are the Members of Christ and make them the members of an Harlot 1 Cor. 6. 15. And many other Commands there are to the same purpose which will afterwards occurre Sect. 3 And concerning this great Duty we may consider three things 1. The Name of it whereby it is exressed 2. The Nature of it wherein it consists 3. The Means and Way whereby it is effected and wrought First For the Name it is two wayes expressed and both of them Metaphorical 1 By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to mortifie our selves The first is used Col. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is mortifie that is Extinguish and destroy all that Force and Vigour of Corrupted Nature which enclines to earthly carnal things opposite unto that spiritual Heavenly Life and its actings which we have in and from Christ as was before declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is eneco morte macto to kill to affect with or destroy by Death But yet this word is used by our Apostle not absolutely to destroy and to kill so as that which is so mortified or killed should no more have any Being but that it should be rendred useless as unto what its strength and vigour would produce So he expresseth the Effects of it in the passive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 19. He considered not his own Body now dead now mortified The Body of Abraham was not then absolutely dead only the natural Force and Vigour of it was exceedingly abated And so he seems to mollifie this Expression Heb. 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we well render of one and him as good as Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating a Respect unto the thing treated of So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mortifie signifies a continued Act in taking away the Power and Force of any thing untill it comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead unto some certain Ends or Purposes as we shall see it is in the Mortification of sin Rom. 8. 13. If ye through the Spirit doe mortifie the Deeds of the Body ye shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word to the same purpose it signifies as the other doth to put to death But it is used in the Present Tense to denote that it is a work which must be alwayes doing If ye do mortifie that is If you are alwayes and constantly imployed in that work And what the Apostle here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deeds of the Body he therein expresseth the Effect for the Cause Metonymically For he intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he expresseth the same thing Gal. 5. 24. The Flesh with its Affections and Lusts whence all the corrupt Deeds wherein the Body is instrumental do arise Sect. 4 2 The same Duty with relation unto the Death of Christ as the Meritorious Efficient and Exemplary Cause is expressed by Crucifying Rom. 6. 6. Our old Man is Crucifyed with him Gal. 2. 20. I am crucified with Christ Chap. 5. 20. They that are Christs have crucified the Flesh with the Affections and Lusts. Chap. 6. 14. By the Lord Jesus Christ the World is crucified unto me and I unto the World Now as perhaps there may be something intimated herein of the Manner of mortification of sin which is Gradually carryed on unto its final Destruction as a Man dyes on the Cross yet that which is principally
the choosing of us from all Eternity unto Holiness and Happiness This was done when we were not when we had no Contrivances of our own And shall we not now put all our Temporary Concerns into the same Hand Can the same Fountain send out sweet and bitter water Can the same Soveraign Pleasure of God be the free only Cause of all our Blessedness and can it do that which is really Evil unto us Our Souls our Persons were secure and blessedly provided for as to Grace and Glory in the Soveraign Will of God and what a Prodigious Impiety is it not to trust all other things in the same Hand to be disposed of freely and absolutely If we will not forgoe our Interest in meer Absolute Free Soveraign Grace for ten thousand Worlds as no Believer will how ready should we be to resign up thereunto that little Portion which we have in this World among perishing things Sect. 18 3 Love Kindness Compassion Forbearance towards all Believers all the Saints of God however differenced among themselves are made indispensibly necessary unto us and pressed on us from the same Consideration And herein also doth no small part of our Holiness consist To this purpose is the Exhortation of the Apostle before mentioned Col. 3. 12. For if God have chosen them all from Eternity and made them the Objects of his Love and Grace as he hath done so concerning all sincere Believers do we not think it necessary doth not God require of us that we should love them also How dare any of us entertain unkind severe Thoughts how dare we maintain Animosities and Enmities against any of them whom God hath Eternally chosen to Grace and Glory Such things it may be upon Provocations and Surprizals and clashings of Secular Interests have fallen out and will fall out amongst us But they are all opposite and contrary unto that Influence which the Consideration of Gods Electing Love ought to have upon us The Apostles Rule is That as unto our Communion in Love we ought to receive him whom God hath received and because God hath received him against which no other thing can be laid in barr Rom. 14. 1 3. And the Rule is no less certain yea is subject to less Exceptions that we ought to choose embrace and love all those whoever they be whom God hath chosen and loved from Eternity There is no greater Evidence of low weak selfish Christians than to prescribe any other Rules or Bounds unto their spiritual Evangelical Affections than the Decree of Gods Election as manifesting it self in its Effects I endure all things saith our Apostle not for the Jews or Gentiles not for the weak or strong in the Faith not for those of this of that Way but foâ— the Elects sake This should regulate our Love and mightily stirre it up unto all Actings of Kindness Mercy Compassion Forbearance and Forgiveness Sect. 19 4 Contempt of the World and all that belongs unto it will hence also be ingenerated in us Did God set his Heart upon some from Eternity did he choose them to be his own peculiar to distinguish them as his from all the residue of Mankind Doth he design to give them the highest greatest best Fruits and Effects of his Love and Glorifie himself in their Prayses for ever What then will he do for them Will he make them all Kings or Emperours in the World Or at least will he have them to be Rich and Noble and Honourable among men that it may be known and proclaimed Thus shall it be done to the Man whom the King of Heaven delighteth to honour however that they should be kept from Streights and Difficulties and Trials from Poverty and Shame and Reproach in the World Alas none of these things were in the least in the Heart of God concerning them They deserve not to be named on the same day as we use to speak with the least of those things which God hath chosen his unto Were there any real substantial Good in them on their own Account he would not have cast them out of the Councels of his Love But on the contrary You see your Calling Brethren which is the infallible fruit and consequent of Election how that not many Wise men after the Flesh not many Noble not many Mighty are called but God hath chosen the Poor of the World the Base and the Contemptible for the most part Yea he hath designed the Generality of his Elect to a poor low and afflicted Condition in this World And shall we set our Hearts on those things that God hath so manifestly put an under-valuation upon in Comparison of the least Concernment of Grace and Holiness Wherefore let them that are poor and despised in the World learn to be satisfied with their State and Condition Had God seen it to have been good for you to have been otherwise he would not have passed it by when he was acting Eternal Love towards you And let them that are Rich not set their Hearts upon uncertain Riches Alas they are things which God had no regard unto when he prepared Grace and Glory for his own Let the Remembrance hereof suit your esteem and valuation of them and let it cool your spirits in your eager pursuit after them Do but think with your selves that these are not the Things that God had any Regard unto when he chosen us unto Grace and Glory and it will abate or your Cares about them cool your love towards them and take off your Hearts from them which is your Holiness Sect. 20 Secondly Electing Love is a Motive and Encouragement unto Holiness because of the enabling Supplyes of Grace which we may and ought thence to expect by Jesus Christ. The Difficulties we meet withall in a Course of Holiness are great and many Here Sathan the World and Sin do put forth and try their utmost strength oft-times the Best are foyled oft-times discouraged sometimes weary and ready to give over It requires a good spiritual Courage to take a Prospect of the Lyons Serpents and Snares that lye in the Way of a constant persevering Course in Gospel Obedience Hereon our knees are ready to grow feeble and our hands to hang down It is no small Relief herein no small Encouragement to continue in our Progress that the Fountain of Electing Grace will never fail us but continually give out Supplyes of spiritual Strength and Refreshment Hence may we take heart and courage to rise again when we have been foyled to abide when the shock of Temptation is violent and to persevere in those Duties which are most wearisome to the Flesh. And they are unacquainted with a Course of Holy Obedience who know not how needfull this Consideration is unto a comfortable Continuance therein Sect. 21 Thirdly It hath the same Tendency and Effect in the Assurance we have from thence that notwithstanding all the Oppositions we meet withall we shall not utterly and finally miscarry Gods Election will at last
Sin who have not that Grace and Holiness in the Renovation of the Image of God which is pleaded for seem to have more peace and Quietness in their Minds They have not that inward Conflict which others complain of nor those Groans for Deliverance Yea they find satisfaction in their Lusts and Pleasures relieving themselves by them against any thing that occasioneth their Trouble Sect. 9 Ans. 1 For that Peace and Order which is pretended to be in the Minds of Men under the Power of Sin and not sanctified it is like that which is in Hell and the Kingdom of Darkness Sathan is not divided against himself nor is there such a Confusion and Disorder in his Kingdom as to destroy it but it hath a Consistency from the common End of all that is in it which is an Opposition unto God and all that is good Such a Peace and Order there may be in an unsanctified Mind There being no Active Principle in it for God and that which is spiritually Good all works one way and all its troubled streams have the same Course But yet they continually cast up mire and dirt There is onely that Peace in such Minds which the strong man armed that is Sathan keeps his Goods in untill a stronger than he comes to bind him And if any one think that Peace and Order to be sufficient for him wherein his Mind in all its Faculties acts uniformly against God or for Self Sin and the World without any Opposition or Contradiction he may find as much in Hell when he comes there Sect. 10 2 There is a Difference between a Confusion and a Rebellion Where a Confusion is in a State all Rule or Government is dissolved and every thing is let loose unto the utmost Disorder and Evil. But where the Rule is firm and stable there may be Rebellions that may give some parts and places Disturbances and Damage but yet the whole State is not disordered thereby So is it in the Condition of a sanctified Soul on the Account of the Remainders of Sin there may be Rebellion in it but there is no Confusion Grace keeps the Rule in the Mind and Heart firm and stable so that there is Peace and Assurance unto the whole state of the Person though Lusts and Corruptions will be rebelling and warring against it The Divine Order therefore of the Soul consisting in the Rule of Grace subordinating all to God in Christ is never overthrown by the Rebellion of Sin at any time be it never so vigorous or prevalent But in the state of unsanctified Persons though there be no Rebellion yet is there nothing but Confusion Sin hath the Rule and Dominion in them And however men may be pleased with it for a season yet is it nothing but perfect Disorder because it is a continual Opposition to God It is a Tyranny that overthrowes all Law and Rule and Order with respect unto our last and chiefest End Sect. 11 3 The Soul of a Believer hath that Satisfaction in this Conflict as that its Peace is not ordinarily disturbed and is never quite overthrown by it Such a Person knowes Sin to be his Enemy knowes its Design with the Aids and Assistances which are prepared for him against its Deceit and Violence and considering the Nature and End of this Contest is satisfied with it Yea the greatest hardships that Sin can reduce a Believer unto do but put him to the Exercise of those Graces and Duties wherein he receiveth great spiritual Satisfaction Such are Repentance Humiliation godly Sorrow self-Abasement and Abhorrency with fervent Outcryes for Deliverance Now although these things seem to have that which is grievous and dolorous prevailing in them yet the Graces of the Spirit of God being acted in them they are so suited unto the Nature of the New Creature and so belong unto the spiritual Order of the Soul that it finds secret Satisfaction in them all But the Trouble others meet withall in their own Hearts and Minds on the Account of Sin is from the severe Reflexions of their Consciences only and they receive them no otherwise but as certain Presages and Predictions of future and eternal Misery Sect. 12 4 A sanctified Person is secured of success in this Conflict which keeps blessed Peace and Order in his Soul during its Continuance There is a two-fold success against the Rebellious Actings of the Remainders of Indwelling Sin 1 In particular Instances 2 In the whole Cause And in both these have we sufficient Assurance of Success if we be not wanting unto our selves 1. For suppose the Contest be considered with respect unto any particular Lust and Corruption and that in Conjunction with some powerfull Temptation we have sufficient and blessed Assurance that abiding in the diligent Use of the Wayes and Means assigned unto us and the Improvement of the Assistance provided in the Covenant of Grace we shall not so fail of actual Success as that Lust should conceive bring forth and finish Sin 2 Cor. 2. 12. But if we be wanting unto our selves negligent in our known Duties and principal Concerns it is no wonder if we are sometimes cast into Disorder and foyled by the Powers of Sin But 2. As to the general Success in the whole Cause namely that Sin shall not utterly deface the Image of God in us nor absolutely or finally ruine our Souls which is its End and Tendency we have the Covenant Faithfulness of God which will not fail us for our security Rom. 6. 12. Wherefore notwithstanding this Opposition and all that is ascribed unto it there is Peace and Order preserved by the Power of Holiness in a sanctified Mind and Soul Sect. 13 Secondly But it will be further Objected That many Professors who pretend highly unto Sanctification and Holiness and whom you judge to be partakers of them are yet peevish froward morose unquiet in their Minds among their Relations and in the World yea much outward Vanity and Disorder which you make Tokens of the internal Confusion of the Minds of Men and the Power of Sin do either proceed from them or are carryed on by them And where then is the Advantage pretended that should render Holiness so indispensibly necessary unto us Ans. If there are any such the more shame for them and they must bear their own Judgement These things are diametrically opposite to the Work of Holiness and the Fruits of the Spirit Gal. 5. 22. And therefore I say 1 That many it may be are esteemed Holy and Sanctified who indeed are not so Though I will judge no man in particular yet I had rather pass this Judgement on any man that he hath no Grace than that on the other hand Grace doth not change our Natures and renew the Image of God in us 2 Many who are really holy may have the double Disadvantage first to be under such Circumstances as will frequently draw out their natural Infirmities and then to have them greatned and heightned