us much to blame that we do not more abound in the use of this Means unto the End mentioned Did we abide more constantly in the beholding or Contemplation of the Person of Christ of the Glory and Beauty of his Holiness as the Pattern and great Example proposed unto us we should be more transformed into his Image and Likeness But it is so fallen out that many who are called Christians delight to be talking of and do much admire the vertuous Sayings and Actions of the Heathen and are ready to make them the Object of their Imitation whilest they have no thoughts of the Grace that was in our Lord Jesus Christ nor do endeavour after Conformity thereunto And the Reason is because the Vertue which they seek after and desire is of the same Kind with that which was in the Heathen and not of that Grace and Holiness which was in Christ Jesus And thence also it is that some who not out of Love unto it but to decry other important Mysteries of the Gospel thereby do place all Christianity in the Imitation of Christ do yet indeed in their practice despise those Qualities and Dutyes wherein he principally manifested the Glory of his Grace His Meekness Patience Self-denyal Quietness in bearing Reproaches Contempt of the World Zeal for the Glory of God Compassion to the Souls of men Condescentions to the Weaknesses of all they regard not But there is no greater Evidence that whatever we seem to have of any thing that is good in us is no part of Evangelical Holiness than that it doth not render us conformable to Christ. Sect. 60 And we should alwayes consider how we ought to act Faith on Christ with respect unto this End Let none be guilty practically of what some are falsely charged withall as to Doctrine Let none divide in the Work of Faith and Exercise themselves but in the one half of it To Believe in Christ for Redemption for Justification for Sanctification is but one half of the Duty of Faith It respects Christ only as he died and suffered for us as he made Attonement for our sins Peace with God and Reconciliation for us as his Righteousness is imputed unto us unto Justification Unto these Ends indeed is he firstly and principally proposed unto us in the Gospel and with respect unto them are we exhorted to receive him and to believe in him But this is not all that is required of us Christ in the Gospel is proposed unto us as our Pattern and Example of Holiness And as it is a cursed Imagination that this was the whole End of his Life and Death namely to exemplifie and confirm the Doctrine of Holiness which he taught so to neglect his so being our Example in considering him by Faith to that End and labouring after Conformity to him is evil and pernitious Wherefore let us be much in the Contemplation of what he was what he did how in all Instances of Duties and Trials he carried himself untill an Image or Idea of his perfect Holiness is implanted in our Minds and we are made like unto him thereby Sect. 61 4 ly That which principally differenceth Evangelical Holiness with respect unto the Lord Christ from all other Natural or Moral Habits or Duties and whereby he is made Sanctification unto us is that from him his Person as our Head the Principle of spiritual Life and Holiness in Believers is derived and by vertue of their Vnion with him real Supplyes of spiritual Strength and Grace whereby their Holiness is preserved maintained and encreased are constantly communicated unto them On the stating and proof hereof the whole difference about Grace and Morality doth depend and will issue For if that which men call Morality be so derived from the Lord Christ by vertue of our Union with him it is Evangelical Grace if it be not it is either nothing or somewhat of another Nature and Kind for Grace it is not nor Holiness neither And all that I have to prove herein is that the Lord Jesus Christ is an Head of Influence the Spring or Fountain of spiritual Life unto his Church wherein I know my self to have the Consent of the Church of God in all Ages And I shall confine the proof of my Assertion unto the ensuing Positions with their Confirmation Sect. 62 First Whatever Grace God promiseth unto any bestoweth on them or worketh in them it is all so bestowed and wrought in by and through Jesus Christ as the Mediatour or middle Person between God and them This the very Notion and Nature of his Office of Mediator and his Interposition therein between God and us doth require To affirm that any good thing any Grace any Vertue is given unto or bestowed on us or wrought in us by God and not immediately through Christ or that we Believe in God yield Obedience unto him or Praise with Glory not directly by Christ is utterly to overthrow his Mediation Moses indeed is called a Mediator between God and the People Gal. 3. 19. as he was an Internuntius a Messenger to declare the Mind of God to them and to return their Answers unto God but to limit the Mediatory Work of Christ unto such an Interposition only is to leave him but one Office that of a Prophet and to destroy the principal Uses and Effects of his Mediation towards the Church In like manner because Moses is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour or Redeemer Acts 7. 35. metaphorically with respect unto his Use and Employment in that mighty Work of the Deliverance of the People out of Aegypt some will not allow that the Lord Christ is a Redeemer in any other sence subverting the whole Gospel with the Faith and Souls of men But in particular what there is of this nature in the Mediation of Christ in his being the middle Person between God and us may be declared in the ensuing Assertions Sect. 63 1 God himself is the absolute infinite Fountain the supream efficient Cause of all Grace and Holiness For He alone is originally and essentially Holy as he only is Good and so the first Cause of Holiness and Goodness to others Hence he is called the God of all Grace 1 Pet. 5. 10. The Author Possessour and Bestower of it He hath Life in himself and quickeneth whom he pleaseth Joh. 5. 26. With him is the Fountain of Life Psal. 36. 9. as hath been declared before This I suppose needs no further Confirmation with them who really acknowledge any such thing as Grace and Holiness These things if any are among those perfect Gifts which are from above coming down from the Father of Lights with whom is no variableness nor shadow of turning Jam. 1. 17. Sect. 64 2 God from his own fullness communicates unto his Creatures either by the way of Nature or by the way of Grace In our first Creation God implanted his Image on us in Uprightness and Holiness in and by the making or Creation
froward Cavillings Sect. 9 2. In particular we are not onely obliged to believe all Divine Revelations but also in the Way Order and Method wherein by the Will of God they are proposed unto us and which is required by the Nature of the things themselves For Instance The Belief of Eternal Life is required in the Gospel But yet no man is obliged to Believe that he shall be eternally saved whilest he lives in his Sins but rather the contrary On this Supposition which is plain and evident I shall in the ensuing Propositions utterly cast this Objection out of Consideration Sect. 10 1 The Decree of Election considered absolutely in it self without respect unto its Effects is no part of Gods revealed Will. That is it is not Revealed that this or that man is or is not elected This therefore can be made neither Argument nor Objection about any thing wherein Faith or Obedience are concerned For we know it not we cannot know it it is not our Duty to know it the Knowledge of it is not proposed as of any use unto us yea it it is our sin to enquire into it It may seem to some to be like the Tree of Knowledge of Good and Evil unto Eve good for Food pleasant to the Eyes and much to be desired to make one wise as all secret Forbidden things seem to carnal Minds But men can gather no Fruit from it but Death See Deut. 29. 29. Whatever Exceptions therefore are laid against this Decree as it is in it self whatever Inferences are made on supposition of this or that mans being or not being elected they are all unjust and unreasonable yea proved contending with God who hath appointed another Way for the Discovery hereof as we shall see afterwards Sect. 11 2 God sends the Gospel to men in pursuit of his Decree of Election and in order unto its effectual Accomplishment I dispute not what other End it hath or may have in its indefinite proposal unto all But this is the first Regulating principal End of it Wherefore in the preaching of it our Apostle affirms that he endured all things for the Elects sake that they might obtain the Salvation which is in Jesus Christ with eternal Glory 2 Tim. 2. 10. So God before-hand commanded him to stay and preach the Gospel at Corinth because he had much People in that City namely in his Purpose of Grace Acts 18. 10. See Chap. 2. 47. Chap. 13. 48. Sect. 12 3 Wherever this Gospel comes it proposeth Life and Salvation by Jesus Christ unto all that shall believe repent and yield Obedience unto him It plainly makes known unto men their Duty and plainly proposeth unto them their Reward In this state of things no man without the highest Pride and utmost Effect of Vnbelief can oppose the secret Decree of God unto our known Duty Saith such a one I will neither repent nor believe nor obey unless I may first know whether I am Elected or no for all at last will depend thereon If this be the Resolution of any man he may go about his other Occasions the Gospel hath nothing to say or offer unto him If he will admit of it on no other terms but that he may set up his own Will and Wisdom and Methods in Opposition unto and Exclusion of those of God he must for ought I know take his own Course whereof he may Repent when it is too late Sect. 13 4 The sole Way of God's Appointment whereby we may come to an Apprehension of an Interest in Election is by the Fruits of it in our own Souls Nor is it Lawfull for us to enquire into it or after it any other way The Obligation which the Gospel puts upon us to believe any thing respects the Order of the Things themselves to be Believed and the Order of our Obedience as was before observed For instance when it is declared that Christ dyed for Sinners no man is immediately obliged to believe that Christ dyed for him in particular but only that he dyed to save Sinners to procure a Way of Salvation for them among whom he finds himself to be Hereon the Gospel requires of men Faith and Obedience This are they obliged to comply withall Untill this be done no man is under an Obligation to believe that Christ dyed for him in particular So is it in this matter of Election A man is obliged to believe the Doctrine of it upon the first Promulgation of the Gospel because it is therein plainly declared But as for his own personal Election he cannot believe it nor is obliged to believe it any otherwise but as God reveals it by its Effects No man ought no man can justly Question his own Election doubt of it or disbelieve it untill he be in such a Condition as wherein it is impossible that the Effects of Election should ever be wrought in him if such a Condition there be in this World For as a man whilest he is unholy can have no Evidence that he is elected so he can have none that he is not elected whilest it is possible that ever he may be Holy Wherefore whether men are Elected or no is not that which God calls any immediately to be conversant about Faith Obedience Holiness are the inseperable Fruits Effects and Consequents of Election as hath been proved before See Ephes. 1. 4. 2 Thess. 2. 13. Tit. 1. 1. Acts 13. 48. In whomsoever these things are wrought he is obliged according to the Method of God and the Gospel to believe his own Election And any Believer may have the same Assurance of it as he hath of his Calling Sanctification or Justification for these things are inseperable And by the Exercise of Grace are we obliged to secure our Interest in Election 2 Pet. 1. 11. But as for those who are as yet Vnbelievers and unholy they can draw no Conclusion that they are not elected but from this Supposition that they are in a state and Condition wherein it is impossible that ever they should have either Grace or Holiness which cannot be supposed concerning any man but he that knowes himself to have sinned against the Holy Ghost Wherefore all the supposed strength of the Objection mentioned lieth onely in the Pride of mens Minds and Wills refusing to submit themselves unto the Order and Method of God in the Dispensation of his Grace and his Prescription of their Duty where we must leave it Sect. 14 To return unto our designed Discourse The Doctrine of Gods Eternal Election is every where in the Scripture proposed for the Encouragement and Consolation of Believers and to further them in their Course of Obedience and Holiness See Ephes. 1. 3 4 5 6 7 8 9 10. Rom. 8. 28 29 30 31 32 33. As unto Mens present Concernment therein it is infallibly assured unto them by its Effects and being so it is filled with Motives unto Holiness as we shall now further declare in particular First The Soveraign and
Ghost And whilst in the substance of what is delivered I have the plain Testimonies of the Scripture the Suffrage of the Ancient Church and the Experience of them who do sincerely believe to rest upon I shall not be greatly moved with the Censures and Opposition of those who are otherwise minded I shall add no more on this Head but that whereas the only Inconvenience wherewith our Doctrine is pressed is the pretended difficulty in reconciling the Nature and Necessity of our Duty with the Efficacy of the Grace of the Spirit I have been so far from waving the Consideration of it as that I have embraced every Opportunity to examine it in all particular Instances wherein it may be urged with most appearance of Probability And it is I hope at length made to appear that not only the necessity of our Duty is consistent with the Efficacy of God's Grace but also that as on the one hand we can perform no Duty to God as we ought without its Aid and Assistance nor have any encouragement to attempt a course of Obedience without a just Expectation thereof so on the other that the Work of Grace it self is no way effectual but in the compliance with in a way of Duty only with the leave of some Persons or whether they will or no we give the preheminence in all unto Grace and not unto our selves The Command of God is the Measure and Rule of our Industry and Diligence in a way of Duty And why any one should be discouraged from the Exercise of that Industry which God requires of him by the Consideration of the Aid and Assistance which he hath promised unto him I cannot understand The Work of Obedience is difficult and of the highest Importance so that if any one can be negligent therein because God will help and assist him it is because he hates it he likes it not Let others do what they please I shall endeavour to comply with the Apostle's Advice upon the Enforcement which he gives unto it Work out your own Salvation with Fear and Trembling for it is God which worketh in you both to will and to do of his own good Pleasure These things with sundry of the like Nature falling unavoidably under Consideration have drawn out these Discourses unto a length much beyond my first Design which is also the occasion why I have forborn the present adding unto them those other Parts of the Work of the Holy Spirit in Prayer or Supplication in Illumination with respect unto the Belief of the Scripture and right understanding of the Mind of God in them in the Communication of Gifts unto the Church and the Consolation of Believers which must now wait for another Opportunity if God in his Goodness and Patience shall be pleased to grant it unto us Another Part of the Work of the Holy Spirit consisteth in our Sanctification whereon our Evangelical Obedience or Holiness doth depend How much all his Operations herein also are by some despised what Endeavours there have been to debase the Nature of Gospel-Obedience yea to cast it out of the Hearts and Lives of Christians and to substitute an Heathenish Honesty at best in the room thereof is not unknown to any who think it their Duty to inquire into these things Hence I thought it not unnecessary on the occasion of treating concerning the Work of the Holy Spirit in our Sanctification to make a diligent and full enquiry into the true Nature of Evangelical-Holiness and that Spiritual â—ase unto God which all Believers are Created unto in Christ Jesus And herein following the Conduct of the Scriptures from first to last the Difference that is between them and that Exercise of Moral Virtue which some plâ—ad for in their stead did so evidently manifest it self as that it needed no great Endeavour to represent it unto any impartial Judgment Onely in the handling of these things I thought meet to pursue my former Method and Design and principally to respect the reducing of the Doctrines insisted on unto the Practice and Improvement of Holiness which also hath occasioned the lengthning of these Discourses I doubt not but all these things will be by some despised they are so in themselves and their Declaration by me will not recommend them unto a better Acceptation But let them please themselves whilst they see good in their own Imaginations whilst the Scripture is admitted to be an Infallible Declaration of the Will of God and the Nature of Spiritual Things and there are Christians remaining in the World who endeavour to live to God and to come to the enjoyment of him by Jesus Christ there will not want sufficient Testimony against that putid Figment of Moral Vertue being all our Gospel Holiness or that the Reparation of our Natures and Life unto God do consist therein alone In the last Place succeeds a Discourse concerning the necessity of Holiness and Obedience some regard I confess I had therein though not much unto the ridiculous clamours of malevolent and ignorant Persons charging those who plead for the Efficacy of the Grace of God and the Imputation of the Righteousness of Christ as though thereby they took away the necessity of an Holy Life For who would much trouble himself about an Accusation which is laden with as many Convictions of its Forgery as there are Persons who sincerely believe those Doctrines and which Common Light gives Testimony against in the Conversations of them by whom they are received and by whom they are despised It was the Importance of the Thing it self made peculiarly seasonable by the manifold Temptations of the dayes wherein we live which occasioned that Addition unto what was delivered about the Nature of Evangelical Holiness seeing if we know these things happy are we if we do them But yet the Principal Arguments and Demonstrations of that Necessity being drawn from those Doctrines of the Gospel which some traduce as casting no good Aspect thereon the Calumnies mentioned are therein also obviated And thus far have we proceeded in the Declaration and Vindication of the despised Work of the Spirit of God under the New Testament referring the remaining Instances above-mentioned unto another occasion The Oppositions unto all that we believe and maintain herein are of two sorts First Such as consist in Particular Exceptions against and Objections unto each particular Work of the Spirit weather in the Communication of Gifts or the Operation of Grace Secondly Such as consist in Reflections cast on the whole Work ascribed unto him in general These of the first sort will all of them â—all under Consideration in their proper Places where we treat of those especial Actings of the Spirit whereunto they are opposed The other sort at least the principal of them wherewith some make the greatest noise in the World may be here briefly spoken unto The first and chief Pretence of this Nature is That all those who plead for the Effectual Operations of the Holy Spirit
are called Prophets and so in general of all the false Prophets mentioned in the Scripture Was it because they meerly pretended and counterfeited a Spirit of Prophesie or had they really any such I Answer that I no way doubt but that they were of both sorts These Prophets of Baal were such as worshipped the Sun after the manner of the Tyrians Herein they had invented many Hellish Mysteries Ceremonies and Sacrifices these they taught the People by whom they were hired Being thus engaged in the Service of the Devil he actually possessed their minds as a Spirit of Divination and enabled them to declare things unknown unto other Men. They in the mean time really finding themselves acted by a Power superior to them took and owned that to be the Power of their God and thereby became immediate Worshippers of the Devil This our Apostle declares 1 Cor. 10. 20. Whatever those who left the true God aimed at to worship the Devil interposed himself between that and them as the Object of their Adoration Hereby he became the God of this World 2 Cor. 4. 4. Him whom in all their Idols they worshipped and adored With a spirit of Divination from him were many of the false Prophets acted which they thought to be the Spirit of their God For they found themselves acted by a superior Power which they could neither excuse nor resist Others of them were meer Pretenders and Counterfeits that deceived the foolish Multitude with vain false Predictions Of these more will be spoken afterwards Sect. 18 Secondly Others there were who spake in the Name and as they falsly professed by the Inspiration of the Spirit of the Holy God With this sort of Men Jeremiah had great Contests For in that Apostatizing Age of the Church they had got such an Interest and Reputation among the Rulers and People as not only to confront his Prophesies with contrary Predictions Chap. 28. 2 3 4. but also to traduce him as a false Prophet and to urge his Punishment according to the Law Chap. 29. v. 25 26 27. And with the like confidence did Zedekiah the Son of Chenaanah carry it towards Micaiah 1 Kings 22. 26. for he scornfully asks him Which way went the Spirit of the Lord from me to speak unto thee That is whereas assuredly he speaketh in me how came he to inspire thee with a contrary Revelation Ezekiel at the same time with Jeremiah was exercised and perplexed with them Chap. 13 14. For this sort of Persons namely false Pretenders unto Divine extraordinary Revelations did of old usually abound in times of Danger and approaching Desolations The Devil stirred them up to fill men with vain hopes to keep them in Sin and Security that Destruction might seize upon them at unawares And whoever takes the same course in the time of deserved threatned impendent Judgments though they use not the same means yet they also do the Work of the Devil For whatever encourageth men to be secure in their sins is a false Divination Jer. 5. 30 31. And this sort of Men is characterized by the Prophet Jeremiah Chap. 23. from vers 9. to 33. where any one may read their Sin and Judgment And yet this false pretending unto the Spirit of Prophesie was very far from casting any contempt on the real Gift of the Holy Ghost therein nay it gave it the greater Glory and Lustre God never more honoured his true Prophets than when there were most false Ones Neither shall ever any false Pretence to the Spirit of Grace render him less dear unto those that are Partakers of him or his Gifts of less use unto the Church Sect. 19 It was thus also under the New Testament at the first preaching of the Gospel The Doctrine of it at first was declared from the immediate Revelation of the Spirit preached by the Assistance of the Spirit made effectual by his Work and Power was accompanied in many by outward miraculous Works and Effects of the Spirit whence the whole of what peculiarly belonged unto it in opposition to the Law was called the Ministration of the Spirit These things being owned and acknowledged by all those who had any false Opinions or Dotages of their own to broach or any other deceit to put upon Christians could think of no more expedite means for the compassing of their ends than by pretending to immediate Revelations of the Spirit For without some kind of credibility given them from hence they knew that their fond Imaginations would not be taken into the least consideration Hence the Apostle Peter having treated concerning the Revelation of God by his Spirit in Prophesie under the Old Testament and the New 2 Epist. chap. 1. v. 17 18 19 20 21. adds as an Inference from that Discourse a comparison between the false Prophets that were under the Old Testament and the false Teachers under the New Chap. 2. 1. But there were false Prophets also among the people even as there shall be false Teachers among you And the Reason of it is because that as they pretended to the Spirit of the Lord in their prophesies saying Thus saith the Lord when he sent them not so these ascribed all their abominable Heresies to the Inspiration of the Spirit by whom they were not assisted Sect. 20 Hence is that blessed Caution and Rule given us by the Apostle John who lived to see much mischief done in the Church by this Pretence 1 Epist. chap. 4. v. 1 2. Beloved beieve not every Spirit but try the Spirits whether they are of God because many false prophets are gone out into the World Hereby know we the Spirit of God every Spirit that confesseth that Jesus is come in the flesh is of God and every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God A two-fold Direction doth the Apostle here give unto all Believers The first by the way of Caution that they would not believe every Spirit that is not receive or give credit to every Doctrine that was proposed unto them as of immediate Revelation and Inspiration of the Spirit He intends the same with the Apostle Paul Ephâ—s 4. 14. who would not have us carried about with every wind of Doctrine like Vessels at Sea without Anchor or Helms by the sleight of Men and cunning craftiness whereby they lie in wait to deceive For the craft and sleights intended are such as men use when they cast a mist as it were before the eyes of others whom they intend to cheat and deâ—raâ—d So dealt false Teachers with their Disciples by their Pretences of immediate Revelations His next Direction informs us how we may observe this Caution unto our Advantage and this is by trying the Spirits themselves This is the duty of all Believers on any such Pretences They are to try these Spirits and examine whether they are of God or no. For the observation of this Rule and discharge of this Duty the Church of Ephesus
Spirit of God in the New Creation by some despised 2. Works under the Old Testament preparatory to the New Creation 3 4. Distribution of the Works of the Spirit 5. The Gift of Prophesie the Nature Use and End of it 6. The beginning of Prophesie 7. The Holy Spirit the only Author of it 8. The Name of a Prophet its signification and his Work 9. Prophesie by Inspiration whence so called 10. Prophets how acted by the Holy Ghost 11. The Adjuncts of Prophesie or distinct wayes of its Communication 12. Of Articulate Voices 13. Dreams 14. Visions 15. Adjuncts of Prophesie Symbolical Actions 16. Local Mutations 17. Whether unsanctified Persons might have the Gift of Prophesie The Case of Baalam 18. Answered 19. Of writing the Scriptures 20. Three things required thereunto 21. Of Miracles 22. Works of the Spirit of God in the improvement of the Natural Faculties of the Minds of Men in things Political 23. In things Moral 24. In things Corporeal 25. In things Intellectual and Artificial 26. In preaching of the Word Sect. 1 HAving passed through these general things which are of a necessary previous Consideration unto the especial Works of the Holy Ghost I now proceed unto that which is the principal Subject of our present Design And this is the Dispensation and Work of the Holy Spirit of God with respect unto the New Creation and the Recovery of Mankind or the Church of God thereby A Matter this is of the highest Importance unto them that sincerely believe but most violently and of late virulently opposed by all the Enemies of the Grace of God and our Lord Jesus Christ. The Weight and Concernment of the Doctrine hereof have in part been spoken unto before I shall at present add no farther Considerations to the same purpose but leave all that fear the Name of God to make a Judgment of it by what is revealed concerning it in the Scriptures and the Uses whereunto it is in them directed Many we know will not receive these things but whilst we keep our selves in the handling of them unto that Word whereby one day both we and they must either stand or fall we need not be moved at their Ignorance or Pride nor at the Fruits and Effects of them in Reproaches Contempt and scorn For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 2 Now the Works of the Spirit in Reference unto the New-Creation are of two sorts First Such as were Preparatory unto it under the Old Testament For I reckon that the State of the Old-Creation as unto our Living unto God ended with the Entrance of Sin and giving the First Promise Whatever ensued thereon in a Way of Grace was preparatory for and unto the New 2dly Such as were actually wrought about it under the New Those Acts and Workings of his which are Common to both states of the Church as is his effectual Dispensation of sanctifying Grace towards the Elect of God I shall handle in Common under the Second Head Under the First I shall only reckon up those that were peculiar unto that State To make way hereunto I shall premise two general Positions Sect. 3 1. There is nothing Excellent amongst Men whether it be absolutely Extraordinary and every way above the Production of Natural Principles or whether it consist in an eminent and peculiar Improvement of those Principles and Abilities but it is ascribed unto the Holy Spirit of God as the immediate Operator and Efficient Cause of it This we shall afterwards confirm by Instances Of old he was All now some would have him nothing 2. Whatever the Holy Spirit wrought in an eminent manner under the Old Testament it had generally and for the most part if not absolutely and always a Respect unto our Lord Jesus Christ and the Gospel and so was preparatory unto the Compleating of the great Work of the New-Creation in and by Him And these Works of the Holy Spirit may be referred unto the two sorts mentioned Namely 1. Such as were Extraordinary and exceeding the whole compass of the Abilities of Nature however improved and advanced and 2. Those which consist in the Improving and Exaltation of those Abilities to answer the Occasions of Life and Use of the Church Those of the first sort may be reduced unto three Heads 1. Prophesy 2. Inditeing of the Scripture 3. Miracles Those of the other sort we shall find 1. In things Political as skill for Government and Rule amongst Men. 2. In things Moral as Fortitude and Courage 3. In things Natural as increase of Bodily strength 4. Gifts Intellectual 1. of things Sacred as to preach the Word of God 2. In things Artificial as in Bezaliel and Aholiab The Work of Grace on the Hearts of Men being more fully revealed under the New-Testament then before and of the same Kind and Nature in every state of the Church since the fall I shall treat of it once for all in its most proper Place Sect. 5 The First eminent Gift and Work of the Holy Ghost under the Old Testament and which had the most direct and immediate respect unto Jesus Christ was that of Prophecy For the Chief and Principal End hereof in the Church was to foresignify Him his Sufferings and the Glory that should ensue or to appoint such things to be observed in Divine Worship as might be Types and Representations of Him For the Chiefest Privelidg of the Church of Old was but to hear Tidings of the Things which we enjoy Isa. 33. 17. As Moses on the top of Pisgah saw the Land of Canaan and in Spirit the Beauties of Holiness to be erected therein which was his highest Attainment So the best of these Saints was to contemplate the King of Saints in the Land that was yet very far from them or Christ in the flesh And this Prospect which by Faith they obtained was their Chiefest Joy and Glory Joh. 8. 56 yet they all ended their Days as Moses did with respect unto the Type of the Gospel-state Deut. 3. 24 25. So did they Luke 10. 23. 24. God having provided some better thing for us that they without us should not be made perfect Heb. 11. 40. That this was the Principal End of the Gift of Prophecy Peter declares 1 Epist. Chap. 1. v. 9 10 11 12. Receiving the End of your Faith he Salvation of your Souls of which Salvation the Prophets have enquired and searched diligently who prophesyed of the Grace that should come unto you Searching what or what manner of Time the Spirit of Christ which was in them did signify when it testified before hand the sufferings of Christ and the Glory that should follow Unto whom it was revealed that not unto themselves but unto us they did minister the Things which are now reported unto you Some of the Ancients apprehended that some things were spoken obscurely by the Prophets and not to be understood without great search especially such as concerned the Rejection of the Jews lest they should have been
may be fashioned like unto his Glorious Body according to the working whereby he is able to subdue all things unto himself Phil. 3. 21. And these are some of the principal Instances of the Operations of the Holy Spirit on the Humane Nature of the Head of the Church The whole of them all I confess is a Work that we can look but little into only what is plainly revealed we desire to receive and imbrace considering that if we are his we are predestinated to be made conformable in all things unto him and that by the powerful and effectual Operation of that Spirit which thus wrought all things in him to the Glory of God And as it is a matter of unspeakable consolation unto us to consider what hath been done in and upon our Nature by the Application of the Love and Grace of God through his Spirit unto it so it is of great Advantage in that it directs our Faith and Supplications in our Endeavours after Conformity with him which is our next End under the enjoyment of God in Glory What therefore in these Matters we apprehend we embrace and for the depth of them they are the Object of our Admiration and Praise Sect. 13 Secondly There is yet another Work of the Holy Spirit not immediately in and upon the Person of the Lord Christ but towards him and on his behalf with respect unto his Work and Office And it comprizeth the Head and Fountain of the whole Office of the Holy Spirit towards the Church This was his witness-bearing unto the Lord Christ namely that he was the Son of God the true Messiah and that the Work which he performed in the World was committed unto him by God the Father to accomplish And this same Work he continueth to attend unto unto this day and will do so to the consummation of all things It is known how the Lord Christ was reproached whilst he was in this World and how ignominiously he was sent out of it by Death Hereon a great contest ensued amongst mankind wherein Heaven and Hell were deeply ingaged The greatest part of the World the Princes Rulers and Wise Men of it affirmed that he was an Impostor a Seducer a Malefactor justly punished for his Evil Deeds He on the other side chose twelve Apostles to bear Testimony unto the Holiness of his Life the Truth and Purity of his Doctrine the Accomplishment of the Prophesies of the Old Testament in his Birth Life Work and Death and in especial unto his Resurrection from the Dead whereby he was justified and acquitted from all the Reproaches of Hell and the World and their Calumnies refelled But what could the Testimony of twelve poor Men though never so honest prevail against the confronting Suffrage of the World Wherefore this Work of bearing witness unto the Lord Christ was committed unto him who is above and over all who knoweth how and is able to make his Testimony prevalent John 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth which proceedeth from the Father he shall testifie of me Accordingly the Apostles plead his concurring Testimony Acts 5. 32. And we are his Witnesses of these things and so also is the Holy Spirit whom God hath given to them that obey him And how he thus gave his Testimony our Apostle declares Heb. 2. 4. God also bearing witness with them that is the Apostles both with Signs and Wonders and with divers Miracles and Gifts of the Holy Spirit according to his Will The first principal End why God gave the Holy Spirit to work all those miraculous Effects in them that believed in Jesus was to bear witness unto his Person that he was indeed the Son of God owned and exalted by him For no Man not utterly forsaken of all Reason and Understanding not utterly blinded would once imagine that the Holy Spirit of God would work such marvelous Operations in and by them who believed on him if he designed not to justifie his Person Work and Doctrine thereby And this in a short time together with that effectual Power which he put forth in and by the Preaching of the Word carried not only his Vindication against all the Machinations of Satan and his Instruments throughout the World but also subdued the generality of Mankind unto Faith in him and Obedience unto him 1 Cor. 10. 4 5. And upon this Testimony it is that there is real Faith in him yet maintained in the World This is that which he promised unto his Disciples whilst he was yet with them in the World when their hearts were solicitous how they should bear up against their Adversaries upon his absence I will saith he send the Comforter unto you and when he is come he will reprove the World of Sin and of Righteousness and of Judgment of sin because they believe not on me of Righteousness because I go to my Father and ye see me no more of Judgment because the Prince of this World is Judged John 16. 7 8 9 10 11. The Reason why the World believed not on Christ was because they believed not that he was sent of God John 9. 29. By his Testimony the Spirit was to reprove the World of their Infidelity and to convince them of it by evidencing the Truth of his Mission For hereon the whole issue of the Controversie between him and the World did depend Whether he were Righteous or a Deceiver was to be determined by his being sent or not sent of God and consequently God's Acceptance or Disapprobation of him That he was so sent so approved the Holy Spirit convinced the World by his Testimony manifesting that he went to the Father and was exalted by him for it was upon his Ascention and Exaltation that he received and poured out the Promise of the Spirit to this purpose Acts 2. 33. Moreover whilst he was in the World there was an unrighteous Judgment by the instigation of Satan passed upon him On this Testimony of the Spirit that Judgment was to be reversed and a contrary Sentence passed on the Author of it the Prince of this World For by the Gospel so testified unto was he Discovered Convicted Judged Condemned and cast out of that Power and Rule in the World which by the darkness of the Minds of Men within and Idolatry without he had obtained and exercised And that the Holy Spirit continueth to do the same Work though not absolutely by the same means unto this very day shall be afterwards declared And by these Considerations may we be led into that Knowledg of and Acquaintance with our Lord Jesus Christ which is so necessary so useful and so much recommended unto us in the Scripture And the utter neglect of Learning the Knowledg of Christ and of the Truth as it is in him is not more pernicious unto the Souls of Men than is the learning of it by undue means whereby false and mischievous Ideas
of God and are by him made instrumental for the effecting of this New Birth and Life So the Apostle Paul stiles himself the Father of them who were Converted to God or Regenerate through the Word of his Ministry 1 Cor. 4. 15. Though you have ten thousand Instructers in Christ yet have you not many Fathers for in Christ Jesus I have begotten you through the Gospel He was used in the Ministry of the Word for their Regeneration and therefore was their Spiritual Father and he only though the Work was afterwards carried on by others And if Men are Fathers in the Gospel to no more than are Converted unto God by their Personal Ministry it will be no Advantage unto any one day to have assumed that Title when it hath had no Foundation in that Work as to its effectual success So speaking of Onesimus who was Converted by him in Prison he calls him his Son whom he had begotten in his Bonds Philem. 10. and this he declared to have been prescribed unto him as the Principal End of his Ministry in the Commission he had for Preaching the Gospel Acts 26. 17 18. Christ said unto him I send thee unto the Gentiles to open their Eyes to turn them from Darkness to Light and from the Power of Satan unto God which is a Description of the Work under Consideration And this is the principal End of our Ministry also Now certainly it is the Duty of Ministers to understand the Work about which they are employed as far as they are able that they may not Work in the Dark and Fight Uncertainly as Men beating the Air What the Scripture hath revealed concerning it as to its Nature and the manner of its Operation as to its Causes Effects Fruits Evidences they ought diligently to enquire into To be spiritually skilled herein is one of the principal Furnishments of any for the Work of the Ministry without which they will never be able to divide the Word aright nor shew themselves Workmen that need not be ashamed Yet is it scarcely imaginable with what rage and perversity of Spirit with what scornful Expressions this whole Work is traduced and exposed to contempt Those who have laboured herein are said to prescribe long and tedious trains of Conversion to set down nice and subtile Processes of Regeneration to fill Peoples Heads with innumerable Swarms of Superstitious Fears and Scruples about the due Degrees of Godly Sorrow and the certain Symptoms of a through-Humiliation p. 306 307. Could any mistake be charged on particular Persons in these things or the prescribing of Rules about Conversion to God and Regeneration that are not warranted by the Word of Truth it were not amiss to reflect upon them and refute them But the intention of these Expressions is evident and the reproach in them is cast upon the Work of God it self And I must profess that I believe the Degeneracy from the Truth and Power of Christian Religion the Ignorance of the principal Doctrines of the Gospel and that scorn which is cast in these and the like Expressions on the Grace of our Lord Jesus Christ by such as not only profess themselves to be Ministers but of an higher Degree than ordinary will be sadly ominous unto the whole State of the Reformed Church amongst us if not timely repressed and corrected But what at present I affirm in this Matter is That it is a Duty indispensibly incumbent on all Ministers of the Gospel to acquaint themselves throughly with the Nature of this Work that they may be able to comply with the Will of God and Grace of the Spirit in the Effecting and Accomplishment of it upon the Souls of them unto whom they dispense the Word Neither without some competent knowledg hereof can they discharge any one part of their Duty and Office in a right manner If all that hear them are born dead in Trespasses and Sins if they are appointed of God to be the Instruments of their Regeneration It is a madness which must one day be accounted for to neglect a sedulous enquiry into the Nature of this Work and the means whereby it is wrought And the ignorance hereof or negligence herein with the want of an Experience of the Power of this Work in their own Souls is one great cause of that lifeless and unprofitable Ministry which is among us Sect. 27 Secondly It is likewise the Duty of all to whom the Word is Preached to enquire also into it It is unto such to whom the Apostle speaks 2 Cor. 13. 5. Examine your selves whether you be in the Faith prove your own selves know you not your own Selves how that Jesus Christ is in you except you be Reprobates It is the Concernment of all individual Christians or Professors of Christian Religion to try and examine themselves what Work of the Spirit of God there hath been upon their hearts and none will deter them from it but those who have a design to hoodwink them to Perdition And 1. the Doctrine of it is revealed and taught us For secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever that we may do all the Words of the Law Deut. 29. 29. And we speak not of curious Enquiries into or after hidden things or the secret veiled Actions of the Holy Spirit but only of an upright endeavour to search into and comprehend the Doctrine concerning this Work to this very end that we might understand it 2. It is of such Importance unto all our Duties and all our Comforts to have a due Apprehension of the Nature of this Work and of our own Concernment therein that an enquiry into the one and the other cannot be neglected without the greatest folly and madness Whereunto we may add 3. the danger that there is of Mens being deceived in this Matter which is the Hinge whereon their Eternal State and Condition doth absolutely turn and depend And certain it is that very many in the World do deceive themselves herein For they evidently live under one of these pernicious Mistakes namely That 1. either Men may go to Heaven or enter into the Kingdom of God and not be born again contrary to that of our Saviour John 3. 6. or that Men may be born again and yet live in sin contrary to 1 John 3. 9. Works of the HOLY SPIRIT Preparatory unto Regeneration CHAP. II. 1. Sundry things Preparatory to the Work of Conversion 2. Material and Formal Dispositions with their Difference 3 4. Things in the power of our Natural Abilities required of us in a way of Duty 5. Internal Spiritual Effects wrought in the Souls of Men by the Word 6 7. Illumination Conviction of Sin Consequents thereof 8. These Things variously taught 9. Power of the Word and Energie of the Spirit distinct 10. Subject of this Work Mind Affections and Conscience 11 12 13. Nature of this whole Work and Difference from Saving
Col. 3. 10. as that they serve to the same End and Purpose Sect. 11 There being therefore this two-fold Spiritual Life or Ability of Living unto God that which we had in Adam and that which we have in Christ we must enquire with reference unto which of these it is that Unregenerate Men are said to be Spiritually dead or dead in Trespasses and Sins Now this in the first Place hath respect unto the Life we had in Adam For the Deprivation of that Life was in the Sanction of the Law Thou shalt die the Death This Spiritual Death is comprized therein and that in the Privation of that Spiritual Life or Life unto God which Unregenerate Men never had neither de facto nor de jure in any state or condition Wherefore with respect hereunto they are dead only negatively they have it not but with respect unto the Life we had in Adam they are dead privatively they have lost that Power of Living unto God which they had Sect. 12 From what hath been discoursed we may discover the Nature of this Spiritual Death under the Power whereof all Unregenerate Persons do abide For there are three things in it 1 A Privation of a Principle of Spiritual Life enabling us to live unto God 2 A Negation of all Spiritual Vital Acts that is of all Acts and Duties of holy Obedience acceptable unto God and tending to the Enjoyment of him 3 A total Defect and want of Power for any such Acts whatever All these are in that Death which is a Privation of Life such as this is First there is in it a Privation of a Principle of Spiritual Life namely of that which we had before the Entrance of sin or a Power of living unto God according to the Covenant of Works and a Negation of that which we have by Christ or a Power of Living unto God according to the Tenor of the Covenant of Grace Those therefore who are thus dead have no Principle or First Power of Living unto God or the Performance of any Duty to be accepted with him in order to the Enjoyment of him according to either Covenant It is with them as to all the Acts and Ends of Life Spiritual as it is with the Body as to the Acts and Ends of Life Natural when the Soul is departed from it Why else are they said to be dead Sect. 13 It is objected that there is a wide difference between Death Natural and Spiritual In Death Natural the soul it self is utterly removed and taken from the Body but in Death Spiritual it continues A man is still notwithstanding this Spiritual Death endowed with an Understanding Will and Affections And by these are Men enabled to perform their Duty unto God and yield the Obedience required of them Answ. 1 In Life Spiritual the Soul is unto the Principle of it as the Body is unto the Soul in Life Natural For in Life Natural the Soul is the quickning Principle and the Body is the Principle quickned When the Soul departs it leaves the Body with all its own Natural Properties but utterly deprived of them which it had by Vertue of its Union with the Soul So in Life Spiritual the Soul is not in and by its Essential Properties the quickning Principle of it but it is the Principle that is quickned And when the quickning Principle of Spiritual Life departs it leaves the Soul with all its Natural Properties entire as to their Essence though morally corrupted But of all the Power and Abilities which it had by Virtue of its Union with a quickning Principle of Spiritual Life it is deprived And to deny such a quickning Principle of Spiritual Life superadded unto us by the Grace of Christ distinct and separate from the Natural Faculties of the Soul is upon the matter to renounce the whole Gospel It is all one as to deny that Adam was created in the Image of God which he lost and that we are renewed unto the Image of God by Jesus Christ. Hence 2ly Whatever the Soul acts in Spiritual things by its Understanding Will and Affections as deprived of or not quickned by this Principle of Spiritual Life it doth it Naturally not Spiritually as shall be instantly made to appear There is therefore in the first Place a Disability or Impotency unto all Spiritual things to be performed in a Spiritual manner in all Persons not born again by the Spirit because they are Spiritually dead Whatever they can do or however Men may call what they do unless they are endowed with a quickning Principle of Grace they can perform no Act Spiritually vital no Act of Life whereby we live to God or that is absolutely accepted with him Hence it is said the Carnal Mind is enmity against God it is not subject to the Law of God neither indeed can it be Rom. 8. 7. so then they that are in the flesh cannot please God v. 8. Men may cavil whilst they please about this carnal Mind and contend that it is only the sensitive part of the Soul or the Affections as corrupted by Prejudices and depraved habits of Vice Two things are plain in the Text. First that this Carnal Mind is in all mankind whoever they be who are not partakers of the Spirit of God and his Quickning Power Secondly that where it is there is a Disability of doing any thing that should please God which is the Sum of what we contend for and which Men may with as little a disparagement of their Modesty deny as reject the Authority of the Apostle So our Saviour as to one Instance tells us that no Man can come unto him unless the Father draw him Joh. 6. 4. 4. And so is it figuratively expressed where all Men being by Nature compared unto evil Trees it is affirmed of them that they cannot bring forth Good fruit unless their Nature be changed Mat. 7. 18. Chap. 12. 33. And this Disability as to Good is also compared by the Prophet unto such Effects as lye under a Natural Impossibility of Accomplishment Jerem. 13. 24. We contend not about Expressions This is that which the Scripture abundantly instructeth us in There is no Power in Men by Nature whereby they are of themselves upon the mere proposal of their Duty in Spiritual Obedience and Exhortations from the Word of God unto the Performance of it accompanied with all the Motives which are meet and suited to prevail with them thereunto to perceive know will or do any thing in such a Way or Manner as that it should be accepted with God with respect unto our Spiritual Life unto him according to his Will and future Enjoyment of him without the Efficacious Infusion into them or Creation in them of a new gracious Principle or Habit enabling them thereunto and that this is accordingly wrought in all that believe by the Holy Ghost we shall afterwards declare But it will be Objected and hath against this Doctrine been ever so since the days
the swelling pride of Mankind And in the Example of Alipius we have an Instance how variously God is pleased to effect this Work in Men carrying some through strong Convictions deep Humiliations great Distresses and perplexing Terrors of Mind before they come to Peace and Rest leading others gently and quietly without any visible disturbances unto the saving Knowledge of himself by Jesus Christ. Sect. 30 Secondly A second thing which befalls Men under this Work of Conviction is a dread and fear as to their Eternal Condition There doth befal them an apprehension of that Wrath which is due to their Sins and threatned in the Curse of the Law to be inflicted on them This fills them with afflictive Perturbations of Mind with Dread and Terror Consternation and Humbling of their Souls thereon And what befalls the Minds of Men on this account is handled by some distinctly under the Names or Titles of Dolor legalis timor servilis attritio mentis compunctio cordis humiliatio animae Legal sorrow servile fear attrition of Mind compunction and humiliation and the like And as these things have been handled most of them by Modern Divines and cast into a certain series and dependance on one another with a discovery of their Nature and Degrees and how far they are required in order unto sincere Conversion and sound Believing so they are all of them treated on in their way by the School-men as also they were before them by many of the Fathers The charge therefore of Novelty which is laid by some against the Doctrine of these Things ariseth from a fulsome mixture of Ignorance and Confidence Whether therefore all things that are delivered concerning these things be right or no sure enough I am that the whole Doctrine about them for the substance of it is no newer than the Gospel and that it hath been taught in all Ages of the Church What is needful to be received concerning it I shall reduce to the ensuing Heads Sect. 31 1. Conviction of Sin being ordinarily by the Law either immediately or by Light and Truth thence derived there doth ordinarily accompany it a deep sense and apprehension of the eternal danger which the Soul is lyable unto on the account of the guilt of the Sin whereof it is convinced For the Law comes with its whole Power upon the Mind and Conscience Men may be partial in the Law the Law will not be partial It doth not only convince by its Ligh◠but also at the same time condemns by its Authority For what the Law speaks it speaks unto them that are under the Law It takes Men under its Power and then shutting them under Sin it speaks unto them in great severity This is called the coming of the Commandment and slaying of a Sinner Rom. 7. 9. 2. This Apprehension will ordinarily ingenerate disquieting and perplexing Affections in the Minds of Men nor can it be otherwise where it is fixed and prevalent As 1. Sorrow and Shame for and of what they have done Shame was the first thing wherein Conviction of Sin discovered it self Gen. 3. 7. And Sorrow alwayes accompanieth it Acts 2. 36. Hearing these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were pierced with perplexing Grief in their Heart Their eyes are opened to see the Guilt and Sense of Sin which pierceth them through with dividing Sorrow 2. Fear of Eternal Wrath This keeps the Soul in bordage Heb. 2. 14. and is accompanied with torment The Person so convinced believes the threatning of the Law to be true and trembles at it An eminent Instance whereof we have in our first Parents also Gen. 3. 16. 3. Perplexing unsatisfactory Enquiries after Means and Ways for deliverance out of this present Distress and from future Misery What shall we do What shall we do to be saved is the restless enquiry of such Persons Mich. 6. 8. Acts 2. Acts. 14. 3. These things will assuredly put the Soul on many Duties as Prayer for Deliverance Abstinence from Sin endeavours after a general change of Life in all which and the like this Conviction puts forth and variously exerciseth its power Sect. 32 4. We do not ascribe the Effects intended unto the meer working of the Passions of the Minds of Men upon the rational Consideration of their State and Condition which yet cannot but be grievous and afflictive These Things may be so proposed unto Men and pressed on them as that they shall not be able to avoid their Consideration and the Conclusions which naturally follow on them And yet they may not be in the least affected with them as we see by experience Wherefore we say moreover that the Law or the Doctrine of it when the Consciences of Men are effectually brought under its Power is accompanied with a secret Vertue from God called a Spirit of Bondage which causeth a sense of the Curse of it to take a deep impression on the Soul to fill it with fear and dread yea sometimes with horror and despair This the Apostle calls the Spirit of Bondage unto Fear Rom. 8. 15. and declares at large how all that are under the Law that is the convincing and condemning Power of it are in bondage nor doth the Law in the Administration of it lead or gender unto any thing else but Bondage Gal. 4. 22 23 24. Sect. 33 5. The substance of these things is ordinarily found in those who are converted unto God when grown up unto the use of Reason and capable of Impressions from external Administrations Especially are they evident in the Minds and Consciences of such as have been engaged in any open sinful couse or practice But yet no certain Rule or Measure of them can be prescribed as necessary in or unto any antecedaneously unto Conversion To evince the Truth hereof two things may be observed 1. That Perturbations Sorrows Dejections Dread Fears are no Duty unto any only they are such things as sometimes ensue or are immitted into the Mind upon that which is a Duty indispensible namely conviction of Sin They belong not to the Precept of the Law but to its Curse They are no part of what is required of us but of what is inflicted on us There is a Gospel-Sorrow and Humiliation after believing that is a Duty that is both commanded and hath Promises annexed unto it But this Legal Sorrow is an Effect of the Curse of the Law and not of its Command 2. God is pleased to exercise a Prerogative and Sovereignty in this whole Matter and deals with the Souls of Men in unspeakable variety Some he leads by the Gates of Death and Hell unto Rest in his Love like the People of old through the waste and howling Wilderness into Canaan and the Paths of others he makes plain and easie unto them Some walk or wander long in Darkness in the Souls of others Christ is formed in the first gracious Visitation Sect. 34 6. There is as was said no certain Measure or Degree of these Accidents or
with them at the great Day Would we prevent all these fatal evils would we engage in a reall thriving everlasting Holiness let our first business be to secure a Relation unto Jesus Christ without which nothing of it will ever be attained To close this discourse I shall only from it obviate a putid Calumny cast by the Papists Quakers and others of the same Confederacy against the Grace of God upon the Doctrine of the free Justification of a sinner through the Imputation of the Righteousness of Christ. For with a shameless Impudence they clamour on all by whom it is asserted as those who maintain Salvation to be attained through a meer External Imputation of Righteousness whilest those so saved are unclean and unholy as the Quaker or negligent of the Dutyes of Righteousness and Obedience as the Papists and others slanderously report For the frontless impudence of this Calumny is sufficiently evident from hence that as we assert Sanctification and Holiness to be peculiar only unto Believing justified Persons that is that Faith and Holiness are inseparable habitually or actually or in both regards so in like manner that all such Persons are infallibly sanctified and made Holy Sect. 7 All Believers and only Believers being sanctified and made Holy What it is that is sanctified in them or what is the proper Seat and Subject of this Work is in the next place to be declared For it is not a meer External Denomination as things were called Holy under the Old Testament nor any transient Act nor any series or Course of Actions that we plead about but that which hath as a reall Being and Existence so a constant abiding or Residence in us Hence he that is Holy is alwayes so whether he be in the Actual Exercise of the Dutyes of Holiness or no though an Omission of any of them in their proper season is contrary unto and an impeachment of Holiness as to its Degrees Now this subject of Sanctification is the Entire Nature or whole Person of a Believer It is not any one Faculty of the Soul or Affection of the Mind or Part of the Body that is sanctified but the whole Soul and Body or the entire Nature of every Believing Person And hereby is the Work of Sanctification really distinguished from any other meer common Work which may represent it or pretend unto it For all such Works are partiall either they are in the Mind only by Light and Notions of Truth or on the Affections only in Zeal and Devotion or on the Mind and Conscience in the Convictions of Sin and Duty but further they proceed not But true Holiness consists in the Renovation of our whole Persons which must be demonstrated 1 That our entire Nature was Originally created in the Image of God I have proved before and it is by all acknowledged Our whole Souls in the Rectitude of all their Faculties and Powers in order unto the Life of God and his Enjoyment did bear this Image Nor was it confined unto the Soul only The Body also not as to its shape figure or natural use but as an Essential part of our Natures was interested in the Image of God by a Participation of Original Righteousness Hence the whole Person was a meet Principle for the Communication of this Image of God unto others by the means of Natural Propagation which is an act of the entire Person For a Person created and abiding in the Image of God begetting another in his own Image and Likeness had by vertue of the Covenant of Creation begotten him in the Image of God also that is had communicated unto him a Nature upright and pure 2 By the Entrance of sin this Image of God so far as it was our Righteousness and Holiness before him was utterly defaced and Lost. This also I have sufficiently evidenced before It did not depart from any one Power Part or Faculty of our Souls but from our whole Nature Accordingly the Scripture describes 1 the Depravation of our Natures distinctly in all the Powers of it In particular the Corruption that ensued on our Minds Wills and Affections upon the loss of the Image of God I have before declared and vindicated And 2 in reference unto the first Actings of all these Faculties in things Moral and Spiritual the Scripture addes that all the Thoughts and Imaginations of our Hearts are evil and that continually Gen. 6. 5. All the Original first Actings of the Powers of our Souls in or about things Rational and Morall are alwayes evil For an evil tree cannot bring forth good fruit That which is lame and distorted can act nothing that is straight and regular Hence 3 All the Outward Actions of Persons in this State and Condition are evil unfruitfull works of Darkness And not only so but the Scripture 4 in the Description of the Effects of this Depravation of our Nature calls in the Body and the members of it unto a partnership in all this Obliquity and Sin The members of the Body are Servants unto Vncleanness and Iniquity Rom. 6. 19. And the engagement of them in all the Course and Actings of Depraved Nature is particularly declared by our Apostle out of the Psalmist Rom. 3. 12 13 14 15. They are all gone out of the way they are together become unprofitable there is none that doth good no not one Their throat is an open sepulchre with their tongues they have used deceit the poyson of Asps is under their lips whose mouth is full of cursing and bitterness their feet are swift to shed blood in all wayes of evil This being the State of our whole Nature in its Depravation our Sanctification wherein alone its Reparation in this Life doth consist must equally respect the whole Some suppose that it is our Affections only in their Deliverance from corrupt Lusts and Prejudices with their direction unto Heavenly Objects that are the Subject of this Work For the Mind or rational Intellectual Power of the Soul is in its self they say pure noble untainted and needs no other Ayd but to be delivered from the Prejudices and Obstructions of its Operations which are cast upon it by the Engagements and Inclinations of corrupt Affections and a vitious course of Conversation in the World received by uninterrupted Traditions from our Fathers from whence it is not able to extricate or deliver it self without the Aid of Grace But they have placed their Instance very unhappily For among all things that belong unto our Nature there is not any one which the Scripture so chargeth this Depravation of it upon as the Mind This in particular is said to be fleshly to be Enmity against God to be filled with Vanity Folly and Blindness as we have at large before evinced Nor is there any thing concerning which the Work of Sanctification and Renovation is so expressly affirmed as it is concerning the Mind It is declared by the Renovation of our Minds Rom. 12. 2. or being Renewed in
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
not yet agreed about The Socinians contend that the Doctrine of the Satisfaction of Christ doth overthrow the Necessity of an Holy Life The Papists say the same concerning the Imputation of the Righteousness of Christ unto our Justification The same Charge is laid by others against the Doctrine of the gratuitous Election of God the almighty Efficacy of his Grace in the Conversion of Sinners and of his Faithfulness in the Preservation of true Believers in their state of Grace unto the End On the other hand the Scripture doth so place the Foundations of all true and real Holiness in these things that without the Faith of them and an Influence on our Minds from them it will not allow of any thing to be so called Sect. 2 To examine the pretences of others concerning the suitableness of their Doctrines unto the Promotion of Holiness is not my present Business It is well that it hath alwayes maintained a Conviction of its Necessity and carryed it through all different Perswasions in Christianity In this one thing alone almost do all Christian agree and yet notwithstanding the want of it is if not the onely yet the principal thing whereby the most who are so called are ruined So ordinary a thing is it for men to agree for the Necessity of Holiness and live in the Neglect of it when they have so done Conviction comes in at an easie rate as it were whether men will or no but Practice will stand them in pains cost and trouble Wherefore unto the due handling of this matter some few things must be premised As First It is disadvantageous unto the Interest of the Gospel to have men plead for Holiness with weak incogent Arguments and such as are not taken out of the Stores of its Truth and so really affect not the Consciences of men And it is pernicious to all the Concerns of Holiness it self to have that defended and pleaded for under its Name and Title which indeed is not so but an Vsurper of its Crown and Dignity which we shall afterwards enquire into Secondly It is uncomely and unworthy to hear men contending for Holiness as the whole of our Religion and in the mean time on all Occasions express in themselves an Habit and Frame of Mind utterly inconsistent with what the Scripture so calls and so esteems There is certainly no readier way on sundry Accounts to unteach men all the Principles of Religion all Respect unto God and common Honesty And if some men did this only as being at variance with themselves without Reflections on others it might the more easily be borne But to see or hear men proclaiming themselves in their whole Course to be Proud Revengefull Worldly Sensual Neglecters of Holy Dutyes Scoffers at Religion and the Power of it pleading for an Holy Life against the Doctrine and Practice of those who walked unblameably before the Lord in all his Wayes yea upon whose Breasts and Foreheads was written Holiness unto the Lord such as were most of the first Reformed Divines whom they reflect upon is a thing which all sober men do justly nauseate and which God abhorres But the further Consideration here of I shal at present omit and pursue what I have proposed Thirdly In my Discourse concerning the Necessity of Holiness with the Grounds and Reasons of it and Arguments for it I shall confine my self unto these two Things 1 That the Reasons Arguments and Motives which I shall insist on being such as are taken out of the Gospel or the Scripture are not only consistent and compliant with the great Doctrines of the Grace of God in our free Election Conversion Justification and Salvation by Jesus Christ but such as naturally flow from them discover what is their true Nature and Tendency in this matter 2 That I shall at present suppose all along what that Holiness is which I do intend Now this is not that outward Shew and pretence of it which some plead for not an Attendance unto or the Observation of some or all Moral Vertues only not a Readiness for some Acts of Piety and Charity from a superstitious proud Conceit of their being Meritorious of Grace or Glory But I intend that Holiness which I have before described which may be reduced to these three heads 1 An internal Change or Renovation of our Souls our Minds Wills and Affections by Grace 2 An universal Compliance with the Will of God in all Duties of Obedience and Abstinence from Sin out of a Principle of Faith and Love 3 A Designation of all the Actions of Life unto the Glory of God by Jesus Christ according to the Gospel This is Holiness so to be and so to doe is to be Holy And I shall divide my Arguments into Two sorts 1. Such as prove the Necessity of Holiness as to the Essence of it Holiness in our Hearts and Natures 2. Such as prove the Necessity of Holiness as to the Degrees of it Holiness in our Lives and Conversations Sect. 3 First then The Nature of God as revealed unto us with our Dependance on him the Obligation that is upon us to Live unto him with the Nature of our Blessedness in the Enjoyment of him do require indispensibly that we should be Holy The Holiness of Gods Nature is every where in the Scripture made the Fundamental Principle and Reason of the Necessity of Holiness in us Himself makes it the ground of his Command for it Levit. 11. 44. For I am the Lord your God ye shall therefore sanctifie your selves and ye shall be Holy for I am Holy So also Chap. 19. 2. Chap. 20. 7. And to shew the everlasting Equity and Force of this Reason it is transferred over to the Gospel 1 Pet. 1. 15 16. As he which hath called you is holy so be ye holy in all manner of Conversation because it is written Be ye holy for I am holy God lets them know that his Nature is such as that unless they are sanctified and Holy there can be no such Entercourse between him and them as ought to be between a God and his People So he declares the Sence of this Enforcement of that Precept to be Levit. 11. 45. I brought you out of the Land of Aegypt to be your God ye shall therefore be Holy for I am Holy Without this the Relation designed cannot be maintained that I should be your God and you should be my People To this Purpose belongs that Description given us of his Nature Psal. 5. 4 5 6. For thou art not a God that hath pleasure in Wickedness neither shall Evil dwell with thee The Foolish shall not stand in thy sight thou hatest all Workers of Iniquity Thou shalt destroy them that speak Lying the Lord will abhorre the Bloody and Deceitfull man Answerable unto that of the Prophet Thou art of purer Eyes than to behold Evil and canst not look on Iniquity Hab. 1. 13. He is such a God that is such is his Nature so pure
and prompt them unto not to endeavour after that universal Holiness which alone will be accepted with him is a deplorable Folly Such men seem to Worship an Idol all their dayes For he that doth not endeavour to be like unto God doth contrarily think wickedly that God is like unto himself It is true our Interest in God is not built upon our Holiness but it is as true that we have none without it Were this Principle once well fixed in the Minds of men that without Holiness no man shall see God and that enforced from the Consideration of the Nature of God himself it could not but influence them unto a greater Diligence about it than the most seem to be engaged in Sect. 15 There is indeed amongst us a great Plea for Morality or for Moral Vertue I wish it be more out of Love to Vertue its self and a Conviction of its Vsefulness than out of a Design to cast Contempt on the Grace of our Lord Jesus Christ and the Gospel as it is declared by the faithfull Dispensers of it However we are bound to believe the Best of all men Where we see those who so plead for Moral Vertues to be in their own Persons and in their Lives modest sober humble patient self-denying charitable usefull towards all we are obliged to believe that their Pleas for Moral Vertue proceed from a Love and Liking of it But where men are proud furious worldly revengefull profane intemperate covetous ambitious I cannot so well understand their Declamations about Vertue Only I would for the present enquire What it is that they intend by their Morality Is it the Renovation of the Image of God in us by Grace is it our Conformity from thence unto him in his Holiness is it our being Holy in all Manner of Holiness because God is holy is it the acting of our Souls in all Duties of Obedience from a Principle of Faith and Love according to the Will of God whereby we have Communion with him here and are lead towards the Enjoyment of him If these are the things which they intend what is the matter with them why are they so afraid of the Words and Expressions of the Scripture Why will they not speak of the things of God in Words that the Holy Ghost teacheth Men never dislike the Words of God but when they dislike the Things of God Is it because these Expressions are not intelligible People do not know what they mean but this of Moral Vertue they understand well enough We appeal to the Experience of all that truely fear God in the World unto the contrary There is none of them but the Scripture Expressions of the Causes Nature Work and Effects of Holiness do convey a clear experimental Apprehension of them unto their Minds Whereas by their Moral Vertue neither themselves nor any else do know what they intend since they do or must reject the common received Notion of it for Honesty amongst men If therefore they intend that Holiness hereby which is required of us in the Scripture and that particularly on the Account of the Holiness of that God whom we serve they fall into an high Contempt of the Wisdom of God in despising of those Notices and Expressions of it which being used by the Holy Ghost are suited unto the spiritual Light and Understanding of Believers substituting their own arbitrary doubtfull uncertain Sentiments and Words in their Room and place But if it be something else which they intend as indeed evidently it is nor doth any man understand more in the Design than Sobriety and Vsefulness in the World things singularly good in their proper place then it is no otherwise to be looked on but as a Design of Sathan to undermine the true Holiness of the Gospel and to substitute a deceitfull and deceiving Cloud or Shadow in the Room of it Sect. 16 And moreover what we have already Discoursed doth abundantly evince the folly and falshood of those clamorous Accusations wherein the most important Truths of the Gospel are charged as inconsistent with and as repugnant unto Holiness The Doctrine say the Socinians of the Satisfaction of Christ ruines all Care and Endeavours after an Holy Life For when men do believe that Christ hath satisfied the Justice of God for their Sins they will be enclined to be careless about them yea to live in them But as this Supposition doth transform Believers into Monsters of Ingratitude and Folly so it is built on no other Foundation than this that if Christ take away the Guilt of Sin there is no Reason in the Nature of these things nor mentioned in the Scripture why we should need to be holy and keep our selves from the Power Filth and Dominion of Sin or any way Glorifie God in this World which is an Inference weak false and ridiculous The Papists and others with them lay the same Charge on the Doctrine of Justification through the Imputation of the Righteousness of Christ unto us And it is wonderfull to consider with what virulent Railing this Charge is managed by the Papists so with what scorn and scoffing with what Stories and Tales some amongst our selves endeavour to expose this sacred Truth to Contempt as though all those by whom it is Believed must consequently be Negligent of Holiness and good Works Now although I deny not but that such men may find a great Strength of Connexion between these things in their own Minds seeing there is a Principle in the corrupt Heart of man to turn the Grace of God into Lasciviousness yet as shall in due time be proved this sacred Truth is both Doctrinally and Practically the great constraining Principle unto Holiness and Fruitfulness in Obedience For the present I shall return no other Answer unto those Objections but that the Objectors are wholly mistaken in our Thoughts and Apprehensions concerning that God whom we serve God in Christ whom we Worship hath so revealed his own Holiness unto us and what is necessary for us on the Account thereof as that we know it to be a foolish wicked and blasphemous thing for any one to think to please him to be accepted with him to come to the Enjoyment of him without that Holiness which he requireth and from his own Nature cannot but require That the Grace or Mercy or Love of this God who is our God should encourage those who indeed know him unto Sin or countenance them in a Neglect of Holy Obedience to him is a monstrous Imagination There are as I shall shew afterwards other invincible Reasons for it and Motives unto it But the owning of this one Consideration alone by them who Believe the Grace of the Gospel is sufficient to secure them from the Reproach of this Objection Sect. 17 Moreover from what hath been discoursed we may all Charge our selves with Blame for our Sloth and Negligence in this Matter It is to be feared that we have none of us endeavoured as we ought to
of Applause Self-Righteousness or Superstition may make a great Appearance of Holiness But if the Principle of what they doe be onely the Commands of the Law they never tread one true step in the Paths of it Sect. 5 2 The End why these Commands require all the Duties of Holiness of us is that they may be our Righteousness before God or that we may be Justified thereby For Moses describeth the Righteousness which is of the Law that the Man which doth those things shall live by them Rom. 10. 5. that is it requires of us all Duties of Obedience unto this End that we may have Justification and Eternal Life by them But neither on this Account can any such Argument be taken as those we enquire into For the deeds of the Law no man can be justified If thou Lord shouldest mark Iniquities O Lord who shall stand Psal. 130. 3. So prayes David Enter not into Judgment with thy Servant for in thy sight shall no man living be justified Psal. 143. 2. Rom. 3. 20. Gal. 2. 16. And if none can attain the End of the Command as in this sense they cannot what Argument can we take from thence to prevail with them unto Obedience Whoever therefore presseth men unto Holiness meerly on the Commands of the Law and for the Ends of it doth but put them upon tormenting Disquietments and deceive their Souls However men are indispensibly obliged hereby and must Eternally perish for want of what the Law so requires who do not or will not by Faith comply with the only Remedy and Provision that God hath made in this Case And for this Reason are we necessitated to deny a Possibility of Salvation unto all to whom the Gospel is not preached as well as unto those by whom it is refused For they are left unto this Law whose Precepts they cannot answer and whose End they cannot attain Sect. 6 It is otherwise on both these Accounts with the Commands of God for Holiness under the New Covenant or in the Gospel For 1 Although God in them requireth universal Holiness of us yet he doth not do it in that strict and rigorous way as by the Law so as that if we fail in any thing either as to the Matter or Manner of its performance in the Substance of it or as to the Degrees of its Perfection that thereon both that and all we doe besides should be rejected But he doth it with a Contemperation of Grace and Mercy so as that if there be an universal sincerity in a Respect unto all his Commands he both pardoneth many sins and accepts of what we doe though it come short of Legal Perfection both on the Account of the Mediation of Christ. Yet this hindreth not but that the Law or Command of the Gospel doth still require universal Holiness of us and a Perfection therein which we are to do our utmost Endeavour to comply withall though we have a Relief provided in sincerity on the one hand and Mercy on the other For the Commands of the Gospel doe still declare what God approves and what he doth condemn which is no less than all Holiness on the one hand and all Sin on the other as exactly and extensively as under the Law For this the very Nature of God requireth and the Gospel is not the Ministry of Sin so as to give an Allowance or Indulgence unto the least although in it Pardon be provided for a multitude of sins by Jesus Christ. The Obligation on us unto Holiness is Equal as unto what it was under the Law though a Relief be provided where unavoidably we come short of it There is therefore nothing more certain than that there is no Relaxation given us as unto any Duty of Holiness by the Gospel nor any Indulgence unto the least sin But yet upon the Supposition of the Acceptance of Sincerity and a perfection of Parts instead of Degrees with the Mercy provided for our Failings and Sins there is an Argument to be taken from the Command of it unto an indispensible Necessity of Holiness including in it the highest Encouragement to endeavour after it For together with the Command there is also Grace administred enabling us unto that Obedience which God will accept Nothing therefore can avoid or evacuate the Power of this Command and Argument from it but a stubborn Contempt of God arising from the Love of Sin Sect. 7 2 The Commands of the Gospel do not require Holiness and the Duties of Righteousness of us to the same End as the Commands of the Law did namely that thereby we might be Justified in the sight of God For whereas God now accepts from us an Holiness short of that which the Law required if he did it still for the same End it would reflect Dishonour upon his own Righteousness and the Holiness of the Gospel For First if God can accept of a Righteousness unto Justification inferiour unto or short of what he required by the Law how great severity must it be thought in him to bind his Creatures unto such an exact Obedience and Righteousness at first as he could and might have dispensed withall If he doth accept of sincere Obedience now unto our Justification why did he not do so before but obliged Mankind unto absolute Perfection according to the Law for coming short wherein they all perished Or shall we say that God hath changed his Mind in this matter and that he doth not stand so much now on rigid and Perfect Obedience for our Justification as he did formerly Where then is the Glory of his Immutability of his Essential Holiness of the absolute Rectitude of his Nature and Will Sect. 8 Besides Secondly what shall become of the Honour and Holiness of the Gospel on this Supposition Must it not be looked on as a Doctrine less Holy than that of the Law For whereas the Law required absolute perfect sinless Holiness unto our Justification the Gospel admits of that to the same End on this Supposition which is every way imperfect and consistent with a multitude of Sins and Failings What can be spoken more to the Derogation of it Nay would not this indeed make Christ the Minister of Sin which our Apostle rejects with so much Detestation Gal. 2. 17. For to say that he hath merited that our imperfect Obedience attended with many and great sins for there is no man that liveth and sinneth not should be accepted unto our Justification instead of perfect and sinless Obedience required under the Law is plainly to make him the Minister of Sin or one that hath acquired some Liberty for sin beyond whatever the Law allowed And thus upon the whole matter both Christ and the Gospel in whom and whereby God unquestionably designed to declare the Holiness and Righteousness of his own Nature much more Gloriously than ever he had done any other way should be the great means to darken and obscure them For in and by them on this Supposition
man the Breath of Life 75 12 Burden of the Lord whence that Name was given to Prophesies 107 14 Burden and danger of Government 117 C. What it is to Call Jesus Lord 34 2 Calumny against the Doctrine of Justification refuted 365 6 Two-fold Capacity in the Mind with respect unto spiritual things 220 29 Carnal Mind in all Mankind by Nature 243 14 Causes of the Purification of Sin 382 1 Certainty of Outward Voyces from Internal Light 106 12 Secret Chambers where Christ is not what is intendedâ—y them 152 15 Characters of Divine Truth on all Divine Inspirations 105 10 Cherishing and Acting the Principle of Holiness the great Means of Mortification of Sin 485 22 Childhood the Vanity thereof 289 4 To say Christ is the Lord what it includes and how we are enabled thereunto 5 3 Christ in no sense the Son of the Holy Spirit 133 11 Christ raised from the dead by the Holy Ghost 148 Christ how he is our Life 247 23 Christ not defiled with our defilements 406 16 Christ how he is made unto us Sanctification 445 c. Christ the exemplary Cause of our Holiness 447 54 Christ an Head of Influence unto the Church 451 64 Christ only to be heard if we would learn Obedience 559 11 Circumcision of the Heart wherein it consists 275 41. 418 11 Church of the Jewes first fell by Idolatry 25 27 Head of the Church first respected in the New Creation 128 1 Churches how at first founded and built by the Holy Ghost 6 6 Cleansing our selves from Sin our Duty 371 1 Cleansing from Sin how to be prayed for 372 3 Cleansing in Profession and Reality in Signification and Efficacy 380 No Cleansing of Sin meerly by our own Endeavours 398 13 Collation of the Spirit on Christ how a present and how a Continued Act 141 5 The commands of God how possible unto us 220 30 Commands of the Covenant respect the power administred in the Covenant 432 30 Commands of Duty when not grievous 446 53 Commands of Obedience belonging unto the Old Covenant and their Ends 534 3 Commands for Obedience how proportioned unto our Abilities 543 19 Commands for Holiness whence just and equal 550 31 Commands for Holiness multiplyed and why 551 34 Respect unto the Command the formal Reason of Obedience 533 2 How the Holy Spirit comes on men 89 90 16 Coming of Christ in the flesh the first and principal Promise of the Old Testament 8 9 Communication of spiritual things from Christ by the Spirit 161 6 Communication of the Vertue of the Blood of Christ unto our Souls by the Holy Spirit 390 6 Communication from God to his Creatures Two-fold 541 64 All Communications in a way of Grace through Christ 452 65 Communion with God by the Gospel the nature manner and way of it 163 6 Communion between God and Believers by real Operation of the Holy Ghost 164 6 Complaints of Sin in Prayer derided 491 30 Compleating Acts ascribed in all Divine Operations to the Holy Spirit 69 3 What comprehension Prophets had of Divine Revelations 103 10 Conception of Christ in the Womb Instantaneous 133 13 Conception of Christ how assigned to the Holy Spirit how to the Blessed Virgin 134 14 Conclusions to be made from the Doctrine of Election 531 25 Concupiscence gets strength by Age 290 6 Condition of all unregenerate Persons absolutely the same 178 12 Confluence of Trouble on the Lord Christ in the Course of his Ministry 142 Conformity unto God the Honour of the Soul 376 5 Conformity unto God wherein it consists 419 13 Conformity unto the Death of Christ wherein it consists 493 33 Conformity to God our onely Glory 503 10 Conscience how affected with Convictions 200 17 Consistency of Commands and Promises proved 336 14 Glorious Consequences of the Miraculous Conception of the Body of Christ 135 Consequences falsely charged on the Doctrine of the Gospel 507 16 Considerations of Grace and the true Spring of all spiritual Diligence 346 7 Considerations of the Nature and End of Sin subservient unto Mortification 496 39 Spiritual consolations unto whom they do belong 359 Consolation of Believers from the Eternal Continuance of Grace 329 11 Constancy in Holy Duties a necessary consequent of a Principle of Holiness 426 20 Constitution no excuse for sin 369 Contemplation an effect of Love 514 26 Contempt of the Gospel whence 224 37 Contempt of Regeneration in many 205 1 Contempt of the World from the Consideration of Electing Love 528 19 Contest in the World about the Lord Christ how managed on each side 149 13 Continuation of the Work of the Holy Ghost in the Church 123 4 Contrary Dispositions and Inclinations in Believers the Nature of them and whence they are 428 24 Difficulty of Conversion not onely from a Custom of sinning 253 1 Conversion to God not meerly an Act of our own Wills 262 20 Way and Means of Conversion according to the Old and New Pelagians 267 Work of the Spirit in Conversion how declared by some and derided by others 341 39 Conviction of Sin antecedaneous to Conversion 195 8 Convictions of Sin how they are lost 196 9 Wayes whereby Convictions are lost exâ—â—â—â— in Austin 296 15 16 The Nature of the Conviction of Sin 297 18 Convictions variously used and abused 364 Conviction of the Defilement of Sin necessary antecedently unto its Purification 387 5 Evidence of Duties proceeding onely from the Power of Convictions 426 20 Corruption of the Mind expressed by Darkness 209 11 Corruption of Nature working early in Infancy 288 3 Common Notions of Good and Evil remaining in Corrupted Nature and their use 293 11 Corrupted Reason depraves the whole Mystery of the Gospel 325 8 Creating of the Body of Christ out of the substance of the Virgin compared with the Creation of the first man out of the dust of the Earth 132 Creation assigned distinctly to each Person in the Trinity 69 1 Creation of Man the Parts and Degrees of it 74 75 10 New Creation how effected by the Holy Spirit 98 1 New Creation the work whereby God designed to glorifie himself principally in this World 126 8 New Creation how assigned unto the Father Son and Spirit distinctly 126 9 Old and New Creation compared 172 1 Creatures above and below why called Gods Host 71 6 New Creature what it is and wherein it consists 183 20 New Creature supported and acted by the Holy Spirit 466 7 Cure of Idolatry by the Captivity 25 27 Cyrus how Anoynted of God 77 15. 118 22 D. Danger of Mistakes about Regeneration 190 State of Darkness and Blindness by Nature 206 4 Spiritual Darkness the Nature of it 207 7 Darkness Objective and Subjective 208 8 Spiritual Darkness working by Enmity and its Effects 230 49 Dead Works what they are and whence so called 246 22 Men said to be Dead in Sin with respect to the Life we had in Adam 242 11 Work of the Spirit towards the Humane Nature