cannot properly be said to do the things they would For that kind of Prayer which they would pray is one thing and the prayer which they do make or pray is another the Prayer which they would pray is such a prayer which in all points answereth the holiness and perfection of the Commandment given by God in that behalf that Prayer which they do pray is a Prayer many waies defective having many infirmities cleaving unto it so likewise the hearing and the giving Alms c. And in this sense it is most true that the best of men and women cannot do the things they would And in this sense also the Apostle is to be understood speaking of himself Rom. 7.18 19. How to perform that which is good I find not And again The good that I would I do not How to perform that which is good I find not i. e. I cannot find any course way or means how I may be enabled to perform that which is simply and perfectly good that which in all points answereth the holiness and spiritualness of the Law of God which is the good that I would do the object of my will and desire is not to do any thing weakly and defectively but all things after the most perfect manner and such things as these I find not i.e. by all the care that I can take nor by all the diligence that I can use I cannot find how to perform By the way the Apostle saying unto the Galatians So that ye cannot do the things that ye would is as a Sword passing through the soul of those who are called perfectionists amongst us casting down the Crown of their conceit of perfection to the ground unless they dally with the word and by perfection mean that which all understanding and sober Christians admit of and hold as well as themselves such a perfection as sometimes passeth in the Scriptures under that name and is ascribed unto the Saints viz. A comparative perfection i. e. such an excellency whether in faith or knowledge or manners or tenour of life and conversation which is in persons termed spiritual above what is found in those termed Babes in Christ and carnal there is no man that understandeth any thing in the Scriptures but acknowledgeth thus much very attainable in this life but if by perfection they mean that which is strictly and properly such viz. such a state wherein men and women sin not offend not at all the Scripture hath given express Sentence against them and their conceit of perfection over and over saying in one place Jam. 3.2 In many things we offend all In another Ye cannot do the thing ye would In a third Who liveth and sinneth not In a fourth Prov. 20.9 Who can say I have made my heart clean I am pure from my sin To omit other places as full of enmity against the Doctrine of perfection as these but this only by the way But To the Point before us when we affirm Sect. 9 that a being filled with the Spirit will leave no space nor room in the heart or soul of a man or woman for any unclean worldly or sinful lusts to stand and act their parts there Our meaning is that such lusts as these will have no opportunity to magnifie themselves there to make head or gather strength whereby to be much troublesome unto us they will not be able to conceive as James speaketh Jam. 1.15 Lust when it hath conceived bringeth forth sin and sin when it is finished bringeth forth death As you have some Plants and Trees that with much a do will grow and live for a while in the Earth or Soyl or Air but will not thrive or flourish or bear fruit according to their kind but may be resembled to the Widow the Apostle speaketh of living in pleasure They are dead even whilst they live So likewise when ye are filled with the Spirit though the flesh will be flesh still and be ever and anon attempting and putting forth yet there will be no great heart or strength in these attempts they will be but faint and weak as despairing of any gratification or fulfilling this is evident from the Scriptures and particularly from that Gal. 5. from whence we even now heard that by reason of the contrary lustings of the Flesh against the Spirit men cannot do the things they would in the sense lately opened by reason of the interruption and opposition of the Flesh to the Spirit yet saith the Apostle in the next preceding verse Gal. 5.16 This I say then walk in the Spirit and ye shall not fulfil the lusts of the flesh or as the original hath it somewhat more emphatically ye shall at no hand or in no wise fulfil the lusts of the Flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a double negation Now to walk in the Spirit or by the Spirit is the same thing which the Apostle calls elsewhere a being led by the Spirit i. e. an uniform subjecting himself to the motions and holy suggestions or overtures of the Spirit of God in him And to walk in the Spirit or to be led by the Spirit supposeth some degree at least of being filled with the Spirit because if the Spirit do not bear and beat somewhat strong in the Souls and Consciences of men they will not be led uniformly by him because where he I mean the Spirit doth not bear to some considerable degree of strength the Flesh will overbear his motions even as a strong Tide or stream will carry a Ship down against the Wind unless it blow a stiff Gale But if men be filled with the Spirit so that the exhibitings and quicknings thereof be pregnant and lively and the impulses and bearings thereof upon the Conscience and Soul be stiff and strong and with power the inclinations motions and lustings of the Flesh will be overborne and stifled even as a Vessel upon the water meeting a stout Ship running before a strong gale of wind is easily overset and run under water by her If you be full of the Spirit these lusts themselves will fly from you and there will be no abiding for them in you they will take no pleasure at all in such a soul neither will such a Soul find much to do with them there will be an agreement on both Parties to divide and separate they are contrary one unto another and they cannot dwell together because they are not agreed and in this case the strong must keep possession and the weaker must give place And he that is in you saith John speaking of the Spirit of God is greater than he that is against you Now the World and the things of it are the Devils black Retinue and Regiment that attend upon him that promote the Affairs of his Kingdom and when the case is come to this that the Soul must be possest and inhabited by one Spirit either by him that is greater or him that is lesser and his Retinue in this case
instinct and they do not depend upon the consent of the will or discourse of reason The latter kind of these lustings are such which have gained or gotten the consent of the will unto them and hereby they conceive as James speaketh Jam. 1.15 i. e. are made pregnant like a woman that is with Child so have such lustings as these the Act or Deed it self of sin in their womb or bowels Then when lust hath conceived it bringeth forth sin and sin when it is finished i.e. actually or externally perpetrated or committed bringeth forth death Then when lust hath conceived c. This clearly supposeth that there is or may be a lust or lusting which in this respect is Virgin like hath no corruption of the act of sin in it wherein the act of sin is not formed or shaped This kind of lust we speak of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek word expresseth it the first motion or moving of nature in a man which is exerted or put forth before a man intends thinks or knows any thing of it This kind of lust may be troublesome unto a man and find him inward exercise and work more than enough to suppress it as it riseth that so the will and consent may not touch it or come at it yet this is not the lusting of the Flesh which doth much obstruct the Spirit in his way or prejudice the souls being filled with him Paul was a man that was abundantly filled with the Spirit and yet he saith that he knew that in him that is in his Flesh as he interprets dwelleth no good thing Rom. 7.18 And that he saw ver 23. i. e. discerned felt or perceived another Law in his members warring against the Law of his mind and bringing him into captivity i. e. endeavouring to bring him into captivity to the Law of sin which was in his members meaning unto it self by an Hebrew kind of Dialect which many times uses and repeats the Antecedent for the Relative I thank my God saith the Apostle Paul 1 Cor. 1.4 alwaies on your behalf for the grace of God not for his grace which is given unto you c. So again Eph. 4.16 From whom the whole body maketh encrease of the body meaning of it self See also Luke 3.19 Now the Apostle saying That in him i.e. in his flesh there dwelt no good thing meaning but abundance of that which is naught or dangerous according to the Rule often upon occasion delivered unto you viz. That Adverbs of denying signifie the contrary of these words with which they are joyned implies and signifies that the fleshly part of him which he calleth his members ver 23. i. e. his body was ever and anon occasioning his spirit or soul being so near in conjunction with it to bubble or put forth in some vain foolish or sinful desire or other which made him work without end partly in lamenting over himself by reason of them and their mingling themselves with all his services and spiritual actings and doings Partly in a solicitousness and careful watching over his heart or will lest they came to be confederate with them in respect of this turmoil he still had with his flesh and body ver 24. He crieth out O wretched or miserable man that I am who shall deliver me from this body or from a body of death i.e. From a body that worketh or createth all sorrow trouble and care to me I thank God saith he through Jesus Christ our Lord meaning that that deliverance from that body of death he speaks of which was procured unto him by Jesus Christ and which he had in his eye as coming apace towards him provoked him to a signal thankfulness unto God for his grace towards him in such a deliverance and so concludeth the Chapter So then with my mind I my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same person I or he or that man that is I serve the Law of God but with my flesh the Law of sin With my mind I my self serve the Law of God that is yield obedience unto it with an intent and desire hereby to honour it with my mind I my self thus serve it In this Discourse Paul maketh a plain opposition between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and my self or between him and himself affirming that he did many things which he himself did not and was resolved not to do I man may be said in the general and common language to do whatsoever he doth upon any terms whatsoever viz. what he doth causelesly what he doth contrary to the desire of his soul and which he doth thorough violence of temptations c. But a man himself cannot in emphaticalness of expression be said to do any thing but what he doth with his heart and soul with a full and free consent of his will c. And so our Apostle who was very far from flattering himself yet acquits himself from that which was done by him contrary to the bent and frame of his heart and without consent of his will by casting it upon sin that dwelt in him i. e. that sinful weakness which kept possession of his Flesh Now if I do that which I would not it is no more I that do it but sin that dwelleth in me It is no more I meaning that all the while he did that which was evil and sinful for him to do with his entire will and full consent it was he himself that did it and not the sin or sinful weakness that dwelt in him but now saith he since the frame of my heart and bent of my will standeth against that which I do in this kind from hencesorth I may truly speaking Evangelically discharge my self from the doing of it and arraign that weakness which inseparably hangeth upon me as the Author and Actor of it I have stood somewhat the longer upon the opening of this passage of the Apostle because I desire with as much evidence and satisfaction as may be to make out this unto you that so you need not be discouraged in the course or way of your endeavours to be filled with the Spirit by such kind of lustings of the flesh within you as these we have spoken so much of though they should still haunt and follow you in as much as you have heard that he that was filled almost to the brim with the Spirit was notwithstanding obnoxious to such a lusting Such Lusts as these do not intoxicate bewitch or drink up your Reason Judgments or Understandings but they may remain whole and intire unto you them notwithstanding for any spiritual work or service and consequently for comporting with the Spirit of God in order to his filling you with himself But Secondly Those words of James Then when Lust hath conceived Sect. 14 it bringeth forth sin c. as plainly shew that Lust also may be so intreated and dealt with as to be made pregnant and big with the
as his own expression is seeking whom he may devour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. whom he may devour at once 1 Pet. 5.8 and with as much haste as possible may be meaning by filling them with all unrighteousness with uncleanness love of this world fearlesness of God and of his Laws Precepts and Commands For he namely Satan hath no other weapons to destroy men and women withal but these And in these and in these only lye his murthering and devouring attempts So that where he meets not with one that is greater and stronger than himself to oppose him And there is but one to stand in his way of whom the Apostle John gives this testimony That he that is in you namely the Saints is greater than he that is in the world 1 Joh. 4.4 I say When he meets not and is not encountred by this Spirit of God that is stronger than he Yea if this Spirit have not advanced in his strength and assistance by the means before spoken of to some good degree in the hearts and souls of men He namely the evil one is very likely to prevail yea and questionless will prevail over men and fill the hearts and inward parts of men with all unrighteousness covetousness love of the world c. and with all manner of sinful inclinations dispositions and propentions which will be their ruine For sin as the Apostle James testifieth when it is finished bringeth forth death Jam 1.15 When it is finished i. e. impenitently persisted in unto the last it certainly bringeth damnation or eternal destruction upon men Or if you will thus Sin when it is finished or perfected that is when it is raised hath much of strength and power in the heart and soul of a man and when they are full of sin Then it is apt and likely to bring forth death the workings and operations thereof incline and tend strongly that way yea and will certainly issue in Death as was even now hinted if it be not stopped in its way by a more than ordinary care and diligence to make resistance against it Now that Satan or the evil Spirit will certainly prevail with men and women to fill themselves with him or with his fruits unless they be filled or in a way of filling themselves with the Spirit of God is evident upon these two gradual considerations taken together First Sect. 4 If men shall be found to be wholly destitute and devoid of the Spirit of God and as it were altogether flesh so that they have not wherewith to oppose or to make any resistance against the devil or evil Spirit in any kind or at least to any considerable degree Then is it no marvel if he prevail over men For that which is flesh in men whether we take it for that which is properly so called the body or outward man considered simply as such or whether by flesh we mean that which is born of the flesh according to our Saviours expression Joh. 3.6 i.e. inordinate desires sinful inclinations and lusts that are ingendred and occasioned by the flesh I say in both these considerations whether we take the flesh either litterally or metaphorically it is wholly confederate with Satan against the soul and spiritual life of man ready to open unto him and comport with him in all his dangerous and destructive applications of himself unto them and consequently such men that are only flesh or full of it receive the Laws of their minds from the inspiration thereof and are not furnished with any principles wherewith to oppose him and as it is said concerning John the Baptist That they that persecuted him did unto him whatsoever they listed (a) Mat. 17.12 Mar. 9.13 Even so the Scriptures speak of or concerning such persons as we are now treating of That Sathan carrieth them captive at his will (b) 2 Tim. 2.26 and filleth them with what kind of lusts and uncleanness he pleaseth yea and to what degree he pleaseth When men are filled with the Holy Spirit so that it acteth with much strength and vigour in them and that they are subdued and brought under the power thereof the Scripture is used to speak of them as wholly diabled and debilitated to sin So the Apostle Paul speaketh concerning himself and of such others that were made partakers of the same anointing with him For we can do nothing against the truth but for the truth 2 Cor. 13.8 So on the contrary they that are filled with the spirit of the devil have nothing in them but what is born of the flesh and therefore they can do nothing for but against the truth no not in their own souls judgments and consciences still comporting with Sathan against the truth and their own peace and comfort But It is a Question perhaps of no easie resolution Whether there be any person man or woman under heaven who is wholly destitute of the Spirit of God unless it be those which have blasphemed the Spirit of God and have stumbled at that stumbling stone which will certainly not only break but grind all to powder which shall fall under it That sin which is the seed of immortal eternal and irreconcileable hatred and alienation between the Spirit of God and the Spirit of him whosoever he be that hath committed it I mean the sin against the Holy Ghost I rather at present incline to the affirmative part of the Question and do conceive That there is no person of mankind who from or after his first enlightening by the Spirit of God upon and after his coming into the world under the guilt of any sin or sins whatsoever except that sin only before excepted that is at any time untill the day and hour of his death wholly bereaved of the presence and assistance of the Spirit of God with him Of which my apprehensions I have as I remember heretofore given some account and may possibly have occasion to speak more largely unto it hereafter But for the present Whereas some in the Scripture are said not to have the Spirit Jude the 19 verse sennsual not having the Spirit a Scripture formerly made use of upon another occasion I answer the meaning is not as if they had no degree or presence Sect. 5 or no assistance of or from the Spirit of God within them But this by not having the Spirit is meant That there was no appearance of the exercise of the Spirit is meant That there was no appearance of the exercise of the Spirit of God in them They appeared unto the judgments of men as such who had not the Spirit their lives and conversations were such which did not shew forth any presence of the Spirit of God in them A person in the Scripture Phrase is said not to have that which he doth not make use of or improve or that which he doth not seem to have For unto every one that hath saith our Saviour Mat. 25.29 shall be given and he shall
therefore the duty of all Christians to be filled with the Spirit Sect. 1 because if they be not filled Reason 1 or do not endeavour to be filled with the Spirit of God they will certainly be filled with some one or other worse Spirit which will lead them aside into the waies of sin and vanity and of darkness and death And most certain it is the duty of all Christians to do all things that are requisite and necessary for the preventing of so great an evil and misery coming upon them as this namely of being filled with any spirit contrary to the Spirit of God and spirit of sin and wickedness whatsoever That it is simply necessary to prevent such a polution or defilement so miserable a state and condition as this is not or at least ought not to be a question unto any man who minds but to any degree the things of his peace Now that it is a duty lying upon all c. to be filled with the Spirit is evident if we shall consider that there are many other Spirits abroad in the world every one of which hath a direct antipathy to the holy Spirit of God That which the Apostle John speaketh more particularly of Doctrines Beloved believe not every Spirit but try the Spirits whether they are of God 1 Joh. 4.1 may be said of Spirits in general For there are many Spirits walking up and down in the World Isa 19 3. a spirit of perverseness Deut. 32.5 a spirit of whoredom Hos 4.12 a spirit of covetousness Ezek. 33.31 a spirit of slumber Rom. 11.8 a spirit of fear 2 Tim. 1.7 Now when principles or dispositions in men whether they be disposions unto vertue and holiness or unto sin and vice are grown up unto any fulness so that they put forth themselves with force and are vigorous and active in them It is usual in the Scripture language dialect or manner of speaking to express such or such principles or dispositions by the name of Spirit As when love acteth vigorously in men to express it by the name of the spirit of love So a meek and humble frame of heart by a spirit of meekness So on the other hand a perverse and froward spirit by a spirit of perverseness an inordinate love of money or inordinate coveting after riches by a spirit of covetousness Sect. 2 Now the reason of this denomination to call covetousness where it is strong and raised in men and when they favour strongly of it by the name of a spirit of covetousness and so of fear when it is active and vigorous in men by a spirit of fear There is the same consideration to be had of love meekness holiness c. for these principles or dispositions when they are active and vigorous are as well denominated unto us by the name of spirit as those which are of a contrary nature and import The reason hereof is First to shew that when principles and dispositions in men are raised to any great degree of strength and become vigorous and active and have gotten any considerable power in or over men if I may so speak they are hard to be resisted Even as Spirits or Angels who as the Psalmist saith excell or according to the Hebrew reading in the Margin are mighty in strength Psal 103.20 they are yery potent and powerful not easie to be resisted in their operations Even so it is with principles and dispositions when they are grown to any considerable height in men and become strong and potent they are hard to be resisted and therefore called by the Holy Ghost by the name of Spirit Or else happily the reason may be which I chiefly eye because all dispositions in men and principles of action whether good or evil when ever they are raised any whit high and have gotten strength within them there is some spirit or other good or evil that mingleth it self with them and by this means doth add vigour and strength unto them and doth raise them above that measure and pitch of strength and activity which they would never be raised unto without the interposure of some such Spirit good or evil properly so called It is true When holy dispositions in men are in their greatest strength and glory there is but one Spirit by which they are acted and that is the Spirit of God or the Holy Ghost who through the infiniteness of his power doth answer yea more than anwer yea even far surpass in power the innumerable company of unclean Spirits and therefore when holy dispositions and inclinations are raised in men though they be many and various and spring from different principles in the heart and soul of a man Yet this one and indivisible spirit is able through or by means of his concurrence with them and influencing of them to add strength power and energie unto them and enable every one of them to fructifie and bring forth genuine fruit according unto its respective kind But now as concerning evil and sinful principles and dispositions it is very probable that the case is far otherwise For as there is a vast number and company of devils and unclean spirits so is it no waies dissonant unto reason to conceive that they have their distinct imployments and offices One sort of them may be employed to raise stir up and strengthen a spirit of uncleanness in men Another a spirit of covetousness A third a spirit of malice and revenge A fourth a spirit of gluttony and excess c. The * Eph. 1.21 Col. 2.15 Mat. 12.25 26. Scripture and that not obscurely seems to countenance this notion viz. that they are ranged into orders and are under a kind of regiment and that they are in a straight band league and confederacy to carry on one and the same grand design And if so their nature considered viz. their wisdom and subtilty it is most probable that every one of them is imployed according to his proper genius Some because they are of a more bloudy and cruel nature than others may be employed to stir up and to strengthen in men a spirit of malice and persecution Others that are otherwaies disposed may be imployed to stir up and cherish a spirit of pride and wantonness A third sort of them whose genius lyeth that way to strengthen and increase a spirit of error But we may have occasion to speak more of this afterwards In the mean season this is that which we say in the reason in hand Sect. 3 That unless men shall take a course to be filled with the Spirit of God they will by degrees at least and perhaps sooner than they are aware be filled with some evil and contrary spirit a spirit of some sin and wickedness one or other The reason hereof is plain and near at hand because the evil and unclean Spirit that is the old Serpent Job 1.7 commonly called the Devil who walketh up and down the world compassing the earth too and fro
by the teaching authorizing or commanding of another really distinct from him that speaketh most certainly cannot be God Secondly A person may be said not to speak of himself the main strength subtilty and fallacy of this Argument lieth in that Phrase of himself viz. when he doth not speak of himself alone or without the co-speaking of another person with him for this you are to know and remember that many times the exclusive Particles only and alone are not expressed in the Scriptures when yet indeed they are to be necessarily understood thus Deut. 6.13 and so again 10.20 where Moses speaks thus unto the people Thou shalt fear the Lord thy God and serve him the meaning is Thou shalt serve him only or alone as our Saviour himself citing the place in the New Testament expoundeth it Thou shalt worship the Lord thy God and him only or alone shalt thou serve Mat. 4.10 So Joh. 12.44 He that believeth on me believeth not on me but on him that sent me Believeth not on me i.e. not on me only or alone he hath not only one string to his bow for there is one besides me to support his Faith viz. my Father And our Saviour speaking of the branches of a Vine in that Parable Joh. 15. opposeth this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to that which is wholly from another in one kind or other much less from another differing in nature and substance from the said branch but to the solitariness or sole vertue of the branch being separate from the Vine As the branch cannot bear fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it self except it abideth in the Vine ver 4. And in the Application of the Parable ver 5. he expresseth the spiritual notion or thing which answereth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth a separation from or exclusion of another I am the Vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because without me i. e. being separated or divided from me through unbelief ye can do nothing Now then in this latter sense of the Phrase speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of himself it is true the Holy Ghost speaks not of himself no more doth God the Father For God the Father speaks not of himself alone without the Son and without the Holy Ghost for both these speak together with him i.e. joyn in the same Action of speaking or of revealing things unto men which I suppose is that kind of speaking which is attributed to the Holy Ghost in Joh. 16.13 which is the grand Scripture wherein our Adversaries put their strength Howbeit when the Spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever he shall hear that will he speak As the Lord Christ speaketh Joh. 5.17 My Father worketh hitherto and I work meaning that he and the Father wrought together and hence it is that as the speaking i. e. the revealing of spiritual things is here attributed unto the Holy Ghost so elsewhere it is ascribed unto the Father Mat. 16.17 11.25 Joh. 6.45 And sometimes to the Son Mat. 11.27 Luke 10.22 and frequently to God indefinitely taken i.e. for God the Father Son and Holy Ghost considered as one and the same God Gal. 1.15 Phil. 3.15 and elsewhere so that when Christ for the comforting and strengthening of the Faith of his Disciples telleth them that the Spirit when he cometh shall not speak of himself his meaning is that the Testimony of the Spirit in revealing what he shall reveal unto them shall not be a single Testimony which is less creditable he shall speak and reveal nothing unto them but wherein the Father and himself shall agree We might add for the further clearing of the Phrase of himself that we find in Joh. 11.51 where the Evangelist speaketh concerning the speech of Caiaphas the High Priest that it was expedient that one man should die for the People and not the whole Nation to perish This saith the Holy Ghost here of him spake he not of himself but as being High Priest Now the meaning hereof is not as if that Caiaphas had this saying dictated unto him or as if he were any way authorized or countenanced or had the saying suggested unto him from another or that there was another that did over-rule and guide and govern his lips or his tongue in bringing forth such a saying For the meaning cannot be that he spake it from the Holy Ghost for certainly the Holy Ghost could not be the Author of any such Counsel of putting the Lord of Life to death nor any way encouraging or aiding to such a work as this but yet the Holy Ghost had a hand in the business not in suggesting the Notion or wicked Counsel into the High Priest but he did over-rule and cause his Tongue to issue such words and sayings which having another Principle in his heart it is like if he had been left unto himself he would have brought out some other kind of way and said something which would have tended to the destroying or taking away the life of Christ but that it was brought out in that form of words which had a Prophetical face in them there was some kind of interposure of the Holy Ghost as there is in many Actions and sinful Sayings of men many times their tongues are over-ruled though the substance of what they say is evil yet there are some strains in it which are from a Principle Superiour unto themselves Now I say apply we the distinction of the Phrase speaking not of himself to the Argument and you will readily find the weakness and insufficiency of it And that there are four terms which alwaies make a fallacious Syllogism that is if the same words be taken in one sense in one Proposition and in another sense in the other Proposition this now maketh four terms and so maketh the Syllogism void and inconclusive of any thing So much for this Argument He that speaketh not of himself is not God the Holy Ghost speaketh not of himself therefore he is not God If we take the Phrase speaking not of himself in the latter sense explained so the Major Proposition is false for he may be yea and truly is God who in this sense speaketh not of himself i.e. who speaketh not but in conjunction with others If you take the said words in the former sense so the Major Proposition is true but the Minor is false For the Holy Spirit doth speak of himself in this sense i. e. he speaketh the same thing with the Father and the Son and doth not speak by the motion or direction of any person or being separated from him The fourth Argument is of affinity with the former Sect. 10 and presenteth it self in this form He that heareth from another what he shall speak is not God the Holy Ghost doth so
the World by making of the Stones of the Earth Children unto Abraham This needs no other proof but only the Testimony of so many thousands that do acknowledge themselves to be brought into Captivity unto Jesus Christ by the Ministry The Trophies of the Gospel are hung up in the sight of the World in all the parts and quarters of it it hath cast down in men and women many a strong hold many high thoughts have been thrown down by the efficacy and power of it it is of an undermining nature and of the Wisdom of the Flesh and of the World which are the Enemies that it meeteth with and hath to encounter in the course of it alas it maketh straw and stubble and rotten wood it doth detect and demonstrate the vanity and emptiness of this Wisdom and maketh it evident to the Consciences of men that if they will follow such and such Principles Notions and Apprehensions as they bring with them to the Gospel they are lost men they mistake the way of life and peace and shall most certainly come to the Chambers of death and Eternal destruction in the end And as for such things which it commendeth for truth it doth so fortifie the truth of them upon such terms of excellent demonstration conviction and power that except men be desperately bent and set upon their own ruine and destruction they cannot but give place to it and fall down before it and say of a truth this is indeed no other but the wisdom of God Thirdly That it might have been or yet may be as effectual unto the men we speak of if they would but remove that which obstructeth the efficacy and power of it is evident from many places Joh. 5.44 How can ye believe which receive honour one of another As if he had said that if they had not resolved that they would retain and not cast out from them that wicked and crooked humour and disposition of theirs viz. to seek honour one of another to seek the great things of this World and so to strengthen themselves in thier fleshly interest this way they might have believed as others did This therefore was the only thing that stood in the way of these people and was as walls and bars in the way of believing they did divide and give out their strength in seeking after honour and wealth c. and as Theives use to do divide parts amongst themselves Now so long as they were thus resolved to stick together they kept one another in their way and course upon such terms that they could not believe For by this means as the Artificers said of their Craft they had their living much of their wealth and honour came in upon the account of the credit and opinion men had of them Now when Jesus Christ did preach Doctrines contrary to the waies and policies of these men which did detect their nakedness and discover their wickedness and unworthiness they resolved to stand one by another and defend one another so that it was all one what he should say unto them they were bent upon their course For there is nothing but if men will be wilful they may withstand even the efficacy of the Gospel it self If it be here demanded Sect. 19 But is the Ministry you speak of no more efficacious or powerful than to be obnoxious unto the resistance of men Are men able by one means or other to hinder the efficacy and power of it Or is it not reasonable to conceive that the efficacy of the Ministry should consist as well in removing that out of the hearts and minds of men whatsoever it be that obstructs the efficacy of it otherwise the saving efficacy of it as in any other vertue property and power of it whatsoever Or if it be not efficacious enough to remove that out of mens waies which hindereth the saving efficacy of it wherein is it to be esteemed for any efficacy in it at all If it be not effectual to save men all the efficacy otherwise is not to be regarded I reply First That the Ministry of the Gospel cannot be conceived to be more effectual than the Holy Ghost or Spirit of God now that the Holy Ghost may be and is resisted by men appeareth Acts 7.51 where it is said that they had alwaies resisted the Holy Ghost therefore it is very clear that the Ministry of the Gospel may be resisted we know that the Arm of Christ was the mighty Arm of God his out-stretched Arm yet the Scripture saith that the unworthiness of the people was such that he could do there namely in his own Country no mighty works Mat. 13.58 Mar. 6.5 And the reason of this again was because they did not set their hearts upon the consideration of such things as he did nor upon the words which he spake therefore he could do no great works that is he had no mind or will to do them Now when a man is unwilling to do a thing he may according to Scripture Dialect and manner of speaking Gen. 39.9 2 Cor. 13.8 1 Joh. 3.9 be said to be unable to do it That Christ could not do any great work there was because it did circumstances being as they were not stand with the Wisdom by which his Will was steered nor with those Rules of Righteousness Holiness Justice and Mercy by which he was acted in his whole course So it is in the Ministry of the Gospel if men shall behave themselves at any such desperate rate of unworthiness or of slothfulness and oscitancy or especially stubbornness and stoutness of spirit that they still take hold of any pretense to oppose the truth that is coming upon them like an Armed man if men I say do suffer themselves in any such strain of Impiety and opposition against God the Ministry of the Gospel is not like to have its effect upon them in respect of the beneficial end of it it is true the Holy Ghost even when he was resisted was full of power and did vindicate himself very gloriously in the Consciences of those that did resist him and yet it is said he was resisted because he was put by from that blessed work those saving effects which otherwise he was purposed to have done and to have accomplished Even so the Ministry of the Gospel let men oppose it and let men seek Pleas and Pretenses to decline it yet nevertheless it is full of power and authority even over those who shall rebel with the highest hand against it it doth act with terrible power and conviction even upon the hearts and souls and consciences of them and leaves deep impressions of the power and glory of it Secondly The efficacy of the Ministry of the Gospel doth not stand in the actual conversion of men or in the actual edification of men nor in making of men actually willing to be converted or turned unto God for if it were to be estimated or measured by this Rule it might
in our Attonement with God there is another thing included and is inseparable from it viz. special interest in the love and favour of God Indeed with men as I said the case may be otherwise when there hath been an Attonement and Reconciliation made between two persons at a distance yet they may remain as strangers one unto another there is no necessity that upon the making up of the breach there must be intimate love and friendship But it is otherwise with God he never comes to be reconciled unto any but presently he opens his heart and soul and doth entreat them graciously upon their attonement made Now then if men for whose sins God hath accepted the Attonement made by Christ be not only delivered from all danger of suffering by his displeasure but further be received and entertained into the greatest respects of love and friendship Evident it is that they who are possessed of and do enjoy these two Priviledges especially being assured of their possession in this kind are in a good capacity of enjoying free Communion with God What should there be to hinder And he that is filled with the Spirit as he must of necessity be in the possession of both cannot but know that his Attonement is made with God and so as we have lately shewed he must needs have assurance also that he stands thus possessed of them Yet Secondly Sect. 18 There was another thing mentioned as proper to compleat that capacity we speak so much of I mean of enjoying free Communion with God This was the testimony of a man's Conscience upon good grounds that he walketh not nor alloweth himself in any known sin either of Commission or Omission whatsoever no not in the sin of neglecting to enquire after the good and holy and perfect will of God concerning him He that is armed with this Brestplate of Righteousness may stand like a Prince before the great God of Heaven and Earth for he hath the greatest security that Heaven lightly can give him that he is in favour with God 1 Joh. 3.21 If our hearts condemn us not then have we confidence towards God if our hearts i.e. our Consciences condemn us not i.e. by a Metonymie of the Effect put for the Cause if our Consciences do not charge sin upon us do not upbraid us with voluntary and habitual neglect of or disobedience unto the Command of Christ then have we confidence or boldness or liberty of face or of speech as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly signifieth towards God By the way the Apostle is here to be understood of such persons whose hearts or consciences are in some measure enlightned with the knowledge of the waies and Precepts of God and more particularly with the knowledge of his Precept or Command of believing in his Son Jesus Christ as it followeth in ver 23. And this is his Commandment that we should believe in his Son Jesus Christ For otherwise many mens hearts may not condemn them yea may possibly commend and justifie them who yet have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any confidence at least not any right or ground of confidence as some expound the word towards God The hearts of those I formerly instanced who thought they should do God good service in putting the Disciples of Christ to death did not condemn them at least in this and if not in so great and broad a sin as this possibly not in any other yet had they no right or ground of boldness or confidence towards God So likewise they of whom the Apostle speaks Col. 2.18 in this Chapter and gives this Character that they were vainly puft up in their fleshly minds whose hearts were established as he speaks elsewhere not by grace but by meats it is like their hearts did not condemn them yet had they not ground of confidence towards God So also Paul himself had confidence enough in himself when he had no ground when he thought he ought to do many things against the name of Christ Therefore we must needs limit the Apostle John in the passage before us to persons who have some competent knowledge of the Gospel and of the great things contained in it And indeed if we look narrowly to it he seems to speak appropriately unto such and of such only Beloved if our hearts condemn us not c. And whereas being understood of such he saith Then have they confidence towards God his meaning is not that all such actually and de facto have this confidence but that they have a right to it and ground for it and upon consideration and enquiry may have it As many things in Scriptures are said to be done by men when it is meet they should do them or have a good ground or reason for the doing of them Thus Rom. 6.8 If we be dead with him we believe that we shall live with him We believe i.e. we have ground or reason sufficient to believe that we shall live with him So 1 Joh. 2.29 If ye know that he is righteous ye know that every one that doth righteousness is born of him i.e. of God i.e. ye may know there are means in abundance whereby ye may know that he who doth righteousness and he only is born of God meaning that he proceeds from him according to this new capacity or new birth which is nothing else but a participation of the Divine Nature As Children have Communion with their Parents in their nature so he that doth Righteousness is partaker of the same Nature with God and Jesus Christ And so when God saith speaking of Abraham Gen. 18.19 That he will command his Children and his House after him and they shall keep the way of the Lord he doth not suppose that they would certainly keep the way of the Lord for we know many of them did otherwise and were cast out of his sight therefore this is not spoken by way of strict Prophesie as if God had foretold what Abraham's House and Family and Posterity after him should do it and therefore the meaning must be that they had ground in abundance to have done what Abraham commanded them viz. to keep the way of the Lord. Now then when he saith If our hearts condemn us not then have we confidence towards God he clearly implies that where the heart of a man or woman doth in the sense declared condemn them i.e. charge them with the customary and willing practice of any known sin or neglect of any Command of God there can be no place for any boldness or confidence towards God The reason is because fear and dread of Divine Displeasure follows the consciousness of sin as the shadow follows or attends the body in the Sun It doth not indeed alwaies follow sin because sin many times is committed where it is not known but wherever it is committed with knowledge or against knowledge for these are the same in the case we speak of there it is alwaies accompanied