by Nature with the Prejudices which possess our Minds and Affections which hinder us from Conversion unto God by this Circumcision they are taken away For by it the Body of the Sins of the Flesh is put off And how should the Heart resist the Work of Grace when that whereby it should resist is effectually taken away Sect. 42 Ezek. 36. 26. A new Heart also will I give you and a new Spirit will I put within you and I will take away the stony heart out of your Flesh and I will give you an Heart of Flesh. And I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Judgments and do them To which may be added Jer. 24. 7. And I will give them an Heart to know me that I am the Lord and they shall be my People and I will be their God so they shall return unto me with their whole Heart As also Isa. 44. 3 4 5. I will pour Water upon him that is thirsty and Floods upon the dry ground I will pour my Spirit upon thy Seed and my Blessing on thy Off-spring and they shall spring up as among the Grass as Willows by the Water-courses One shall say I am the Lord 's So Jer. 31. 33. I will put my Law in their inward parts and write it in their Hearts I shall first enquire two things about these Concurrent Testimonies 1. Is it lawful for us is it our duty to pray that God would do and effect what he had promised to do and that both for our selves and others For our selves that the Work of our Conversion may be renewed carried on and consummated in the way and by the means whereby it was begun that so he who hath begun the good Work in us may perfect it to the Day of Jesus Christ Phil. 1. 6. For those who are Converted and Regenerated and are perswaded on good and infallible grounds that so they are may yet pray for those things which God promiseth to work in their first Conversion And this is because the same Work is to be preserved and carried on in them by the same Means the same Power the same Grace wherewith it was begun And the Reason is because this Work as it is meerly the Work of Conversion is immediately perfected and compleated as to the being of it yet as it is the beginning of a Work of Sanctification it is continually to be renewed and gone over again because of the remainder of Sin in us and the imperfection of our Grace For others that it may be both begun and finished in them And do we not in such Prayers desire That God would really powerfully effectually by the internal Efficiency of his Spirit take away all Hindrances Oppositions and Repugnancy in our Minds and Wills and actually collate upon us give unto us and work in us a new Principle of Obedience that we may assuredly love fear and trust in God alwayes Or do we only desire that God would so help us as to leave us absolutely undetermined whether we will make use of his help or no Did ever any pious Soul couch such an Intention in his Supplications He knows not how to pray who prayes not that God would by his own immediate Power work those things in him which he thus prayeth for And unto this Prayer also Grace effectual is antecedently required Wherefore I enquire Secondly Whether God doth really effect and work in any the things which he here promiseth that he will Work and Effect If he doth not where is his Truth and Faithfulness It is said that he doth so and will do so provided that Men do not refuse his tender of Grace nor resist his Operations but comply with them But this yeelds no relief Sect. 43 For 1. what is it not to refuse the Grace of Conversion but to comply with it Is it not to believe to obey to convert our selves so then God promiseth to Convert us on condition that we Convert our selves to work Faith in us on condition that we do believe and a new Heart on condition that we make our Hearts new our selves To this are all the Adversaries of the Grace of God brought by those Conditions which they feign of its Efficacy to preserve the Sovereignty of free-Will in our Conversion that is unto plain and open Contradictions which have been charged sufficiently upon them by others and from which they could never extricate themselves 2. Where God promiseth thus to work as these Testimonies do witness and doth not effectually do so it must be either because he cannot or because he will not if it be said that he doth it not because he will not then this is that which is ascribed unto God that he promiseth indeed to take away our stony Heart and to give us a new Heart with his Law written in it but he will not do so which is to overthrow his Faithfulness and to make him a lyar If they say it is because he cannot seeing that Men oppose and resist the Grace whereby he would work this Effect then where is the wisdom of promising to work that in us which he knew he could not effect without our compliance and which he knew that we would not comply withal But it will be said that God promiseth to work and effect these things but in such a way as he hath appointed that is by giving such supplies of Grace as may enable us thereunto which if we refuse to make use of the fault is meerly our own Answ. It is the things themselves that are promised and not such a communication of means to effect them as may produce them or may not as the consideration of the places will manifest whereof observe Sect. 44 1. The Subject spoken of in these Promises is the Heart And the Heart in the Scripture is taken for the whole rational Soul not absolutely but as all the Faculties of the Soul are one common Principle of all our Moral Operations Hence it hath such Properties assigned unto it as are peculiar to the Mind or Understanding as to see perceive to be wise and to understand and on the contrary to be blind and foolish sometimes such as belong properly to the Will and Affections as to Obey to Love to Fear to Trust in God Wherefore the Principle of all our Spiritual and Moral Operations is intended hereby Sect. 45 2. There is a Description of this Heart as it is us Antecedent unto the effectual working of the Grace of God in us It is said to be stony The heart of stone It is not absolutely that it is said so to be but with respect unto some certain End This End is declared to be our walking in the wayes of God or our fearing of him Wherefore our Hearts by Nature as unto living to God or his Fear are a stone or stony and who hath not Experience hereof from the Remainders of it still
Light that shines by the Gospel from Jesus Christ into our Souls begins to undeceive us in this matter And there is no greater Evidence of our receiving an Evangelical Baptisme or of being baptized into the spirit of the Gospel than the clear Compliance of our minds with the Wisdom of God herein When we find such constraining motives unto Holiness upon us as will not allow the least subducting of our Souls from an universal attendance unto it purely on the Ends of the Gospel without respect unto those now discarded it is an Evidence that the Wisdom of God hath prevailed against that of the flesh in our minds Wherefore Holiness with the fruits of it with respect unto their proper Ends which shall afterwards be declared is all that God requireth of us And this he declares in the tenor of the Covenant with Abraham Gen. 17. 1. I am God Almighty walk before me and be thou perfect This is that and this is all that I require of thee namely thy Holy Obedience for all other things wherein thou art concerned I take them all upon my own Almighty Power or All-sufficiency as he sayes elsewhere that the whole of Man is to fear God and keep his Commandements And the consideration hereof taken singly and by its self is sufficient with all that have any regard unto God or their own Eternal welfare to convince them of what importance these things are unto them Sect. 13 6 But neither yet are we left in this matter merely under the Authority of Gods Command with an Expectation of our complyance with it from our own Ability and Power God moreover hath promised to sanctifie us or to work this Holiness in us the Consideration whereof will give us yet a nearer Prospect into its nature He that requires it of us knows that we have it not of our selves When we were in our best condition by nature in the state of Original Holiness vested with the Image of God we preserved it not And is it likely that now in the state of lapsed and depraved nature it is in our own power to restore our selves to re-introduce the Image of God into our Souls and that in a far more eminent manner than it was at first created by God What needed all that Contrivance of Infinite Wisdom and Grace for the Reparation of our nature by Jesus Christ if Holiness wherein it doth consist be in our own Power and educed out of the natural faculties of our Souls There can be no more fond Imagination befall the minds of men than that defiled Nature is able to cleanse it self or depraved Nature to rectifie it self or we who have lost that Image of God which he created in us and with us should create it again in our selves by our own endeavours Wherefore when God commandeth and requireth us to be Holy he commands us to be that which by nature and of our selves we are not and not only so but that which we have not of our selves a Power to attain unto Whatever therefore is absolutely in our own Power is not of that Holiness which God requireth of us For what we can do our selves there is neither Necessity nor Reason why God should promise to work in us by his Grace And to say that what God so promiseth to work he will not work or effect indeed but only perswade and prevail with us to do it is through the pride of Unbelief to defie the Truth and Grace of God and with the Spoyls of them to adorn our own Righteousness and Power Now God hath multiplyed his Promises to this purpose so that we shall need to call over only some of them in way of Instance Jerem. 31. 33. I will put my Law in your inward parts and write it in your hearts and will be your God and ye shall be my People Chap. 32. 39 40. I will give them one Heart and one Way that they may fear me for ever and I will put my fear in their Hearts that they shall not depart from me Ezek. 36. 26 27. A new Heart will I give you and a new Spirit will I put within you and I will take away the stony Heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Judgments and do them V. 25. I will sprinkle clean water upon you and you shall be clean from all your filthiness V. 29. I will also save you from all your uncleanness The whole of our Sanctification and Holiness is comprized in these Promises To be cleansed from the Defilements of sin whatever they be to have an Heart inclined disposed enabled to fear the Lord alwayes and to walk in all his Wayes and Statutes accordingly with an internal habitual Conformity of the whole Soul unto the Law of God is to be sanctified or to be Holy And all this God promiseth directly to work in us and to accomplish himself In the Faith of these Promises and for the fulfilling of them the Apostle prayeth for the Thessalonians as we observed at our Entrance That the God of Peace himself would sanctifie them throughout whereby their whole Spirits Souls and Bodies might be preserved blameless to the coming of Jesus Christ. And hence is evident what we before observed that what is absolutely in our own power is not of the nature of nor doth necessarily belong unto Holiness whatever it be The best of the Intellectual or Moral Habits of our minds which are but the natural Improvement and Exercise of our facultyes neither are nor can be our Holiness nor do the best of our Moral Duties as meerly and only so belong thereunto By these Moral Habits and Duties we understand the Powers Faculties or Abilities of our Souls exercised with respect and in Obedience unto the Commands of God as excited perswaded and guided by outward Motives Rules Arguments and Considerations Plainly all the Power we have of our selves to obey the Law of God and all that we do in the pursuit and exercise of that Power upon any Reasons Motives or Considerations whatever which may all be resolved into fear of Punishment and hope of Reward with some present satisfactions of mind on the Account of Ease in Conscience within or outward Reputation whether in Abstinence from sin or the Performance of Duties are intended hereby and are not that Holiness which we enquire after And the Reason is plain even because those things are not wrought in us by the power of the especial Grace of God in the pursuit of the especial Promise of the Covenant as all true Holiness is If any shall say that they are so wrought in us they do expresly change the nature of them For thereby those Powers would be no more natural but supernatural and those Dutyes would be no more meerly Moral but Evangelical and spiritual which is to grant all we contend for
to the act of believing is contracted by their own fault both as it ariseth from the Original Depravation of Nature and as it is increased by corrupt Prejudices and contracted Habits of Sin wherefore they justly perished of whom yet it is said That they could not believe John 12. 39. 3. There is none by whom the Gospel is refused but they put forth an Act of the Will in its Rejection which all Men are free unto and able for I would have gathered you but you would not Mat. 23. 37. You will not come to me that you may have life Sect. 38 But the Scripture positively affirms of some to whom the Gospel was Preached that they could not believe John 12. 39. And of all natural Men that they cannot perceive the Things of God 1 Cor. 2. 14. neither is it given unto all to know the Mysteries of the Kingdom of God but some only Matth. 11. 25. And those to whom it is not so given have not the Power intended Besides Faith is not of all have not Faith 2 Thess. 3. 2. But it is peculiar to the Elect of God Tit. 1. 1. Acts 13. 48. And these Elect are but some of those that are called Mat. 20. 16. Sect. 39 Yet further to clear this it may be observed that this first Act of Willing may be considered two wayes 1. As it wrought in the Will subjectively and so it is formally only in that Faculty And in this sense the Will is meerly passive and only the Subject moved or acted And in this respect the Act of God's Grace in the Will is an Act of the Will But 2. it may be considered as it is efficiently also in the Will as being acted it acts it self So it is from the Will as its Principle and is a Vital Act thereof which gives it the Nature of Obedience Thus the Will in its own Nature is mobilis fit and meet to be wrought upon by the Grace of the Spirit to Faith and Obedience with respect unto the Creating Act of Grace working Faith in us it is mota moved and acted thereby And in respect of its own elicit Act as it so acted and moved it is movens the next efficient cause thereof Sect. 40 These things being premised for the clearing of the Nature of the Operation of the Spirit in the first Communication of Grace unto us and the Wills complyance therewithal we return unto our Arguments or Testimonies given unto the actual collation of Faith upon us by the Spirit and Grace of God which must needs be effectual and irresistible for the contrary implies a contradiction namely that God should work what is not wrought Phil. 1. 29. To you it is given on the behalf of Christ not only to believe on him but also to suffer for his sake To believe on Christ expresseth Saving-Faith it self This is given unto us And how is it given us Even by the Power of God working in us to will and to do of his own good pleasure Chap. 1. 13. Our Faith is our coming to Christ. And no Man saith he can come unto me except it be given him of my Father Joh. 6. 65. All Power in our selves for this end is utterly taken away no Man can come unto me How-ever we may suppose Men to be prepared or disposed what-ever Arguments may be proposed unto them and in what season soever to render things congruous and agreeable unto their Inclinations yet no Man of himself can believe can come to Christ unless Faith it self be given unto him that is be wrought in him by the Grace of the Father Col. 2. 11. So it is again asserted and that both negatively and positively Ephes. 2. 8. By Grace are ye saved through Faith and that not of your selves it is the Gift of God Our own Ability be it what it will how-ever assisted and excited and God's Gift are contra-distinguished If it be our selves it is not the Gift of God if it be the Gift of God it is not of our selves And the manner how God bestows this Gift upon us is declared v. 10. For we are his Workmanship created in Christ Jesus unto good Works Good Works or Gospel-Obedience are the things designed These must proceed from Faith or they are not acceptable with God Heb. 11. 6. And the way whereby this is wrought in us or a Principle of Obedience is by a Creating Act of God we are his Workmanship created in Jesus Christ. In like manner God is said to give us Repentance 2 Tim. 2. 25. Acts 11. 18. This is the whole of what we plead God in our Conversion by the exceeding greatness of his Power as he wrought in Christ when he raised him from the Dead actually worketh Faith and Repentance in us gives them unto us bestows them on us so that they are meer Effects of his Grace in us And his working in us infallibly produceth the Effect intended because it is actual Faith that he works and not only a Power to believe which we may either put forth and make use of or suffer to be fruitless according to the pleasure of our own Wills Sect. 41 Secondly As God giveth and worketh in us Faith and Repentance so the way whereby he doth it or the manner how he is said to effect them in us make it evident that he doth it by a Power infallibly efficacious and which the Will of Man doth never resist For this way is such as that he thereby takes away all Repugnancy all Resistance all Opposition every thing that lyeth in the way of the Effect intended Deut. 30. 6. The Lord thy God will circumcise thine heart and the heart of thine Seed to love the Lord thy God with all thine heart and all thy Soul that thou mayest live A denyal of the Work here intended is expressed Chap. 29. 4. The Lord hath not given you an Heart to perceive and Eyes to see and Ears to hear unto this day What it is to have the Heart circumcised the Apostle declares Col. 2. 11. It is the putting off of the Body of the Sins of the Flesh by the Circumcision of Christ that is our Conversion to God It is the giving an Heart to perceive and Eyes to see and Ears to hear that is Spiritual Light and Obedience by the removal of all Obstacles and Hindrances This is the immediate Work of the Spirit of God himself No Man ever circumcised his own heart No Man can say he began to do it by the Power of his own Will and then God only helped him by his Grace As the Act of outward Circumcision on the body of a Child was the Act of another and not of the Child who was onely passive therein but the Effect was in the Body of the Child only so is it in this Spiritual Circumcision It is the Act of God whereof our Hearts are the Subject And whereas it is the Blindness Obstinacy and Stubbornness in Sin that is in us
abiding in them And two things are included in this Expression 1. An ineptitude unto any actings towards that End What-ever else the Heart can do of it self in things Natural or Civil in outward things as to the end of living unto God it can of it self without his Grace do no more than a Stone can do of it self unto any end whereunto it may be applyed 2. An obstinate stubborn Opposition unto all things conducing unto that End Its hardness or obstinacy in Opposition to the pliableness of an heart of flesh is principally intended in this Expression And in this stubbornness of the Heart consists all that Repugnancy to the Grace of God which is in us by Nature and whence all that Resistance doth arise which some say is alwayes sufficient to render any Operation of the Spirit of God by his Grace fruitless Sect. 46 3. This Heart that is this Impotency and Emmity which is in our Natures unto Conversion and Spiritual Obedidience God sayes He will take away that is he will do so in them who are to be converted according to the purpose of his Will and whom he will turn unto himself He doth not say that he will endeavour to take it away nor that he will use such or such means for the taking of it away but absolutely that he will take it away He doth not say that he will perswade with Men to remove it or do it away that he will aid and help them in their so doing and that so far as that it shall wholly be their own fault if it be not done which no doubt it is where it is not removed but positively that he himself will take it away Wherefore the Act of taking it away is the Act of God by his Grace and not the Act of our Wills but as they are acted thereby and that such an Act as whose Effect is necessary It is impossible that God should take away the stony Heart and yet the stony Heart not be taken away What therefore God promiseth herein in the removal of our Natural Corruption is as unto the Event infallible and as to the manner of Operation irresistible Sect. 47 4. As what God taketh from us in the Cure of our Original Disease so what he bestoweth on us or works in us is here also expressed and this is a new Heart and a new Spirit I will give you a new Heart And withal it is declared what benefit we do receive thereby For those who have this new Heart bestowed on them or wrought in them they do actually by vertue thereof fear the Lord and walk in his wayes For so it is affirmed in the Testimonies produced and no more is required thereunto as nothing less will effect it There must therefore be in this new Heart thus given us a Principle of all Holy Obedience unto God the creating of which Principle in us is our Conversion to him for God doth convert us and we are converted And how is this new Heart communicated unto us I will saith God give them a new Heart That is it may be he will do what is to be done on his part that they may have it But we may refuse his Assistance and go without it No saith he I will put a new Spirit within them which expression is capable of no such limitation or condition And to make it more plain yet he affirms that he will write his Law in our Hearts It is confessed that this is spoken with respect unto his writing of the Law of old in Tables of Stone As then he wrote the Letter of the Law in the Tables of Stone so that thereon and thereby they were actually engraven therein so by writing the Law that is the matter and substance of it in our Hearts it is as really fixed therein as the Letter of it was of old in the Tables of Stone And this can be not otherwise but in a Principle of Obedience and Love unto it which is actually wrought of God in us And the Aids or Assistances which some Men grant that are left unto the power of our own Wills to use or not to use have no Analogie with the writing of the Law in Tables of Stone And the end of the Work of God described is not a Power to obey which may be exerted or not But it is Actual Obedience in Conversion and all the Fruits of it And if God doth not in these Promises declare a real Efficiency of Internal Grace taking away all Repugnancy of Nature unto Conversion curing its Depravation actually and effectually and communicating infallibly a Principle of Spiritual Obedience I know not in what words such a Work may be expressed And what-ever is excepted as to the suspending of the Efficacy of this Work upon conditions in our selves it falls immediately into gross and sensible contradictions And an especial Instance of this Work we have Acts 16. 14. Sect. 48 A third Argument is taken from the State and Condition of Men by Nature before described For it is such as that no Man can be delivered from it but by that Powerful Internal Effectual Grace which we plead such as wherein the Mind and Will of Man can act nothing in or towards Conversion of God but as they are acted by Grace The Reason why some despise some oppose some deride the Work of the Spirit of God in our Regeneration or Conversion or fancy it to be onely an outward Ceremony or a moral change of Life and Conversation is their ignorance of the corrupted and depraved Estate of the Souls of Men in their Minds Wills and Affections by Nature For if it be such as we have described that is such as in the Scripture it is represented to be they cannot be so bruitish as once to imagine that it may be cured or that Men may be delivered from it without any other Aid but that of those rational Considerations which some would have to be the only means of our Conversion to God We shall therefore enquire what that Grace is and what it must be whereby we are delivered from it Sect. 49 1. It is called a vivification or quickning We are by Nature dead in Trespasses and Sins as hath been proved and the Nature of that Death at large explained In our deliverance from thence we are said to be quickned Ephes. 5. 5. Though Dead we hear the Voice of the Son of God and live John 5. 25. Being made alive unto God through Jesus Christ Rom. 6. 11. Now no such Work can be wrought in us but by an effectual communication of a Principle of Spiritual Life and nothing else will deliver us Some think to evade the Power of this Argument by saying That all these Expressions are Metaphorical and arguings from them are but fulsome Metaphors And it is well if the whole Gospel be not a Metaphor unto them But if there be not an impotency in us by Nature unto all Acts of Spiritual Life
Grace which will ascertain unto us our Eternal Election with our Effectual Vocation whereon we shall obtain an assured Joyfull Entrance into the Kingdom of Glory Sect. 24 3 This Administration of Grace and spiritual Strength is not equally Effectual at all Times There are Seasons wherein to Correct our Negligences in giving place to our Corruptions and Temptations or on other Grounds to discover unto us our own Frailty and Impotency with other Holy Ends of his own that God is pleased to withhold the powerfull Influences of his Grace and to leave us unto our selves In such Instances we shall assuredly come short of answering the Command for universal Holiness one way or other See Psal. 30. 6 7. But I speak of ordinary Cases and to prevent that slothfulness and Tergiversation unto this Duty of complying with all the Commands of God for Holiness which we are so obnoxious unto Sect. 25 4 We do not say That there is in the Covenant of Grace spiritual Strength administred so as that by Vertue thereof we should yield sinless and absolutely Perfect Obedience unto God or to render any one Duty so absolutely Perfect If any such there are or ever were who maintain such an Imputation of the Righteousness of Christ unto us as should render our own personal Obedience unnecessary they doe overthrow the Truth and Holiness of the Gospel And to say that we have such supplyes of Internal Strength as to render the Imputation of the Righteousness of Christ unto our Justification Unnecessay is to overthrow the Grace of the Gospel and the New Covenant it self But this alone we say There is Grace administred by the Promises of the Gospel enabling us to Perform the Obedience of it in that Way and Manner as God will accept And herein there are various Degrees whereof we ought constantly to ayme at the most Compleat and so to be perfecting Holiness in the Fear of the Lord. And where we signally come short of the best Rules and Examples it is principally from our Neglect of those Supplyes of Grace which are tendred in the Promises Sect. 26 5 There is a Two-fold Gracious Power Necessary to render the Command for Holiness and Obedience thereunto easie and pleasant 1. That which is Habitually Resident in the Hearts and Souls of Believers whereby they are constantly enclined and disposed unto all Fruits of Holiness This the Scripture calls our Life a New Principle of Life without which we are dead in Trespasses and Sins Where this is not whatever Arguments you constrain and press men withall to be Holy you do as it were but offer violence unto them endeavouring to force them against the sixed Bent and Inclination of their Minds By them all you do but set up a Damme against a Stream of Waters which will not be Permanent nor turn the Course of the stream contrary to its natural Inclination Unto such the Cemmand for Holiness must needs be grievous and difficult But such a Disposition and Inclination or a Principle so inclining and disposing of us unto Duties of Holiness we have not in nor of our selves by Nature nor is it to be raised out of its Ruines For the carnal Mind which is in us all is Enmity against God which carrieth in it an Aversation unto every thing that is required of us in a way of Obedience as hath been proved at large And yet without this Habitual Principle we can never in a due Manner comply with any one Command of God that we should be Holy Want hereof is that which renders Obedience so grievous and Burdensome unto many They endure it for a Season and at length either violently or insensibly cast off its Yoke Light and Conviction have compelled them to take it on themselves and to attend unto the performance of those Duties which they dare not omit But having no Principle enabling or enclining them unto it all they doe though they do much and continue long therein is against the grain with them they find it difficult uneasie and wearisome Wherein they can be any Pretences countenance themselves in a Neglect of any part of it or Bribe their Consciences into a Complyance with what is contrary unto it they fail not to deliver themselves from their Burden And for the most part either insensibly by multiplyed Instances of the Neglect of Duties of Obedience or by some great Temptations before they leave the World they utterly leave all the Wayes of Holiness and Respect unto the Commands of God or if they continue any it is unto External Acts of Morality which pass with Approbation in the World the inward and spiritual part of Obedience they utterly Renounce The Reason hereof I say is because having no Principle within enabling them unto a Complyance with the Commands of God with Delight and Satisfaction they grow grievous and intolerable unto them So unto many on the same Ground the Worship of God is very burdensome unless it be borne for them by External Additions and Ornaments Sect. 27 2. There is an Actual Assistance of Effectual Grace required hereunto We are not put into that Condition by the Covenant as that we should be able to doe any thing of our selves without Actual Divine Assistance This were to set us free from our Dependance on God and to make us Gods unto our selves The Root still bears us and the Springs of our spiritual Life are in another And where both these are there the Command is Equal not onely in it self but unto us and Obedience unto it as easie as just Sect. 28 6 And both these sorts of Grace are Administred in the New Covenant suited unto the holy Obedience it requires 1. For the first it is that which God so frequently so expressely promiseth where he sayes that he will take away the Heart of Stone and give us an Heart of Flesh that he will write his Laws in our Hearts and put his Fear in our inward parts that we shall fear him and never depart from him that he will circumcise our Hearts to know and love him Which Promises and the Nature of the Grace contained in them I have before at large explained It is sufficient unto our present Purpose that in and by these Promises we are made partakers of the Divine Nature and are therein endowed with a constant Habitual Disposition and Inclination unto all Acts and Duties of Holiness For our Power followeth our Love and Inclinations as Impotency is a Consequent of their Deceit Sect. 29 And here we may stay a little to confirm our principal Assertion Upon the Supply of this Grace which gives both Strength for and a constant Inclination unto Holy Obedience the Command for it becomes equal and just meet and easie to be complyed withall For none can refuse a Complyance with it in any Instance but their so doing is contrary unto that Disposition and Inclination of the New Nature which God hath implanted in themselves So that in them to Sin
consists our Renovation in Knowledg after the Image of him who created us Col. 3. 10. And 2. the Principle it self infused into us created in us is called the New Man v. 24. That is the New Creature before-mentioned and called the New Man because it consists in the universal change of the whole Soul as it is the principle of all Spiritual and Moral Actions And 1. it is opposed unto the Old Man vers 23. put off the Old Man and put on the New Man vers 22 24. Now this Old Man is the corruption of our Nature as that Nature is the Principle of all Religious Spiritual and Moral Actions as is evident Rom. 6. 6. It is not a corrupt Conversation but the Principle and Root of it For it is distinguished both from the Conversation of Men and those corrupt lusts which are exercised therein as to that Exercise And 2. it is called the New Man because it is the Effect and Product of God's Creating Power and that in a way of a New Creation see Ephes. 1. 18. Col. 2. 12 13. 2 Thess. 1. 11. and it is here said to be Created after God v. 24. Now the Object of a Creating Act is an instantaneous Production What-ever preparations there may be for it and dispositions unto it the bringing forth of a new Form and Being by Creation is in an instant This therefore cannot consist in a mere Reformation of Life So are we said herein to be the Workmanship of God created in Christ Jesus unto good Works Ephes. 2. 10. There is a Work of God in us precedeing all our good Works towards him For before we can work any of them in order of Nature we must be the Workmanship of God created unto them or enabled Spiritually for the performance of them Sect. 22 Again This New Man whereby we are born again is said to be created in Righteousness and true Holiness That there is a respect unto Man created in Innocency wherein he was made in the Image of God I suppose will not be denyed It is also expressed Col. 3. 10. You have put on the New Man which is renewed in Knowledg after the Image of him that created him Look then what was or wherein consisted the Image of God in the First Man thereunto answers this New Man which is created of God Now this did not consist in Reformation of Life no nor in a course of vertuous Actions For he was created in the Image of God before he had done any one good thing at all or was capable of so doing But this Image of God consisted principally as we have evinced elsewhere in the Uprightness Rectitude and Ability of his whole Soul his Mind Will and Affections in unto and for the Obedience that God required of him This he was endowed withal antecedently unto all voluntary Actions whereby he was to live to God Such therefore must be our Regeneration or the Creation of this New Man in us It is the begetting infusing creating of a new saving Principle of Spiritual Life Light and Power in the Soul antecedent unto true Evangelical Reformation of Life in Order of Nature enabling Men thereunto according unto the Mind of God Sect. 23 Hereunto accords that of our Saviour Luk. 6. 43. A good Tree bringeth not forth corrupt Fruit neither doth a corrupt Tree bring forth good Fruit compared with Matth. 7. 18. The Fruit followeth the Nature of the Tree And there is no way to change the Nature of the Fruit but by changing the Nature of the Tree which brings it forth Now all Amendment of Life in Reformation is but Fruit Matth. 3. 10. But the changing of our Nature is antecedent hereunto This is the constant Course and Tenor of the Scripture to distinguish between the Grace of Regeneration which it declares to be an immediate supernatural Work of God in us and upon us and all that Obedience Holiness Righteousness Vertue or what-ever is good in us which is the Consequent Product and Effect of it Yea God hath declared this expresly in his Covenant Ezek. 36. 25 26 27. Jer. 31. 33. Chap. 32. 39 40. The Method of God's proceeding with us in his Covenant is that he first washeth and cleanseth our Natures takes away the Heart of Stone gives an Heart of Flesh writes his Law in our Hearts puts his Spirit in us wherein as shall be evidenced the Grace of Regeneration doth consist The Effect and Consequent hereof is That we shall walk in his Statutes keep his Judgments and do them that is reform our Lives and yeeld all Holy Obedience unto God wherefore these things are distinguished as Causes and Effects See to the same purpose Rom. 6. 3 4 5 6. Col. 3. 1 5. Ephes. 2. 10. Chap. 4. 23 24 25. This I insist upon still on supposition that by Reformation of Life all Actual Obedience is intended For as to that kind of Life which is properly called a moral course of Life in opposition to open Debaucheries and Unrighteousness which doth not proceed from an internal Principle of Saving Grace It is so far from being Regeneration or Grace as that it is a thing of no acceptation with God absolutely what-ever Use or Reputation it may be of in the World Sect. 24 And yet further This Work is described to consist in the Sanctification of the whole Spirit Soul and Body 1 Thess. 5. 23. And if this be that which some men intend by Reformation of Life and Moral Vertue they must needs win much esteem for their clearness and perspicuity in teaching Spiritual Things For who would not admire them for such a Definition of Morality namely that it is the principal Sanctification of the whole Spirit Soul and Body of a Believer by the Holy Ghost But not to dwell longer on this Subject There is no description of the Work of Regeneration in the Scripture in its Nature Causes or Effects no Name given unto it no promise made of it nothing spoken of the Wayes Means or Power by which it is wrought but is inconsistent with this bold Pelagian Figment which is destructive of the Grace of Jesus Christ. The ground of this Imagination that Regeneration consists in a Moral Reformation of Life ariseth from a denial of Original Sin or an inherent habitual corruption of Nature For the Masters unto the Men of this Perswasion tell us that what-ever is of vice or defilement in us it is contracted by a custom of sinning only And their Conceptions hereof do regulate their Opinions about Regeneration For if Man be not originally corrupted and polluted if his Nature be not depraved if it be not possessed by and under the Power of evil Dispositions and Inclinations it is certain that he stands in no need of an inward Spiritual Renovation of it It is enough for such a one that by change of Life he renounce a custom of sinning and reform his Conversation according to the Gospel which in himself he hath power to do
with the Darkness and Ignorance whereof we treat Sect. 15 1. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Leading and Ruling Faculty of the Soul It is that in us which looketh out after proper Objects for the Will and Affections to receive and embrace Hereby we have our first Apprehensions of all things whence Deductions are made to our Practice And hereunto is ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vanity they walk in the vanity of their Mind Things in the Scripture are said to be vain which are useless and fruitless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vain is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to no purpose Matth. 15. 9. Hence the Apostle calls the Idols of the Gentiles and the Rites used in their Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain things Acts 14. 15. So he expresseth the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jonas 2. 8. lying Vanities or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing altogether useless and unprofitable according to the Description given of them 1 Sam. 12. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vain things which cannot profit nor deliver for they are vain There is no profit in nor use of that which is vain As the Mind is said to be vain or under the Power of vanity two things are intended 1. It s natural Inclination unto things that are vain that is such as are not a proper nor useful Object unto the Soul and its Affections It seeks about to lead the Soul to rest and satisfaction but alwayes unto vain things and that in great variety Sin the World Pleasures the Satisfaction of the Flesh with Pride of Life are the things which it naturally pursues And in actings of this Nature a vain Mind abounds it multiplies vain Imaginations like the Sand on the Sea-shore These are called the Figments of the Hearts of Men Gen. 6. 5. which are found to be only evil continually These it feigns and frames abundantly bringing them forth as the Earth doth Grass or as a Cloud pours out drops of Water And herein 2. it is unstable For that which is vain is various inconstant unfixed light as a natural Mind is so that it is like Hell it self for Confusion and Disorder or the Whorish Woman described by Solomon Prov. 7. 11 12. And this hath befallen it by the loss of that fixed regularity which it was created in There was the same cogitative or imaginative Faculty in us in the State of Innocency as there remains under the Power of Sin But then all the Actings of it were orderly and regular The Mind was able to direct them all unto the end for which we were made God was and would have been the principal Object of them and all other things in order unto him But now being turned off from him the Mind in them engageth in all manner of Confusion and they all end in vanity or disappointment They offer as it were their Service unto the Soul to bring it in Satisfaction And although they are rejected one after another as not answering what they pretend unto yet they constantly arise under the same Notion and keep the whole Soul under Everlasting Disappointments And from hence it is that the Mind cannot assent unto the common Principles of Religion in a due manner which yet it cannot deny This will be further cleared afterwards Hereon in Conversion unto God we are said to have our Minds renewed Rom. 12. 2. and to be renewed in the Spirit of our Minds Ephes. 4. 23. By the Mind the Faculty it self is intended the rational Principle in us of Apprehension of Thinking Discoursing and Assenting This is renewed by Grace or brought into another Habitude and Frame by the implantation of a Ruling Guiding Spiritual Light in it The Spirit of the Mind is the Inclination and Disposition in the Actings of it These also must be regulated by Grace Sect. 16 2. There is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Understanding This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the directive discerning judging-Faculty of the Soul that leads it unto Practice It guides the Soul in the choice of the Notions which it receives by the Mind And this is more corrupt than the Mind it self For the nearer things come to Practice the more prevalent in them is the Power of Sin This therefore is said to be darkned And being so it is wholly in vain to pretend a sufficiency in it to discern Spiritual Things without a Supernatural Illumination Light in the Dispensation of the Gospel shines or casts out some Rayes of it self into this darkned Understanding of Men but that receives it not John 1. 5. Sect. 17 3. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart This in Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Soul the practical Principle of Operation and so includes the Will also It is the actual complyance of the Will and Affections with the Mind and Understanding with respect unto the Objects proposed by them Light is received by the Mind applyed by the Understanding used by the Heart Upon this saith the Apostle there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blindness It is not a meer Ignorance or Incomprehensiveness of the Notions of Truth that is intended but a stubborn Resistance of Light and Conviction An obstinate and obdurate hardness is upon the Heart whence it rejects all the Impressions that come upon it from Notions of Truth And on these Considerations Men themselves before Conversion are said to be Darkness Ephes. 5. 8. There may be Degrees in a moral Privation but when it is expressed in the abstract it is a sign that it is at its height that it is total and absolute and this is spoken with respect unto Spiritual and Saving Light only or a saving Apprehension of Spiritual Truths There is not in such Persons so much as any Disposition remaining to receive Saving Knowledg no more than there is a Disposition in Darkness it self to receive Light The Mind indeed remains a capable Subject to receive it but hath no active Power nor Disposition in it self towards it And therefore when God is pleased to give us a new Ability to understand and perceive Spiritual Things in a due manner he is said to give us a new Faculty because of the utter disability of our Minds naturally to receive them 1 John 5. 20. Let vain Men boast whilst they please of the Perfection and Ability of their Rational Faculties with respect unto Religion and the Things of God this is the State of them by Nature upon his Judgment that must stand for ever Sect. 18 And by the way it may not be amiss to divert here a little unto the Consideration of that Exposition which the whole World and all things in it give unto this Text and Testimony concerning the Minds of Natural Men being under the Power of Vanity for this is the Spring and inexhaustible Fountain of all that Vanity which the World
it will it cannot refuse to be comforted And hereby doth he shed abroad the Love of God in our Hearts Rom. 5. 5. whereby all Graces are cherished and encreased Thirdly He doth it by working immediately an Actual Encrease of these graces in us I have shewed that these are capable of improvement and of an Addition of Degrees unto them Now they are Originally the immediate Work and product of the Spirit of God in us as hath been abundantly evinced And as he first works and creates them so he encreaseth them Hereby they that are feeble become as David Zech. 12. 8. That is those whose Graces were weak whose Faith was infirm and whose Love was languid shall by the supplyes of the Spirit and the encrease given by him unto them become strong and vigorous To this purpose are Promises multiplyed in the Scripture which in our constant Supplications we principally respect This is that which the School-men after Austin call Gratiam corroborantem that is the working of the Holy Spirit in the encreasing and strengthening of Grace received See Ephes. 3. 16 17. Col. 1 10 11. Isa. 40. 29. And this is the principal Cause and Means of the gradual Encrease of Holiness in us or the carrying of the Work of Sanctification Psal. 138. 8. Sect. 5 2 There are Graces whose Exercise is more Occasional and not alwayes actually necessary as unto the Life of God That is it is not necessary that they be alwayes in actual Exercise as Faith and Love are to be With respect unto these Holiness is encreased by the Addition of one to another untill we are brought on several Occasions to the Practice and Exercise of them all For the Addition of the new Exercise of any Grace belongs unto the gradual carrying on of the Work of Sanctification And hereunto all things that befall us in this World all our Circumstances are laid in a subserviency by the Wisdom of God All our Relations all our Afflictions all our Temptations all our Mercies all our Enjoyments all Occurrences are suited to a continual adding of the Exercise of one Grace to another wherein Holiness is encreased And if we make not use of them to that purpose we miss of all the Benefit and Advantage we might have of them and disappoint what lyes in us the Design of Divine Love and Wisdom in them This is given us in Charge 2 Pet. 1. 5 6 7. Besides all this giving all diligence adde to your Faith Vertue and to Vertue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly-kindness and to Brotherly-kindness Charity The end why this Injunction is given us is that we may escape the Corruption that is in the World through Lust v. 3. that is have all our Corruptions throughly subdued and our Souls throughly sanctified To this end are the Promises given us and a Divine spiritual Nature is bestowed upon us But will that suffice or is there no more required of us unto that End Yes saith the Apostle this great Work will not be effected unless you use your utmost Diligence and Endeavour to adde the Exercise of all the Graces of the Spirit One to Another as Occasion shall require There is a Method in this Concatenation of Graces from first to last and an especial Reason for each particular or why the Apostle requires that such a Grace should be added unto such a one in the Order laid down which at present I shall not enquire into But in general he intends that every Grace is to be exercised according to its proper season and especial Occasion Hereby also is the Work of Sanctification gradually carryed on and Holiness encreased And this Addition of one Grace unto another with the Progress of Holiness thereby is also from the Holy Ghost And three wayes there are whereby he accomplisheth his Work herein 1 By Ordering things so towards us and bringing of us into such Conditions as wherein the Exercise of these Graces shall be required and necessary All the Afflictions of Tryals which he bringeth the Church into have no other End or Design So the Apostle James expresseth it Chap. 1. 2 3 4. My Brethren count it all Joy when ye fall into divers Temptations knowing this that the triall of your Faith worketh Patience But let Patience have its perfect Work that you may be perfect and entire wanting Nothing These Temptations are Trials upon Afflictions Troubles Persecutions and the like But take them in any other sense it is the same unto our purpose These are all guided unto us by Christ and his Spirit for it is he who rebukes and chastens us But what is his End therein It is that Faith may be exercised and Patience employed and one Grace added unto another that they may carry us on towards Perfection So he bringeth us into that Condition as wherein we shall assuredly miscarry if we adde not the Exercise of one Grace unto another 2 In this state of things he effectually minds us of our Duty and what Graces ought to be put upon their Exercise We may dispute whether it be better to Act Faith or to Despond to adde Patience under the Continuance of our Tryals or to trust unto our selves and irregularly to seek after Deliverance or divert unto other satisfactions Then doth he cause us to hear a Word behind us saying this is the way walk in it when we turn to the right hand and when we turn to the left Isa. 30. 21. When we are at a loss and know not what to doe and are ready it may be to consult with flesh and blood and to divert to irregular courses he speaks effectually to us saying No that is not your way but this is it namely to Act Faith Patience Submission to God adding one Grace to another binding our Hearts thereby to our Duty 3 He actually excites and sets all needfull Graces at work in the Way and Manner before spoken unto This then is to be fixed that all this Encrease of Holiness is immediately the Work of the Holy Ghost who therein gradually carryes on his Design of sanctifying us throughout in our whole Spirit Souls and Bodies There is in our Regeneration and Habitual Grace received a Nature bestowed on us capable of Growth and Encrease and that is all if it be left unto its self it will not thrive it will decay and dye The actual supplyes of the Spirit are the waterings that are the immediate Cause of its encrease It wholly depends on continual Influences from God He cherisheth and improves the work he hath begun with new and fresh supplyes of Grace every moment Isa. 27. 3. I the Lord water it every moment And it is the Spirit which is this Water as the Scripture every where declares God the Father takes on him the Care in this matter he watcheth over his Vineyard to keep it The Lord Christ is the Head Fountain and Treasure of all
himself that he might redeem us from all Iniquity and purifie unto himself a peculiar people zealous of Good Works Tit. 2. 14. For the Blood of Jesus Christ cleanseth us from all our sins 1 Joh. 1. 7. For he loved us and washed us from our sins in his own Blood Rev. 1. 5. The Blood of Jesus Christ purgeth our Consciences from dead works to serve the living God Heb. 9. 14. Respect I acknowledge in some of these places may be had unto the Expiation of the Guilt of sin by the Blood of Christ as offered in Sacrifice for so in himself he purged our sins Heb. 1. 3. But as they all suppose a Defilement in sin so the most of them respect its cleansing by the Application of the Vertue of the Blood of Christ unto our Souls and Consciences in our Sanctification And 3 moreover where Sanctification is enjoyned us as our Duty it is prescribed under this Notion of cleansing our selves from sin Wash you make you clean Isa. 1. 16. O Jerusalem wash thine Heart from wickedness that thou mayest be saved Jer. 4. 14. Having therefore these promises let us cleanse our selves from all filthiness of the flesh and the spirit perfecting holiness in the fear of God 2 Cor. 7. 1. Every man that hath this hope in him purifieth himself 1 Joh. 3. 3. Psal. 119. 9. 2 Tim. 2. 20. and the like Expressions of this Duty occur in other places Sect. 2 4 Answerable unto these Promises and Precepts and in the Confirmation of them we have the Institution of the Ordinance of Baptisme the Outward way and Means of our Initiation into the Lord Christ and the Profession of the Gospel the great Representation of the Inward washing of Regeneration Tit. 3. 5. Now this Baptisme in the First place expresseth the outward putting away the filth of the flesh by external washing with material water 1 Pet. 3. 21. And that which answers hereunto can be in nothing but the inward purifying of our Souls and Consciences by the Grace of the Spirit of God that is saith our Apostle the putting off the Body of the sins of the flesh Col. 2. 11. which contains the whole Defilement and Corruption of sin And this also was typed out unto us by all the Legal Purifications of Old Wherefore we shall do three things in the Explication of this first Branch of our Sanctification 1 Shew That there is a spiritual Pollution and Defilement in Sin 2 Declare What it is or wherein it doth consist And 3 Manifest how it is removed or washed away and Believers made Holy thereby Sect. 3 For the First it needs not much to be insisted on Our Minds and their Conceptions are in these things to be regulated by Divine Revelations and Expressions And in the whole Representation made unto us in the Scripture of the Nature of Sin of our Concernment therein of the Respect of God towards us on the Account thereof of the Way and Means whereby we may be delivered from it there is nothing so much inculcated as its being filthy abominable full of defilement and pollution which is set forth both in the plain Expressions and various Similitudes On the Account hereof is it said to be abhorred of God the abominable thing which his Soul hateth which he cannot behold which he cannot but hate and detest and is compared to Blood Wounds Sores Leprosie Scum loathsome Diseases With respect hereunto is it so frequently declared that we must be washed purged purified cleansed as in the Testimonyes before cited before we can be accepted with him or be brought to the Enjoyment of him And the work of the Spirit of Christ in the Application of his Blood unto us for the taking away of sin is compared to the Effects of Fire Water Sope Nitre every thing that hath a purifying cleansing Faculty in it These things so frequently occurr in the Scripture and Testimonies concerning them are so multiplyed that it is altogether needless to produce particular Instances This is evident and undenyable that the Scripture which regulates our Conceptions about Spiritual things expressly declares all sin to be uncleanness and every sinner to be defiled thereby and all unsanctified persons to be wholly unclean and how far these Expressions are Metaphorical or wherein the Metaphor doth consist must be afterwards declared Besides there is no Notion of Sin and Holiness whereof Believers have a more sensible spiritual Experience For although they may not or do not comprehend the Metaphysical Notion or Nature of this Pollution and Defilement of Sin yet they are sensible of the Effects it produceth in their Minds and Consciences They find That in sin which is attended with shame and self-Abhorrency and requires deep Abasement of Soul They discern in it or in themselves on the Account of it an unsuitableness unto the Holiness of God and an unfitness thereon for Communion with him Nothing do they more earnestly labour after in their Prayers and Supplications than a cleansing from it by the Blood of Christ nor are any Promises more precious unto them than those which express their Purification and purging from it For these are they which next unto their Interest in the Attonement made by the Sacrifice of Christ give them boldness in their approaches unto God So our Apostle fully expresseth it Heb. 10. 19 20 21 22. Having therefore boldness to enter into the Holiest by the Blood of Jesus by a New and Living Way which he hath consecrated for us through the Veyl that is to say his flesh and having an High Priest over the House of God let us draw near with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water The Foundation of all our Confidence in our Access unto God the Right and Title we have to approach unto him is laid in the Blood of Christ the Sacrifice he offered the Attonement he made and the Remission of sins which he obtained thereby which Effect of it he declares v. 19. Having boldness by the Blood of Jesus The way of our Access is by pleading an Interest in his Death and Suffering whereby an Admission and Acceptance is consecrated for us v. 20. by a new and living way which he hath consecrated And our encouragement to make use of this Foundation and to engage in this Way is taken from his discharge of the Office of an High-Priest in our behalf And having an High Priest over the House of God let us draw near But besides all this when we come to an Actual Address unto God that we may make use of the Boldness given us in the full Assurance of Faith it is moreover required that our hearts be sprinkled and our bodyes washed that is that our whole Persons be purifyed from the Defilement of sin by the Sanctification of the Spirit And this Experience of Believers we cannot only oppose unto and plead against the stupidity of such
known Instances The Consideration of the Terrour of the Lord the Use of the Threatnings both of the Law and Gospel declare this to be our Duty Neither let any say that this is servile fear that Denomination is taken from the frame of our Minds and not from the Object feared When men so fear as thereon to be discouraged and to encline unto a Relinquishment of God Duty and Hope that Fear is servile whatever be the Object of it And that Fear which keeps from Sin and excites the Soul to cleave more firmly to God be the Object of it what it will is no servile Fear but an holy Fear of due Reverence unto God and his Word But this is the most genuinely gracious fear of sin when we dread the defilement of it and that Contrariety which is in it to the Holiness of God This is a Natural Fruit of Faith and Love And this Consideration should alwayes greatly possess our Minds and the truth is if it do not so there is no assured Preservative against sin For together with an Apprehension of that spiritual Pollution wherewith sin is accompanyed Thoughts of the Holiness of God of the Care and Concernment of the sanctifying Spirit of the Blood of Christ will continually abide in our Minds which are all efficaciously preservative against Sin I think that there is no more forceable Argument unto Watchfulness against all sin unto Believers in the whole Book of God than that which is mannaged by our Apostle with especial respect unto one kind of sin but may in Proportion be extended unto all 1 Cor. 3. 16 17. Chap. 6. 15 19. Moreover where this is not where the Soul hath no respect to the Defilement of sin but only considers how it may shift with the Guilt of it innumerable things will interpose partly arising from the abuse of Grace partly from Carnal Hopes and foolish Resolutions for after-times as will set it at Liberty from that watchfull Diligence in universal Obedience which is required of us The Truth is I do not believe that any one that is awed only with respect to the Guilt of sin and its Consequents doth keep up a firm Integrity with regard to inward and outward actings of his Heart and Life in all things But where the Fear of the Lord and of Sin is influenced by a deep Apprehension of the Holiness of the one and the Pollution that inseparably attends the other there is the Soul kept alwayes upon its best Guard and Defence 2 How we ought to walk humbly before the Lord all our Dayes Notwithstanding our utmost Watchfulness and Diligence against sin there is yet no man that liveth and sinneth not Those who pretend unto a Perfection here as they manifest themselves to be utterly ignorant of God and themselves and despise the Blood of Christ so for the most part they are left visibly and in the sight of men to confute their own Pride and Folly But to what purpose is it to hide our selves from our selves when we have to do with God God knows and our own Souls know that more or less we are defiled in all that we doe The best of our Works and Duties brought into the presence of the Holiness of God are but as filthy raggs And Man even every man of himself drinketh in Iniquity like water Our own Cloaths are ready to defile us every day Who can express the Motions of Lust that are in the Flesh the irregular actings of Affections in their inordinate risings up to their Objects the Folly of the Imaginations of our Hearts and Minds which as far as they are not Principled by Grace are only evil and that continually with the vanity of our Words yea with a mixture of much corrupt Communications all which are defiling and have Defilements attending of them I confess I know not that my Heart and Soul abhorrs any Eruption of the Diabolical pride of man like that whereby they reproach and scoff at the deepest Humiliations and self-Abasements which poor sinners can attain unto in their Prayers Confessions and Supplications Alas that our Nature should be capable of such a Contempt of the Holiness of God such an Ignorance of the infinite distance that is between him and us and be so senceless of our own Vileness and of the abominable Filth and Pollution that is in every Sin as not to tremble at the despising of the lowest Abasements of poor sinners before the Holy God Behold his Soul which is lifted up is not upright in him but the Just shall live by his Faith 3 How we ought continually to endeavour after the wasting of Sin in the Root and Principle of it There is a Root of sin in us which springs up and defiles us Every man is tempted that is chiefly and principally of his own Lust and seduced and then when Lust hath conceived it bringeth forth Sin It is the Flesh that lusteth against the Spirit and which bringeth forth corrupted and corrupting polluted and polluting Fruits This Principle of Sin of Aversation from God of Inclination unto things Sensual and Present however wounded weakened dethroned impaired yet still abides in all Believers And it is the Foundation the Spring the Root the next Cause of all sin in us which tempts enticeth draws aside conceives and brings forth And this hath in us all more or less degrees of Strength Power and Activity according as it is more or less mortified by Grace and the Application of the Vertue of the Death of Christ unto our Souls And according to its strength and power so it abounds in bringing forth the defiled Acts of sin Whilest this retains any considerable Power in us it is to no purpose to set our selves meerly to watch against the Eruptions of Actual sins in the Frames of our Hearts in the Thoughts of our Minds or outward Actions If we would preserve our selves from multiplying our Defilements if we would continually be perfecting the Work of Holiness in the Fear of the Lord it is this we must set our selves against The Tree must be made good if we expect good Fruit and the evil Root must be digged up or evil Fruit will be brought forth That is our main Design should be to crucifie and destroy the Body of the sins of the flesh that is in us the Remainders of the Flesh or In-dwelling sin by the Wayes and Means which shall afterwards be declared 4 Hence also is manifest the Necessity we have of continual Applications to Jesus Christ for cleansing Vertue from his Spirit and the sprinkling of his Blood on our Consciences in the Efficacy of it to purge them from dead works We defile our selves every day and if we go not every day to the Fountain that is open for sin and for uncleanness we shall quickly be all over Leprous Our Consciences will be filled with dead Works so that we shall no way be able to serve the Living God unless they are daily purged out How
15 Secondly As This Principle of Inherent Grace or Holiness hath the Nature of an Habit so also hath it the Properties thereof And the first Property of an Habit is that it inclines and disposeth the Subject wherein it is unto Acts of its own kind or suitable unto it It is directed unto a certain End and enclines unto Acts or Actions which tend thereunto and that with evenness and Constancy Yea Moral Habits are nothing but strong and firm Dispositions and Inclinations uuto Moral Acts and Duties of their own kind as Righteousness or Temperance or Meekness Such a Disposition and Inclination therefore there must be in this new spiritual Nature or Principle of Holiness which we have described wherewith the Souls of Believers are in-laid and furnished by the Holy Ghost in their Sanctification For Sect. 16 1. It hath a certain End to enable us whereunto it is bestowed on us Although it be a great Work in it self that wherein the Renovation of the Image of God in us doth consist yet is it not wrought in any but with respect unto a further End in this World And this end is that we may Live to God We are made like unto God that we may live unto God By the Depravation of our Natures we are alienated from this Life of God this Divine spiritual Life Ephes. 4. 18. we like it not but have an Aversation unto it Yea we are under the Power of a Death that is universally opposed unto that Life For to be carnally minded is death Rom. 8. 6. that is it is so with respect unto the Life of God and all the Acts that belong thereunto And this Life of God hath two parts 1 The outward Duties of it 2 The inward Frame and Actings of it For the First Persons under the Power of Corrupted Nature may perform them and doe so but without Delight Constancy or Permanency The Language of that Principle whereby they are Acted is Behold what a Wearyness it is Mal. 1. 13. and such Hypocrites will not pray alwayes But as to the Second for the internal actings of Faith and Love whereby all outward Duties should be quickened and animated they are utter strangers unto them utterly alienated from them With respect unto this Life of God a Life of spiritual Obedience unto God are our Natures thus spiritually renewed or furnished with this spiritual Habit and Principle of Grace It is wrought in us that by vertue thereof we may live to God without which we cannot do so in any one single Act or Duty whatever For they that are in the flesh cannot please God Rom. 8. 8. Wherefore the first Property and inseparable Adjunct of it is that it enclineth and disposeth the Soul wherein it is unto all Acts and Duties that belong to the Life of God or unto all the Duties of holy Obedience so that it shall attend unto them not from Conviction or external Impression only but from an internal genuine Principle so inclining and disposing them thereunto And these things may be illustrated by what is contrary unto them There is in the state of Nature a Carnal Mind which is the Principle of all Morall and Spiritual Operations in them in whom it is And this Carnal Mind hath an Enmity or is Enmity against God it is not subject unto the Law of God neither indeed can be Rom. 8. 7. that is the Bent and Inclination of it lyes directly against spiritual things or the Mind and Will of God in all things which concern a Life of Obedience unto himself Now as this Principle of Holiness is that which is introduced into our Souls in Opposition unto and to the Exclusion of the Carnal Mind so this Disposition and Inclination of it is opposite and contrary unto the Enmity of the Carnal Mind as tending alwayes unto Actions spiritually good according to the Mind of God Sect. 17 2. This Disposition of Heart and Soul which I place as the first Property or Effect of the Principle of Holiness before declared and explained is in the Scripture called Fear Love Delight and by the names of such other Affections as express a constant regard and inclination unto their Objects For these things do not denote the Principle of Holiness it self which is seated in the Mind or Understanding and Will whereas they are the names of Affections only but they signifie the first Way whereby that Principle doth act it self in an holy Inclination of the Heart unto Spiritual Obedience So when the People of Israel had engaged themselves by solemn Covenant to hear and do whatsoever God commanded God addes concerning it Oh that there were such an Heart in them that they would fear me and keep all my Commandements alwayes Deut. 5. 29. that is that the Bent and Inclinations of their Hearts were alwayes unto Obedience It is that which is intended in the Promise of the Covenant Jerem. 32. 39. I will give them one Heart that they may fear me which is the same with the new Spirit Ezek. 11. 19. The new Heart as hath been declared is the new Nature the new Creature the new spiritual supernatural Principle of Holiness The first Effect the first Fruit hereof is the Fear of God alwayes or a New spiritual Bent and Inclination of Soul unto all the Will and Commands of God And this new Spirit this Fear of God is still expressed as the inseparable Consequent of the new Heart or the writing of the Law of God in our Hearts which are the same So it is called Fearing the Lord and his goodness Hos. 3. 5. In like manner it is expressed by Love which is the Inclination of the Soul unto all Acts of Obedience unto God and Communion with him with Delight and Complacency It is a Regard unto God and his Will with a Reverence due unto his Nature and a Delight in him suited unto that Covenant-Relation wherein he stands unto us Sect. 18 3. It is moreover expressed by being spiritually minded To be Spiritually minded is Life and Peace Rom. 8. 6. that is the bent and inclination of the Mind unto spiritual things is that whereby we Live to God and enjoy Peace with him it is Life and Peace By Nature we savour only the things of the flesh and mind Earthly things Phil. 3. 19. our Minds or Hearts are set upon them disposed towards them ready for all things that lead us to the Enjoyment of them and Satisfaction in them But hereby we mind the things that are above or set our Affections on them Coloss. 3. 3. By vertue hereof David professeth that his Soul followed hard after God Psal. 63. 8. or inclined earnestly unto all those Wayes whereby he might live unto him and come unto the Enjoyment of him Like the Earnestness which is in him who is in the pursuit of something continually in his Eye as our Apostle expresseth it Phil. 3. 13 14. By the Apostle Peter it is compared unto that natural inclination which
a total indigence of Supplyes of Grace but it is a Well of Water springing up into everlasting Life Joh. 4. 14. It springs up and that as alwayes without intermission because it is living water from which Vital Acts are inseparable so permanently without ceasing it springs up into Everlasting Life and faileth not untill those in whom it is are safely lodged in the Enjoyment of it This is expressly promised in the Covenant I will put my Fear in their Hearts and they shall not depart from me Jer. 32. 40. They shall never doe so in whom is this Fear which is permanent and Endless It is true that it is our Duty with all Care and Diligence in the use of all Means to preserve cherish and improve both the Principle it self and its actings in these Holy Dispositions We are to shew all Diligence unto the full Assurance of Hope unto the End Heb. 6. 11. And in the use of Means and the Exercise of Grace is it that it is infallibly kept and preserved Isa. 40. 31. And it is also true that sometimes in some Persons upon the fierce interpositions of Temptations with the violent and deceitfull working of Lusts the Principle it self may seem for a Season to be utterly stifled and this Property of it to be destroyed as it seems to have been with David under his sad Fall and decay Yet such is the Nature of it that it is immortal everlasting and which shall never absolutely dye such is the Relation of it unto the Covenant-Faithfulness of God and Mediation of Christ as that it shall never utterly cease or be extinguished It abideth disposing and enclining the Heart unto all Dutyes of Holy Obedience unto the grave Yea ordinarily and where its genuine Work and Tendency is not interrupted by cursed Negligence or Love of the World it thrives and growes continually unto the End Hence some are not only Fruitfull but Fat and flourishing in their Old Age and as the outward man decayeth so in them the inward man is dayly renewed in Strength and Power But as unto all other Principles of Obedience whatever as it is in their own nature to decay and wither all their actings growing insensibly weaker and less efficacious so for the most part either the increase of Carnal Wisdom or the Love of the World or some powerfull Temptations at one time or other put an utter end unto them and they are of no use at all Hence there is not a more secure Generation of sinners in the World than those who have been acted by the Power of Conviction unto a course of Obedience in the performance of many Duties And those of them who fall not openly to Profaneness or Lasciviousness or Neglect of all Duties of Religion do continue in their Course from what they have been habituated unto finding it complyant with their present Circumstances and Conditions in the World as also having been preserved from such Wayes and Practices as are inconsistent with their present course by the power of their former Convictions But the Power of these Principles of Conviction Education Impressions from Afflictions Dangers Fears all in one dye before men and if their eyes were open they might see the End of them In this manner therefore doth the New Divine Nature that is in Believers dispose and encline them impartially evenly and permanently unto all Acts and Duties of Holy Obedience Sect. 24 One thing yet remains to be cleared that there may be no mistake in this matter And this is that in those who are thus constantly enclined and disposed unto all the Acts of an Heavenly spiritual Life there are yet remaining contrary Dispositions and Inclinations also There are yet in them Inclinations and Dispositions to sin proceeding from the Remainders of a contrary habitual Principle This the Scripture calls the Flesh Lust the sin that dwelleth in us the Body of Death being what yet remaineth in Believers of that vitious corrupted Depravation of our Nature which came upon us by the loss of the Image of God disposing the whole Soul unto all that is evil This yet continueth in them enclining them unto Evil and all that is so according to the Power and Efficacy that is remaining unto it in various Degrees Sundry things are here observable as 1 This is that which is singular in this Life of God There are in the same Mind Will and Affections namely of a Person Regenerate contrary Habits and inclinations continually opposing one another and acting adversly about the same Objects and Ends. And this is not from any Jarrings or Disorder between the distinct Faculties of the Soul it self as in Natural men there are adverse Actings between their Wills and Affections on the one hand bent unto sin and the Light of their Minds and Consciences on the other prohibiting the committing of sin and condemning its Commission which Disorder is discernible in the Light of Nature and is sufficiently canvased by the Old Philosophers But these contrary Habits Inclinations and Actings are in the same Faculties 2 As this cannot be apprehended but by vertue of a previous Conviction and acknowledgement both of the total Corruption of our Nature by the Fall and the Initial Renovation of it by Jesus Christ wherein these contrary Habits and Dispositions do consist so it cannot be denyed without an open Rejecting of the Gospel and Contradiction to the Experience of all that do Believe or know any thing of what it is to live to God We intend no more but what the Apostle so plainly asserts Gal. 5. 17. The Flesh lusteth against the Spirit and the Spirit against the Flesh that is in the Mind Will and Affections of Believers and these are contrary the one unto the other they are contrary Principles attended with contrary Inclinations and Actings so that ye cannot do the things that ye would 3 There cannot be contrary Habits meerly Natural or Moral in the same Subject with respect unto the same Object at the same time at least they cannot be so in any high Degree so as to encline and act contrary one to another with Urgency or Efficacy For violent Inclinations unto sin and a Conscience fiercely condemning for sin whereby sinners are sometimes torn and even distracted are not contrary Habits in the same Subject Only Conscience brings in from without the Judgment of God against what the Will and Affections are bent upon Sect. 25 But it is as was said otherwise in the contrary Principles or Habits of spirit and flesh of Grace and Sin with their adverse inclinations and actings Only they cannot be in the highest Degree at the same time nor be equally prevalent or predominant in the same instances That is Sin and Grace cannot bear rule in the same Heart at the same time so as that it should be equally under the conduct of them both Nor can they have in the same Soul contrary Inclinations equally efficacious for then would they absolutely obstruct all sorts
of Operations whatever Nor have they the same influence into particular Actions so as that they should not be justly denominated from one of them either gracious or sinfull But by Nature the vitious depraved Habit of sin or the flesh is wholly predominant and universally prevalent constantly disposing and enclining the Soul to sin Hence all the Imaginations of mens hearts are evil and that continually And they that are in the Flesh cannot please God There dwelleth no good thing in them nor can they do any thing that is good and the Flesh is able generally to subdue the Rebellions of Light Convictions and Conscience against it But upon the Introduction of the New Principle of Grace and Holiness in our Sanctification this Habit of sin is weakened impaired and so disenabled as that it cannot nor shall encline unto sin with that Constancy and Prevalency as formerly nor press unto it ordinarily with the same Urgency and Violence Hence in the Scripture it is said to be dethroned by Grace so as that it shall not reign or lord it over us by hurrying us into the pursuit of its uncontroulable inclinations Rom. 6. 12. Concerning these things the Reader may consult my Treatises of the Remainder of Indwelling sin and the Mortification of it in Believers Sect. 26 But so it is that this flesh this Principle of Sin however it may be dethroned corrected impaired and disabled yet is it never wholly and absolutely dispossessed and cast out of the Soul in this Life There it will remain and there it will work seduce and tempt more or less according as its remaining Strength and Advantages are By Reason hereof and the Opposition that hence ariseth against it the Principle of Grace and Holiness cannot nor doth perfectly and absolutely encline the Heart and Soul unto the Life of God and the Acts thereof so as that they in whom it is should be sensible of no Opposition made thereunto or of no contrary motions and inclinations unto sin For the Flesh will lust against the Spirit as well as the Spirit against the Flesh and these are contrary This is the Analogie that is between these two States In the state of Nature the Principle of sin or the Flesh is predominant and bears rule in the Soul but there is a Light remaining in the Mind and a Judgment in the Conscience which being heightned with Instructions and Convictions doe continually oppose it and condemn Sin both before and after its commission In them that are Regenerate it is the Principle of Grace and Holiness that is predominant and beareth rule But there is in them still a Principle of Lust and sin which rebells against the Rule of Grace much in the proportion that Light and Convictions rebell against the Rule of sin in the Unregenerate For as they hinder men from doing many evils which their ruling Principle of sin strongly inclines them unto and puts them on many Dutyes that it likes not so do these on the other side in them that are Regenerate They hinder them from doing many good things which their ruling Principle inclines unto and carry them into many Evils which it doth abhorr Sect. 27 But this belongs unto the Principle of Holiness inseparably and necessarily that it inclineth and disposeth the Soul wherein it is universally unto all Acts of Holy Obedience And these inclinations are predominant unto any other and keep the Soul pointed to Holiness continually This belongs unto its Nature and where there is a Cessation or Interruption in these inclinations it is from the prevailing Re-action of the Principle of Sin it may be advantaged by outward Temptations and Incentives which an holy Soul will constantly contend against Where this is not there is no Holiness The Performance of Dutyes whether of Religious Worship or of Morality how frequently sedulously and usefully soever will denominate no man Holy unless his whole Soul be disposed and possessed with prevalent inclinations unto all that is spiritually Good from the Principle of the Image of God renewed in him Outward Dutyes of what sort soever may be multiplyed upon Light and Conviction when they spring from no root of Grace in the Heart and that which so riseth up will quickly wither Math. 13. And this free genuine unforced Inclination of the Mind and Soul evenly and universally unto all that is Spiritually Good unto all Acts and Duties of Holiness with an inward labouring to break through and to be quit of all Opposition is the first Fruit and most pregnant Evidence of the Renovation of our Natures by the Holy Ghost It may be enquired Whence it is if the Habit or inherent Principle of Holiness do so constantly encline the Soul unto all Dutyes of Holiness and Obedience that David prayes that God would incline his Heart unto his Testimonies Psal. 119. 36. For it should seem from hence to be a new Act of Grace that is required thereunto and that it doth not spring from the Habit mentioned which was then eminent in the Psalmist Ans. 1 I shall shew afterwards that notwithstanding all the Power and Efficacy of Habitual Grace yet there is required a new Act of the Holy Spirit by his Grace unto its actual Exercise in particular instances 2 God enclines our Hearts to Dutyes of Obedience principally by strengthening encreasing and exciting the Grace we have received and which is inherent in us But we neither have nor ever shall have in this World such a stock of spiritual Strength as to doe any thing as we ought without Renewed Co-operations of Grace Sect. 29 Thirdly There is Power accompanying this Habit of Grace as well as Propensity or Inclination It doth not meerly dispose the Soul to holy Obedience but enables it unto the Acts and Dutyes of it Our Living unto God our walking in his Wayes and Statutes keeping his Judgements which things express our whole Actual Obedience are the Effects of the New Heart that is given unto us whereby we are enabled unto them Ezek. 36. 26 27. But this must be somewhat further and distinctly declared And 1 I shall shew That there is such a Power of holy Obedience in all that have the Principle of Holiness wrought in them by the Sanctification of the Holy Spirit which is inseparable from it and 2 shew What that Power is or wherein it doth consist That by Nature we have no Power unto or for any thing that is Spiritually good or to any Acts or Dutyes of Evangelical Holiness hath been sufficiently proved before When we were yet without strength in due time Christ dyed for the Vngodly Rom. 5. 6. Untill we are made partakers of the Benefits of the Death of Christ in and by his sanctifying Grace as we are ungodly so we are without strength or have no Power to live to God But as was said this hath been formerly fully and largely confirmed in our Declaration of the impotency of our Nature by Reason of its Death in Sin and so
intended is the Relation of this Work and Duty to the Death of Christ whence we and our sins are said to be crucified with him because we and they are so by vertue of his Death And herein do we alwayes bear about in the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dying of our Lord Jesus Christ 2 Cor. 4. 10. representing the Manner of it and expressing its Efficacy Sect. 5 Secondly Thus is this Duty expressed whose Nature in the next place we shall more particularly enquire into and declare in the ensuing Observations 1. Mortification of Sin is a Duty alwayes incumbent on us in the whole Course of our Obedience This the Command testifieth which represents it as an alwayes present Duty When it is no longer a Duty to grow in Grace it is so not to mortifie Sin No man under Heaven can at any Time say that he is exempted from this Command nor on any Pretence And he who ceaseth from this Duty le ts go all Endeavours after Holiness And as for those who pretend unto an absolute Perfection they are of all Persons living the most impudent nor do ever in this Matter open their mouths but they give themselves the Lye For 2. This Duty being alwayes incumbent on us argues undenyably the abiding in us of a Principle of Sin whilest we are in the Flesh which with its Fruits is that which is to be mortified This the Scripture calleth the sin that dwelleth in us the evil that is present with us the Law of the Members evil Concupiscence Lust the Flesh and the like And thereunto are the Properties and Actings of folly deceit tempting seducing rebelling warring captivating ascribed This is not a place to dispute the Truth of this Assertion which cannot with any Reputation of Modesty be denyed by any who own the Scripture or pretend to an Acquaintance with themselves But yet through the Craft of Sathan with the Pride and Darkness of the Minds of men it is so fallen out that the want of a true understanding hereof is the Occasion of most of those pernitious Errors wherewith the Church of God is at present pestered and which practically keeps men off from being seriously troubled for their sins or seeking out for Relief by Jesus Christ. Thus one hath not feared of late openly to profess that he knowes of no deceit or evil in his own Heart though a wiser than he hath informed us that he who trusteth his own Heart is a Fool Proverb 28. 26. Sect. 6 3. In-dwelling sin which is the Object of this Duty of Mortification falls under a three-fold Consideration 1. Of its Root and Principle 2. Of its Disposition and Operations 3. Of its Effects These in the Scripture are frequently distinguished though mostly under Metaphorical Expressions So are they mentioned together distinctly Rom. 6. 6. Our old Man is crucified with Christ that the Body of sin might be destroyed that henceforth we should not serve sin 1 The Root or Principle of sin which by Nature possesseth all the Faculties of the Soul and as a depraved Habit enclines unto all that is evil is the Old man so called in Opposition unto the New man which after God is created in Righteousness and true Holiness 2 There is the Inclination actual Disposition and Operations of this Principle or Habit which is called the Body of sin with the Members of it For under those Expressions sin is proposed as in procinctu in a Readiness to Act its self and enclining unto all that is evil And this also is expressed by the Affections and Lusts of the Flesh Gal. 4. 25. Deceitfull Lusts Ephes. 4. 24. The Old man is Corrupt according unto the deceitfull Lusts the Wills of the Flesh and the Mind 3 There are the Effects Fruits and Products of these things which are Actual sins whereby as the Apostle speaks we serve sin as bringing forth the Fruits of it that we should not henceforth serve sin And these Fruits are of two sorts 1. Internal in the Figments and Imaginations of the Heart which is the first way whereby the Lusts of the Old man do act themselves And therefore of those that are under the Power or Dominion of sin it is said that every Figment or Imagination of their Hearts are evil continually Gen. 6. 5. For they have no other Principle whereby they are acted but that of Sin and therefore all the Figments of their Hearts must be necessarily evil And with respect hereunto our Saviour affirms that all Actual sins proceed out of the Heart Math. 15. 19. because there is their Root and there are they first formed and framed 2. External in Actual sins such as those enumerated by our Apostle Col. 3. 5. Gal. 5. 19 20 21. All these things together make up the compleat Object of this Duty of Mortification The old man the body of Death with its Members and the Works of the flesh or the Habit Operations an Effects of Sin are all of them intended and to be respected herein Sect. 7 4. This Principle its Operations and Effects are opposed and directly contrary unto the Principle Operations and Fruits of Holiness as wought in us by the Spirit of God which we have before described 1 They are opposed in their Principle For the Flesh lusteth against the Spirit and the Spirit lusteth against Flesh and these are contrary the one to the other Gal. 5. 17. These are those two adverse Principles which maintain such a Conflict in the Souls of Believers whilst they are in this world and which is so Graphically described by our Apostle Rom. 7. so the Old and New man are opposed and contrary 2 In their Actings The Lusting of the Flesh and the Lusting or desires of the Spirit Walking after the Flesh and Walking after the Spirit living after the Flesh and living in the Spirit are opposed also This is the Opposition that is between the Body of Sin with its Members and the Life of Grace Who walk not after the Flesh but after the Spirit Rom. 8. 1 4 5. We are Debters not to the flesh to live after the flesh for if ye live after the flesh ye shall die but if ye by the Spirit doe mortifie the Deeds of the Flesh ye shall live ver 11 12 13. By this walking after the Flesh I understand not at least not principally the committing of Actual Sins but a Compliance with the Principle or Habit of sin prevailing in Depraved unsanctified Nature allowing it a predominancy in the Hearts and Affections It is when men are disposed to Act according to the Inclinations Lustings Motions Wills and Desires of it Or it is to bend that way Habitually in our Course and Conversation which the Flesh inclines and leads unto This Principle doth not indeed Equally bring forth Actual sins in all but hath various Degrees of its Efficacy as it is advantaged by Temptations controlled by Light or hampered by Convictions Hence all that are under the Power of Sin
the choosing of us from all Eternity unto Holiness and Happiness This was done when we were not when we had no Contrivances of our own And shall we not now put all our Temporary Concerns into the same Hand Can the same Fountain send out sweet and bitter water Can the same Soveraign Pleasure of God be the free only Cause of all our Blessedness and can it do that which is really Evil unto us Our Souls our Persons were secure and blessedly provided for as to Grace and Glory in the Soveraign Will of God and what a Prodigious Impiety is it not to trust all other things in the same Hand to be disposed of freely and absolutely If we will not forgoe our Interest in meer Absolute Free Soveraign Grace for ten thousand Worlds as no Believer will how ready should we be to resign up thereunto that little Portion which we have in this World among perishing things Sect. 18 3 Love Kindness Compassion Forbearance towards all Believers all the Saints of God however differenced among themselves are made indispensibly necessary unto us and pressed on us from the same Consideration And herein also doth no small part of our Holiness consist To this purpose is the Exhortation of the Apostle before mentioned Col. 3. 12. For if God have chosen them all from Eternity and made them the Objects of his Love and Grace as he hath done so concerning all sincere Believers do we not think it necessary doth not God require of us that we should love them also How dare any of us entertain unkind severe Thoughts how dare we maintain Animosities and Enmities against any of them whom God hath Eternally chosen to Grace and Glory Such things it may be upon Provocations and Surprizals and clashings of Secular Interests have fallen out and will fall out amongst us But they are all opposite and contrary unto that Influence which the Consideration of Gods Electing Love ought to have upon us The Apostles Rule is That as unto our Communion in Love we ought to receive him whom God hath received and because God hath received him against which no other thing can be laid in barr Rom. 14. 1 3. And the Rule is no less certain yea is subject to less Exceptions that we ought to choose embrace and love all those whoever they be whom God hath chosen and loved from Eternity There is no greater Evidence of low weak selfish Christians than to prescribe any other Rules or Bounds unto their spiritual Evangelical Affections than the Decree of Gods Election as manifesting it self in its Effects I endure all things saith our Apostle not for the Jews or Gentiles not for the weak or strong in the Faith not for those of this of that Way but foâ— the Elects sake This should regulate our Love and mightily stirre it up unto all Actings of Kindness Mercy Compassion Forbearance and Forgiveness Sect. 19 4 Contempt of the World and all that belongs unto it will hence also be ingenerated in us Did God set his Heart upon some from Eternity did he choose them to be his own peculiar to distinguish them as his from all the residue of Mankind Doth he design to give them the highest greatest best Fruits and Effects of his Love and Glorifie himself in their Prayses for ever What then will he do for them Will he make them all Kings or Emperours in the World Or at least will he have them to be Rich and Noble and Honourable among men that it may be known and proclaimed Thus shall it be done to the Man whom the King of Heaven delighteth to honour however that they should be kept from Streights and Difficulties and Trials from Poverty and Shame and Reproach in the World Alas none of these things were in the least in the Heart of God concerning them They deserve not to be named on the same day as we use to speak with the least of those things which God hath chosen his unto Were there any real substantial Good in them on their own Account he would not have cast them out of the Councels of his Love But on the contrary You see your Calling Brethren which is the infallible fruit and consequent of Election how that not many Wise men after the Flesh not many Noble not many Mighty are called but God hath chosen the Poor of the World the Base and the Contemptible for the most part Yea he hath designed the Generality of his Elect to a poor low and afflicted Condition in this World And shall we set our Hearts on those things that God hath so manifestly put an under-valuation upon in Comparison of the least Concernment of Grace and Holiness Wherefore let them that are poor and despised in the World learn to be satisfied with their State and Condition Had God seen it to have been good for you to have been otherwise he would not have passed it by when he was acting Eternal Love towards you And let them that are Rich not set their Hearts upon uncertain Riches Alas they are things which God had no regard unto when he prepared Grace and Glory for his own Let the Remembrance hereof suit your esteem and valuation of them and let it cool your spirits in your eager pursuit after them Do but think with your selves that these are not the Things that God had any Regard unto when he chosen us unto Grace and Glory and it will abate or your Cares about them cool your love towards them and take off your Hearts from them which is your Holiness Sect. 20 Secondly Electing Love is a Motive and Encouragement unto Holiness because of the enabling Supplyes of Grace which we may and ought thence to expect by Jesus Christ. The Difficulties we meet withall in a Course of Holiness are great and many Here Sathan the World and Sin do put forth and try their utmost strength oft-times the Best are foyled oft-times discouraged sometimes weary and ready to give over It requires a good spiritual Courage to take a Prospect of the Lyons Serpents and Snares that lye in the Way of a constant persevering Course in Gospel Obedience Hereon our knees are ready to grow feeble and our hands to hang down It is no small Relief herein no small Encouragement to continue in our Progress that the Fountain of Electing Grace will never fail us but continually give out Supplyes of spiritual Strength and Refreshment Hence may we take heart and courage to rise again when we have been foyled to abide when the shock of Temptation is violent and to persevere in those Duties which are most wearisome to the Flesh. And they are unacquainted with a Course of Holy Obedience who know not how needfull this Consideration is unto a comfortable Continuance therein Sect. 21 Thirdly It hath the same Tendency and Effect in the Assurance we have from thence that notwithstanding all the Oppositions we meet withall we shall not utterly and finally miscarry Gods Election will at last
his Sacerdotal Hath his Blood purged your Consciences from dead works that you should serve the living God Are you cleansed and sanctified and made Holy thereby Are you redeemed out of the World by it and from your vain Conversation therein after the Customs and Traditions of men Are you by it dedicated unto God and made his peculiar Ones If you find not these Effects of the Blood-shedding of Christ in and upon your Souls and Consciences in vain will you expect those other of Attonement Peace and Reconciliation with God of Mercy Pardon Justification and Salvation which you look for The Priestly Office of Christ hath its whole Effect towards all on whom it hath any Effects Despisers of its Fruits in Holiness shall never have the least Interest in its Fruits in Righteousness Sect. 22 Is it from his Actings as the great Prophet of the Church that you expect Help and Relief Have you effectually learned of him to deny all Vngodliness and worldly Lusts to live Righteously and Soberly and Godly in this present World Hath he taught you to be humble to be meek to be patient to hate the Garment spotted with the flesh Hath he instructed you unto sincerity in all your Wayes Dealings and whole Conversations among men Above all hath he taught you have you learned of him to purifie and cleanse your Hearts by Faith to subdue your inward spiritual and fleshly Lusts to endeavour after an universal Conformity unto his Image and Likeness Do you find his Doctrine Effectual unto these Ends and are your Hearts and Minds cast into the Mould of it If it be so your Interest in him by his Prophetical Office is secured unto you But if you say you hear his Voyce in his Word Read and Preached that you have Learned many Mysteries and have attained much Light or Knowledge thereby at least you know the substance of the Doctrine he hath taught so as that you can discourse of it yea and that you doe many Things or perform many Duties according unto it but cannot say that the Effects before enqured after are wrought in you by his Word and Spirit you lose the second Expectation of an Interest in Christ as Mediator or any Advantage thereby Sect. 23 Will you betake your selves to the Kingly Office of Christ and have you Expectations on him by vertue thereof You may do well to Examine how he Ruleth in you and over you Hath he subdued your Lusts those Enemies of his Kingdom which fight against your Souls Hath he strengthened aided supported assisted you by his Grace unto all Holy Obedience And have you given up your selves to be Ruled by his Word and Spirit to obey him in all things and to entrust all your Temporal and Eternal Concernments unto his Care Faithfulness and Power If it be so you have Cause to Rejoyce as those who have an Assured Concern in the blessed Things of his Kingdom But if your proud rebellious Lusts do yet bear sway in you if Sin have dominion over you if you continue to fulfill the Lusts of the Mind and of the Flesh if you walk after the Fashions of this World and not as Obedient Subjects of that Kingdom of his which is not of this World Deceive not your selves any longer Christ will be of no Advantage unto you In these things lye the summe of our present Argument If the Lord Christ act no otherwise for our Good but in and by his Blessed Offices of Priest Prophet and King and if the immediate Effect of the Grace of Christ acting in all these Offices towards us be our Holiness and Sanctification those in whom that Effect is not wrought and produced have neither Ground nor Reason to Promise themselves an Interest in Christ or any Advantage by his Mediation For men to name the Name of Christ to profess themselves Christians or his Disciples to avow an Expectation of Mercy Pardon Life and Salvation by him and in the mean time to be in themselves Worldly Proud Ambitious Envious Revengefull Haters of Good Men Covetous living in divers Lusts and Pleasures is a Scandal and Shame unto Christian Religion and unavoidably Destructive to their own Souls CHAP. V. Necessity of Holiness from our Condition in this World Necessity of Holiness further Argued from our own State and Condition in this World with what is required of us with respect unto our giving Glory to Jesus Christ. Sect. 1 ANother Argument for the Necessity of Holiness may be taken from the Consideration of our selves and our present State and Condition For it is hereby alone that the Vicious Distemper of our Natures is or can be cured That our Nature is fearfully and universally depraved by the Entrance of Sin I have before declared and sufficiently confirmed And I do not now consider it as to the Disability of Living unto God or Enmity unto him which is come upon us thereby nor yet as to the future Punishment which it renders us obnoxious unto But it is the present misery that is upon us by it unless it be cured which I intend For the Mind of man being possessed with Darkness Vanity Folly and Instability the Will under the Power of spiritual Death Stubborn and Obstinate and all the Affections Carnal Sensual and Selfish the whole Soul being hurried off from God and so out of its Way is perpetually filled with Confusion and perplexing Disorder It is not unlike that Description which Job gives of the Grave A Land of Darkness and of the shadow of Death without any Order and where the Light is as Darkness Chap. 10. 21 22. When Solomon set himself to search out the Causes of all the Vanity and Vexation that is in the World of all the Troubles that the Life of Man is filled withall he affirms that this was the summe of his Discovery God made men upright but they have found out many Inventions Eccles. 7. 29. that is cast themselves into endless Entanglements and Confusions What is Sin in its Guilt is Punishment in its Power yea the greatest that men are liable unto in this World Hence God for the Guilt of some Sins poenally gives many up to the Power of others Rom. 1. 24 26 28. 2 Thess. 2. 11. And this he doth not only to secure and aggravate their Condemnation at the last Day but to give them in this World a Recompence of their Folly in themselves For there is no greater Misery nor Slavery than to be under the Power of Sin Sect. 2 This proves the Original Depravation of our Nature the whole Soul filled with Darkness Disorder and Confusion being brought under the Power of various Lusts and Passions captivating the Mind and Will unto their Interests in the vilest Drudgeries of Servitude and Bondage No sooner doth the Mind begin to Act any thing suitably unto the small Remainders of Light in it but it is immediately controlled by impetuous Lusts and Affections which darken its Directions and silence its Commands Hence
God Author of our Sanctification 322 3 God how he is the God of Peace 323 3 All good in the Scripture ascribed to the Holy Spirit 470 15 A good man who he is 515 516 29 No good in us but what is wrought by the Holy Spirit 11 13 The good Spirit and the Holy Spirit the same 38 12 Good Spirit of God over-ruling the Devil 112 18 Gospel how abused and despised 223 36 Apprehension of Gods Goodness in the Light of Nature not sufficient to reconcile men to him 229 47 No true Apprehension of the Divine Goodness but in Christ. 229 48 Nature of the Gospel with respect unto the Objects of mens Lusts and Desires 233 54 Things peculiarly belonging to the Gospel or its own Things 234 56 Things known in the Light of Nature further manifested in the Gospel 234 What the Gospel superaddes unto Moral Duties 235 57 Gospel sent for the Accomplishment of the Decree of Election 524 11 Nature of Gospel Precepts 535 6 Grace taken two wayes in the Scripture 164 7 Grace how really efficient in Conversion 264 23 Grace of the Gospel overthrown by asserting it to be a Moral Suasion only 265 23 Nature of Converting Grace explained 268 27 Grace victorious and irresistible 270 30 Grace internal not resisted 271 34 Grace produced by a Creating Act. 275 40 Grace and Nature opposed 322 3 All Grace depends on continual Influences from God 344 6 All Grace Originally in Christ. 362 Things wrought in a way of Grace prescribed in a way of Duty 379 Grace excited by Afflictions 392 Sin and Grace cannot bear rule in the same Person at the same time 429 25 Grace and Nature opposed 322 3 Grace how it frees the Soul from spiritual Incumbrances 436 36 Grace how communicated from Christ unto Believers 457 70 Administration of Grace not equal at all times 547 24 Graces acted and exercised in the Oblation of Christ. 144 Graces which are our Duties not absolutely in our own power 322 2 Graces of Holiness improved into Glory 328 10 All Graces excited unto Exercise by the Holy Ghost 341 5 Graces whose Exercise is Occasional onely how they are encreased 343 6 Graces eminently making us like unto God 513 23 Graces declaring our Conformity to God 515 28 Growth in Grace and Wisdom how ascribed unto Christ. 138 2 Growth in Holiness compared unto that of Trees and Plants 346 8 Growth of Holiness secret and indiscernible 347 8 Growth in Holiness an Object of Faith 351 10 Growth in Holiness enjoyned unto us and required of us 339 4 Growth in Holiness an Access towards Glory 511 21 H. Habit of Holiness antecedently necessary to every Act of Holiness 416 8 Habit of Grace preserved by the constant Influences of the Holy Spirit 417 10 Habit of Holiness not acquired but preserved in a way of Duty ibid. Habit of Holiness permanent in its Inclination 427 23 Habits encline unto Acts of their own kind for a certain End 423 15 Infused Habits of Grace proved 280 50 Intellectual Habits the Nature of them 415 8 Habitual Vncleanness equal in all 378 Habitual Pollution inconsistent with any Holiness ibid. Habitual Grace necessary unto all Acts of Obedience 548 26 Tongues and Hands of the Prophets guided by the Holy Ghost 105 10 Harmony between Grace and the Command 551 33 Head of the Church first respected in the New Creation 128 1 The Heart what it signifies and how it is depraved 212 17 Stony Heart how taken away 277 43 New Heart promised what it is 277 44 418 11 Heart the meaning of it in the Scripture 367 Historical Books of the Scripture written by Divine Inspiration 113 19 The Holy Spirit how both Lord and God 6 4 Holy Spirit the onely Author unto us of all spiritual Good 11 12 The Holy Spirit known by his Operations 21 24 Holy Spirit so called from his immaterial substance 34 9 The Holy Spirit so called first because he is essentially holy 35 36 9 10 Holy Spirit called holy from his Work 36 10 Holy Spirit in what sence called the Spirit of God 38 13 Holy Spirit how called the Spirit of the Son 39 14 The Holy Spirit an Eternal Infinite Intelligent Person 46 47 48 49 c. 7 8 9 10 c. The Holy Spirit hath a spiritual substance and subsistence of his own 54 18 Why the Holy Spirit never Appeared in the Person of a Man 55 18 The Holy Spirit the Author of the Ministry of the Church 61 26 The Holy Spirit the Object of mens Actings in Religion 62 28 The Holy Spirit not a Quality or Vertue of the Divine Nature 64 30 The Holy Spirit expresly called God 64 31 The Holy Spirit given of God and how 80 3 The Holy Spirit compared unto Fire and Water and why 88 13 The Holy Spirit One dividing as he pleaseth to others 94 21 The Holy Spirit the Promise and Legacy of Christ. 124 6 The Holy Spirit the Spirit of the Son as well as of the Father and what followeth thereon 130 8 Actings of the Holy Spirit not ascribed unto him Exclusively 130 9 The Holy Spirit supplyes the bodily Absence of Christ. 158 5 Holy Spirit worketh by Means ordinarily 187 25 The Holy Spirit the immediate Sanctifier of all Believers 337 15 The Holy Spirit promised with respect unto his Effects 357 2 Holy Spirit the principal efficient Cause of the Mortification of Sin 481 15 c. Holy Ghost how the Power of the most High 132 No Holiness but by the Gospel and the Grace of it 325 8 Holiness passeth over into Eternity and Glory and how 328 11 Holiness glorious in this Life 329 12 Holiness all that God requireth of Believers 330 13 Holiness commanded in a way of Duty promised in a way of Grace 336 14 Holiness in its true Nature 338 2 Holiness how it is encreased in Believers 340 4 Holiness may thrive where its growth is not discerned 350 10 Holiness pleaseth God wherever it is 361 5 No Holiness beyond the bounds of Relation to Christ. 363 6 Holiness of God wherein it consists 374 4 Where the Principle of Holiness is there will be the Fruits of it 421 All Holiness derived from Christ. 450 451 c. Evangelical Holiness an effect of the Covenant of Grace 459 75 Holiness of God how an Argument of the Necessity of Holiness in us 500 5 Holiness not absolutely of the same use under the New Covenant and the Old 503 9 Holiness necessary unto the future Enjoyment of God 504 13 Holiness the highest Excellency whereof our Nature is capable 509 18 Holiness the Design of God in Election 521 3 Vniversal Holiness how required in the Precepts of the Gospel 535 6 Necessity of Holiness 537 9 Moral Honesty not Holiness 363 6 The Host of Heaven what it is 70 6 Host of the Earth 71 6 Humane Nature of Christ derived no evil from the Fall of Adam Reasons thereof 136 1 Sanctification of the Humane Nature of