the Apostle when he sent him to Preach the Gospel was to open the Eyes of Men and to turn them from Darkness to Light Acts 26. 18. not a Light within them for Internal Light is the Eye or seeing of the Soul But the Darkness was such as consisted in their blindness in not having their eyes open To open their Eyes and turn them from Darkness Ephes. 5. 8. Ye were sometimes Darkness but now are ye Light in the Lord. What is the Change and Alteration made in the Minds of Men intended in this Expression will afterwards appear But that a great Change is proposed none can doubt Col. 1. 13. Who hath delivered us from the Power of Darkness as also 1 Pet. 2. 9. Who hath called us out of Darkness into his marvelous Light And the Darkness which is in these Testimonies ascribed unto Persons in an unregenerate Condition is by Paul compared to that which was at the beginning before the Creation of Light Gen. 1. 2. Darkness was upon the Face of the Deep There was no Creature that had a Visive Faculty there was Darkness Subjectively in all and there was no Light to see by but all was objectively wrapt up in Darkness In this state of things God by an Almighty Act of his Power created Light vers 3. God said Let there be Light and there was Light And no otherwise is it in this new Creation God who commanded then Light to shine out of Darkness shines into the Hearts of Men to give them the knowledg of his Glory in the Face of Jesus Christ 2 Cor. 4. 6. Spiritual Darkness is in and upon all Men until God by an Almighty and Effectual Work of the Spirit shine into them or Create Light in them And this Darkness is that Light within which some boast to be in themselves and others Sect. 7 To clear our way in this Matter we must consider first the Nature of this Spiritual Darkness what it is and wherein it doth consist and then secondly shew its Efficacy and Power in and on the Minds of Men and how they are corrupted by it First The Term of Darkness in this case is Metaphorical and borrowed from that which is Natural What Natural Darkness is and wherein it consists all Men know if they know it not in its Cause and Reason yet they know it by its Effects They know it is that which hinders Men from all Regular Operations which are to be guided by the outward Senses And it is two-fold 1. When Men have not Light to see by or when the usual Light the only external Medium for the discovery of distant Objects is taken from them So was it with the Egyptians during the three dayes darkness that was on their Land They could not see for want of Light they had their Visive Faculty continued unto them yet having no Light they saw not one another nor arose any from his place Exod. 10. 23. For God probably to augment the terror of his Judgment restrained the vertue of Artificial Light as well as he did that which was Natural 2. There is Darkness unto Men when they are blind either born so or made so Psal. 69. 29. Let their Eyes be darkned that they may not see So the Angel smote the Sodomites with blindness Gen. 19. 11. and Paul the Sorcerer Acts 13. 11. However the Sun shineth it is all one perpetual Night unto them that are blind Sect. 8 Answerable hereunto Spiritual Darkness may be referred unto two Heads For there is an Objective Darkness a Darkness that is on Men and a Subjective Darkness a Darkness that is in them The first consists in the want of those Means whereby alone they may be enlightned in the Knowledg of God and Spiritual Things This is intended Mat. 4. 16. This Means is the Word of God and the preaching of it Hence it is called a Light Psal. 119. 105. and is said to give Light Psal. 19. 8. or to be a Light shining in a dark place 2 Pet. 1. 19. And it is so termed because it is the outward Means of Communicating the Light of the Knowledg of God unto the Minds of Men. What the Sun is unto the World as unto things natural that is the Word and the Preaching of it unto Men as to Things Spiritual And hence our Apostle applies what is said of the Sun in the Firmament as to the enlightning of the World Psal. 19. 1 2 3 4. unto the Gospel and the Preaching of it Rom. 10. 15 18. Sect. 9 And this Darkness is upon many in the World even all unto whom the Gospel is not declared or by whom it is not received where it is or hath been so Some I know have entertained a vain Imagination about a Saving-Revelation of the Knowledg of God by the Works of Creation and Providence objected to the Rational Faculties of the Minds of Men. It is not my purpose here to divert unto the confutation of that Fancy Were it so it were easie to demonstrate that there is no Saving Revelation of the Knowledg of God unto Sinners but as he is in Christ reconciling the World unto himself and that so he is not made known but by the Word of Reconciliation committed unto the Dispensers of the Gospel What-ever knowledg therefore of God may be attained by the means mentioned as he is the God of Nature ruling over Men and requiring Obedience from them according to the Covenant and Law of their Creation yet the knowledg of him as a God in Christ pardoning Sin and saving Sinners is attainable by the Gospel only But this I have proved and confirmed elsewhere Sect. 10 It is the Work of the Holy Spirit to remove and take away this Darkness which until it is done no Man can see the Kingdom of God or enter into it And this he doth by sending the Word of the Gospel into any Nation Country Place or City as he pleaseth The Gospel doth not get ground in any place nor is restrained from any Place or People by accident 〈◊〉 by the endeavours of Men but it is sent and disposed of 〈◊〉 to the Sovereign Will and Pleasure of the Spirit of God He Gifteth Calls and Sends Men unto the Work of Preaching it Acts 13. 2 4. and disposeth them unto the Places where they shall declare it either by express Revelation as of old Acts 16. 6 7 8 9 10. or guides them by the secret Operations of his Providence Thus the Dispensation of the Light of the Gospel as to Times Places and Persons depends on his Sovereign Pleasure Psal. 147. 19 20. Wherefore although we are to take care and pray much about the continuance of the Dispensation of the Gospel in any place and its Propagation in others yet need we not to be over-solicitous about it This Work and Care the Holy Ghost hath taken on himself and will carry it on according to the Counsel of God and his Purposes concerning the Kingdom of Jesus
Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the eyes of your understanding being opened that you may know what is the hope of his calling c. That the Spirit of Wisdom and Revelation is the Spirit of God working those Effects in us we have before evinced And it is plain that the Revelation here intended is subjective in the enabling us to apprehend what is revealed and not objective in new Revelations which the Apostle prayed not that they might receive And this is further evidenced by the ensuing Description of it the eyes of your Understanding being opened There is an Eye in the Understanding of Man that is the natural Power and Ability that is in it to discern Spiritual Things But this Eye is sometimes said to be blind sometimes to be darkness sometimes to be shut or closed And nothing but the impotency of our Minds to know God savingly or discern things spiritually when proposed unto us can be intended thereby It is the Work of the Spirit of Grace to open this eye Luke 4. 18. Acts 26. 18. And this is the powerful effectual removal of that depravation of our Minds with all its Effects which we before described And how are we made Partakers hereof It is of the Gift of God freely and effectually working of it For 1. he gives us the Spirit of Wisdom and Revelation to that End And 2. works the thing it self in us He gives us an Heart to know him Jer. 24. 7. without which we cannot so do or he would not himself undertake to work it in us for that end There is therefore an effectual powerful creating Act of the Holy Spirit put forth in the Minds of Men in their Conversion unto God enabling them Spiritually to discern Spiritual Things wherein the Seed and Substance of Divine Faith is contained Sect. 53 2. This is called the Renovation of our Minds renewed in the Spirit of our Minds Ephes. 4. 23. which is the same with being renewed in knowledg Col. 3. 10. And this Renovation of our Minds hath in it a transforming Power to change the whole Soul into an obediential frame towards God Rom. 12. 2. And the work of renewing our Minds is peculiarly ascribed unto the Holy Spirit Tit. 3. 5. The renewing of the Holy Ghost Some Men seem to fancy yea do declare that there is no such Depravation in or of the Mind of Man but that he is able by the use of his Reason to apprehend receive and discern those Truths of the Gospel which are objectively proposed unto it But of the use of Reason in these Matters and its Ability to discern and judg of the sence of Propositions and force of Inferences in Things of Religion we shall treat afterwards At present I only enquire whether Men Unregenerate be of themselves able Spiritually to discern Spiritual Things when they are proposed unto them in the Dispensation of the Gospel so as their knowledg may be saving in and unto themselves and acceptable unto God in Christ and that without any especial internal effectual Work of the Holy Spirit of Grace in them and upon them if they say they are as they plainly plead them to be and will not content themselves with an Ascription unto them of that Notional Doctrinal Knowledg which none deny them to be capable of I desire to know to what purpose are they said to be renewed by the Holy Ghost to what purpose are all those gracious actings of God in them before recounted He that shall consider what on the one hand the Scripture teacheth us concerning the Blindness Darkness Impotency of our Minds with respect unto Spiritual things when proposed unto us as in the state of nature and on the other what it affirms concerning the work of the Holy Ghost in their Renovation and change in giving them new Power new Ability a new Active Understanding will not be much moved with the groundless confident unproved Dictates of some concerning the Power of Reason in it self to apprehend and discern Religious Things so far as we are required in a way of Duty This is all one as if they should say That if the Sun shine clear and bright every blind Man is able to see Sect. 54 God herein is said to communicate a Light unto our Minds and that so as that we see by it or perceive by it the things proposed unto us in the Gospel usefully and savingly 2 Cor. 4. 6. God who commanded the Light to shine out of Darkness hath shined in our hearts to give the Light of the Knowledg of the Glory of God in the Face of Jesus Christ. Did God no otherwise work on the Minds of Men but by an external objective proposal of Truth unto them to what purpose doth the Apostle mention the Almighty Act of Creating Power which he put forth and exercised in the first production of Natural Light out of Darkness What Allusion is there between that Work and the doctrinal proposal of Truth to the Minds of Men It is therefore a confidence not to be contended with if any will deny that the Act of God in the Spiritual Illumination of our Minds be not of the same Nature as to Efficacy and Efficiency with that whereby he created Light at the beginning of all things And because the Effect produced in us is called Light the Act it self is described by shining God hath shined into our Hearts that is our Minds so he conveighs Light unto them by an Act of Omnipotent Efficiency And as that which is so wrought in our Minds is called Light so the Apostle leaving his Metaphor plainly declares what he intends hereby namely the actual knowledg of the Glory of God in the Face of Jesus Christ that is as God is revealed in Christ by the Gospel as he declares v. 4. Having therefore 1. compared the Mind of Man by Nature with a respect unto a Power of discerning Spiritual Things to the state of all things under Darkness before the Creation of Light And 2. the powerful working of God in Illumination unto the Act of his Omnipotency in the Production or Creation of Light Natural He ascribes our Ability to know and our actual Knowledg of God in Christ unto his real Efficiency and Operation And these things in part direct us towards an apprehension of that Work of the Holy Spirit upon the Minds of Men in their Conversion unto God whereby their Depravation is cured and without which it will not so be By this means and no otherwise do we who were Darkness become Light in the Lord or come to know God in Christ savingly looking into and discerning Spiritual Things with a proper intuitive sight whereby all the other Faculties of our Souls are guided and influenced unto the Obedience of Faith Sect. 55 It is principally with respect unto the Will and its Depravation by Nature that we are said to be
common means of it For he will both glorifie his Word thereby and give out Pledges of 〈◊〉 Approbation of our Obedience unto his Commands and Institutions Sect. 5 Secondly There are certain internal Spiritual 〈…〉 in and upon the Souls of Men whereof the Word 〈…〉 the immediate instrumental Cause which ordinarily do precâ—de the Work of Regeneration or real Conversion unto God And they are reduceâ—◠〈◊〉 to three Heads 1. Illumination 2. Conviction 3. Refâ—â—â—â— The first of these respects the Mind only the second the Minâ—â—â—â—â—â—science and Affections and the third the Life and Conversation Sect. 6 The first is Illumination of whose Nature and Causes we must afterwards treat distinctly At present I shall only consider it as it is ordinarily previous unto Regeneration and materially disposing the Mind thereunto Now all the Light which by any means we attain unto or Knowledg that we have in or about Spiritual Things things of supernatural Revelation come under this Denomination of Illumination And hereof there are three Degrees 1. That which ariseth meerly from an industrious Application of the Rational Faculties of our Souls to know perceive and understand the Doctrines of Truth as revealed unto us For hereby much knowledg of Divine Truth may be obtained which others through their negligence sloth and pride are unacquainted with And this knowledg I refer unto Illumination that is a Light superadded to the innate conceptions of Mens Minds and beyond what of themselves they can extend unto because it is concerning such things as the heart of Man could never of it self conceive but the very knowledg of them is communicated by their Revelation 1 Cor. 2. 9 11. And the reason why so very few do exercise themselves to the attaining of this Knowledg according to their Abilities is because of the Enmity which is in the Carnal Minds of all Men by Nature unto the things themselves that are revealed And within the compass of this Degree I comprize all knowledg of Spiritual Things that is merely Natural 2. There is an Illumination which is an especial Effect of the Holy Ghost by the Word on the Minds of Men. With respect hereunto some who fall totally from God and perish Eternally are said to have been once enlightned Heb. 6. 4. This Light variously affects the Mind and makes a great Addition unto what is purely natural or attainable by the meer exercise of our Natural Abilities Sect. 7 For 1. it adds Perspicuity unto it making the things discerned in it more clear and perspicuous to the Mind Hence Men endowed with it are said to know the Way of Righteousness 2 Pet. 2. 21. clearly and distinctly to apprehend the Doctrine of the Gospel as the way of Righteousness They know it not only or meerly as true but as a way of Righteousness namely the way of God's Righteousness which is therein revealed from Faith to Faith Rom. 1. 17. and the way of Righteousness for sinners in the sight of God Rom. 10. 3 4. 2. It adds a greater Assent unto the Truth of the things revealed than meer natural Reason can rise up unto Hence those thus Illuminated are frequently said to believe their Faith being only the naked Assent of their Minds unto the Truth revealed to them So it is said of Simon the Magician Acts 8. 12. and of sundry of the Jews John 2. 23 24. Chap. 12. 42. 3. It adds unto them some kind of evanid Joy These receive the Word with Joy and yet have no Root in themselves Luke 18. 13. They rejoyce in the Light of it at least for a Season Joh. 5. 35. Persons that are thus enlightned will be variously affected with the Word so as they are not whose Natural Faculties are not Spiritually Excited 4. It adds oft-times Gifts also wherof this Spiritual Light is as it were the common Matter which in Exercise is formed and fashioned in great variety I say this kind of Spiritual Light the Effect of this Ilumination is the Subject Matter and contains in it the Substance of all Spiritual Gifts One sort of Gift it is when put forth and exercised in one way or one kind of Duty and another as in another And where it is improved into Gifts which principally it is by Exercise there it wonderfully affects the Mind and raiseth its Apprehensions in and of Spiritual Things Now concerning this Degree of Illumination I say 1. That it is not Regeneration nor doth it consist therein nor doth necessarily or infallibly ensue upon it A third Degree is required thereunto which we shall afterwards explain Many therefore may be thus enlightned and yet never be converted 2. That in order of Nature it is previous unto a full and real Conversion to God and is materially preparatory and dispositive thereunto For Saving Grace enters into the Soul by Light As it is therefore a Gift of God so it is the Duty of all Men to labour after a participation of it however by many it be abused Sect. 8 Secondly Conviction of Sin is another Effect of the Preaching of the Word antecedaneous unto real Conversion to God This in general the Apostle describes 1 Cor. 14. 24 25. If ye prophesie and one cometh in who believeth not he is convinced of all and thus are the Secrets of his Heart made manifest and so falling down on his Face he will Worship God And sundry things are included herein or do accompany it As 1. a disquieting sense of the guilt of Sin with respect unto the Law of God with his Threatnings and future Judgments Things that before were slighted and made a mock of do now become the Soul's Burthen and constant Disquietment Fools make a mock of Sin they traverse their ways and snuff up the Wind like the wild Ass but in their Month when Conviction hath burthened them you may find them And hereby are the Minds of Men variously affected with fears and anguish in various degrees according as Impressions are made upon them by the Word And these Degrees are not prescribed as necessary Duties unto Persons under their Conversions but only described as they usually fall out to the relief and direction of such as are concerned in them As a Man going to give Directions unto another how to guide his Course in a Voyage at Sea he tells him That in such a place he will meet with Rocks and Shelves Storms and cross Winds so that if he Steer not very heedfully he will be in danger to miscarry and to be cast away He doth not prescribe it unto him as his Duty to go among such Rocks and into such Storms but only directs him how to guide himself in them where he doth meet with them as assuredly he will if he miss not his proper Course 2. Sorrow or Grief for Sin committed because past and irrecoverable which is the formal Reason of this condemning Sorrow This the Scripture calls sorrow of the World 2 Cor. 7. 10. Divines usually legal sorrow as that
Ray of Supernatural Light The Light of a Natural Conscience will convince Men of and reprove them for actual sins as to their Guilt Rom. 2. 14 15. But the meer Light of Nature is dark and confused about its own Confusion Some of the Old Philosophers discerned in general that our Nature was disordered and complained thereof But as the Principal Reason of their Complaints was because it would not throughout serve the Ends of their Ambition so of the Causes and Nature of it with respect unto God and our Eternal Condition they knew nothing of it at all Nor is it discerned but by a Supernatural Light proceeding immediately from the Spirit of God If any therefore have an Heart or Wisdom to know their own Pollution by sin without which they know nothing of themselves unto any Purpose let them pray for that Directing Light of the Spirit of God without which they can never attain to any usefull Knowledge of it 2. Those who would indeed be purged from the Pollution of Sin must endeavour to be affected with it suitably to the Discovery which they have made of it And as the proper Effect of the Guilt of sin is Fear so the proper Effect of the Filth of sin is Shame No man who hath read the Scriptures can be ignorant how frequently God calls on men to be ashamed and confounded in themselves for the Pollutions and Uncleannesses of their sin So is it expressed in Answer unto what he requires O my God I am ashamed and blush to lift up my face to thee my God because of our Iniquities Ezra 9. 6. And by another Prophet We lye down in our shame and our Confusion covereth us for we have sinned against the Lord our God Jerem. 3. 25. And many other such Expressions are there of this Affection of the Mind with respect unto the Pollution of sin But we must observe that there is a Two-fold shame with respect unto it 1 That which is Legal or the product of a meer Legal Conviction of Sin Such was that in Adam immediately after his Fall And such is that which God so frequently calls open and profligate sinners unto A shame accompanyed with Dread and Terrour and from which the sinner hath no Relief unless in such sorry Evasions as our First Parents made use of And 2 There is a shame which is Evangelical arising from a mixed Apprehension of the Vileness of sin and the Riches of Gods Grace in the Pardon and Purifying of it For although this latter gives Relief against all terrifying discouraging Effects of shame yet it encreaseth those which tend to genuine self-Abasement and Abhorrency And this God still requires to abide in us as that which tends to the Advancement of his Grace in our Hearts This is fully Expressed by the Prophet Ezek. 16. 60 61 62 63. I will remember my Covenant with thee in the Dayes of thy Youth and I will establish unto thee an Everlasting Covenant then shalt thou remember thy Wayes and be ashamed and I will establish my Covenant with thee and thou shalt know that I am the Lord that thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God There is a shame and Confusion or face for sin that is a Consequent yea an Effect of Gods renewing his Covenant and thereby giving in the full Pardon of sin as being pacified And the Apostle asks the Romans what Fruit they had in those things whereof they were now ashamed Chap. 6. 21. Now after the Pardon of them they were yet ashamed from the Consideration of their Filth and Vileness But it is shame in the First sence that I here intend as antecedent unto the First Purification of our Natures This may be thought to be in all men but it is plainly otherwise and men are not at all ashamed of their Sins which they manifest in Various Degrees For Sect. 12 1 Many are senceless and stupid no Instruction nothing that befalls them will fix any real shame upon them Of some particular Facts they may be ashamed but for any thing in their Natures they slight and despise it If they can but preserve themselves from the known Guilt of such sins as are punishable amongst Men as to all other things they are secure This is the Condition of the Generality of men living in sin in this World They have no inward shame for any thing between God and their Souls especially not for the Pravity and Defilement of their Natures no although they hear the Doctrine of it never so frequently What may outwardly befall them that is shamefull they are concerned in but for their Internal Pollutions between God and their Souls they know none 2 Some have a Boldness and Confidence in their Condition as that which is well and pure enough There is a Generation that is pure in their own Eyes yet are they not washed from their Filthiness Prov. 30. 12. Although they were never sprinkled with the pure Water of the Covenant or cleansed by the Holy Spirit although their Consciences were never purged from dead Works by the Blood of Christ nor their Hearts purified by Faith and so are no Way washed from their Filthiness yet do they please themselves in their Condition as pure in their own Eyes and have not the least sence of any Defilement Such a Generation were the Pharisees of Old who esteemed themselves as clean as their Hands and Cups that they were continually washing though within they were filled with all manner of Defilements Isa. 65. 4 5. And this Generation is such as indeed despise all that is spoken about the Pollution of Sin and its Purification and deride it as Enthusiastical or a fulsome Metaphor not to be understood 3 Others proceed farther and are so far from taking shame to themselves for what they are or what they doe as that they openly Boast of and Glory in the most shamefull sins that Humane Nature can contract the Guilt of They proclaim their Sins saith the Prophet like Sodom where all the People consented together in the Perpetration of Unnatural Lusts. They are not at all ashamed but Glory in the things which because they do not here will hereafter fill them with Confusion of Face Jerem. 6. 15. Chap. 8. 12. And where once Sin gets this Confidence wherein it compleats a Conquest over the Law the in-bred Light of Nature the Convictions of the Spirit and in a word God himself then is it ripe for Judgement And yet is there a higher Degree of shamelesness in sin For 4 Some content not themselves with Boasting in their own Sins but also they approve and delight in all those who give up themselves unto the like Out-rage in Sinning with themselves This the Apostle expresseth as the highest Degree of shameless sinning Rom. 1. 32. Who knowing the Judgement of God that they which Commit
need not here to be further insisted on Sect. 30 The present Assertion which we are to prove is That there is in and by the Grace of Regeneration and Sanctification a Power and Ability given unto us of living unto God or performing all the Duties of acceptable Obedience This is the first Act of that Spiritual Habit arising out of it and inseparable from it It is called Strength or Power Isa. 40. 31. They that wait upon the Lord shall renew their strength that is for and unto Obedience or walking with God without Weariness Strength they have and in their Walking with God it is renewed or encreased By the same Grace are we strengthened with all might according to the glorious Power of God Col. 1. 11. or strengthened with might by his Spirit in the inner man Ephes. 3. 16. whereby we can do all things through Christ that strengtheneth us Phil. 4. 13. In our Calling or Conversion to God all things are given unto us by his Divine Power which pertain unto Life and Godliness 2 Pet. 1. 3. every thing that is needfull to enable us unto a holy Life The Habit and Principle of Grace that is wrought in Believers gives them new Power and spiritual Strength unto all Dutyes of Obedience The Water of the Spirit therein is not only a Well of Water abiding in them but it springeth up into everlasting Life Joh. 4. 14. or enables us continually to such gracious Actings as have a Tendency thereunto There is a sufficiency in the Grace of God bestowed on them that Believe to enable them unto the Obedience required of them So God told our Apostle when he was ready to faint under his Temptations that his Grace was sufficient for him 2 Cor. 12. 9. or there is a Power in all that are sanctified whereby they are able to yield all holy Obedience unto God They are alive unto God alive to Righteousness and Holiness They have a Principle of spiritual Life and where there is Life there is Power in its Kind and for its End Whence there is not in our Sanctification only a Principle or inherent Habit of Grace bestowed on us whereby we really and habitually as to State and Condition differ from all unregenerate persons whatever but there belongs moreover thereunto an active Power or an Ability for and unto spiritual holy Obedience which none are partakers of but those who are so sanctified And unto this Power there is a respect in all the Commands or Precepts of Obedience that belong to the New Covenant The Commands of each Covenant respect the Power given in and by it Whatever God required or doth require of any by vertue of the Old Covenant or the Precepts thereof it was on the Account of and proportionate unto the strength given under and by that Covenant And that we have lost that strength by the Entrance of sin exempts us not from the Authority of the Command and thence it is that we are righteously obliged to doe what we have no Power to perform So also the Command of God under the new Covenant as to all that Obedience which he requireth of us respects that Power which is given and communicated unto us thereby And this is that Power which belongs unto the New Creature the Habit and Principle of Grace and Holiness which as we have proved is wrought by the Holy Ghost in all Believers Sect. 31 We may therefore enquire into the Nature of this spiritual Power what it is and wherein it doth consist Now this cannot be clearly understood without a due Consideration of that Impotency unto all spiritual good which is in us by Nature which it cures and takes away This we have before at large declared and thither the Reader is referred When we know what it is to be without Power or Strength in Spiritual things we may thence learn what it is to have them To this purpose we may consider that there are three things or Faculties in our Souls which are the Subject of all Power or Impotency in spiritual things namely our Vnderstandings Wills and Affections That our spiritual Impotency ariseth from their Depravation hath been proved before and what Power we have for holy spiritual Obedience it must consist in some especial Ability communicated distinctly unto all these Faculties And our Enquiry therefore is What is this Power in the Mind what in the Will and what in the Affections And 1 This power in the Mind consists in a spiritual Light and Ability to discern spiritual Things in a spiritual Manner which Men in the state of Nature are utterly devoyd of 1 Cor. 2. 13 14. The Holy Spirit in the first Communication of the Principle of spiritual Life and Holiness shines into our Hearts to give us the knowledge of the Glory of God in the face of Jesus Christ 2 Cor. 4. 6. yea this strengthening of the Mind by saving Illumination is the most eminent Act of our Sanctification Without this there is a Veil with Fear and Bondage upon us that we cannot see into spiritual things But where the Spirit of God is where he comes with his sanctifying Grace there is Liberty And thereby we all with open face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory 2 Cor. 3. 18. See Ephes. 1. 17 18. Sect. 32 Wherefore all sanctified Believers have an Ability and Power in the renewed Mind and Understanding to see know discern and receive spiritual Things the Mysteries of the Gospel the Mind of Christ in a due and spiritual Manner It is true they have not all of them this Power and Ability in the same Degree but every one of them hath a sufficiency of it so as to discern what concerns themselves and their Dutyes necessarily Some of them seem indeed to be very low in Knowledge and in comparison of others very Ignorant For there are different Degrees in these things Ephes. 4. 7. And some of them are kept in that Condition by their own Negligence and Sloth They do not use as they ought nor improve those Means of Growing in Grace and in the Knowledge of Jesus Christ which God prescribes unto them as Heb. 6. 14 15 16. But every one who is truely sanctified and who thereby hath received the least Degree of saving Grace hath Light enough to understand the spiritual Things of the Gospel in a spiritual Manner When the Mysteries of the Gospel are Preached unto Believers some of them may be so declared as that those of meaner Capacities and Abilities may not be able to comprehend aright the Doctrine of them which yet is necessary to be so proposed for the Edification of those who are more grown in Knowledge Nevertheless there is not any the meanest of them but hath a spiritual insight into the things themselves intended so far as they are necessary unto their Faith and Obedience in the Condition wherein they are This the Scripture gives
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
deep things of God which the World could not understand were now preached and declared unto the Church God saith he hath revealed them unto us by the Spirit But how cometh the Spirit himself the Author of these Revelations to be acquainted with these things This he hath from his own Nature whereby he knoweth or searcheth all things even the deep things of God It is therefore the Revelation made by the Spirit unto the Apostles and Pen-men of the Scripture of the New Testament who were acted by the Holy Ghost in like manner as were the Holy Men of old 1 Pet. 1. 21. which the Apostle intendeth and not the Illumination and Teaching of Believers in the knowledg of the Mysteries by them revealed whereof the Apostle treateth in these words But who is this Spirit The same Apostle tells us that the Judgments of God are unsearchable and his wayes past finding out Rom. 11. 33. And asketh who hath known the mind of the Lord or who hath been his Counsellor v. 34. And yet this Spirit is said to search all things even the deep things of God such as to all Creatures are absolutely unsearchable and past finding out This then is the Spirit of God himself who is God also For so it is in the Prophet from whence these words are taken Who hath directed the Spirit of the Lord or being his Counsellor hath taught him Isa. 40. 13. It will not relieve the Adversaries of the Holy Ghost though it be pleaded by them that he is compared with and opposed unto the spirit of a Man v. 11. which they say is no Person For no Comparisons hold in all Circumstances The Spirit of a Man is his Rational Soul endued with Understanding and Knowledg This is an individual intelligent Substance capable of a subsistence in a separate Condition Grant the Spirit of God to be so far a Person and all their Pretences fall to the ground And whereas it is affirmed by one among our selves though otherwise asserting the Deity of the Holy Ghost Good p. 175. that this Expression of searching the things of God cannot be applyed directly to the Spirit but must intend his enabling us to search into them because to search includes imperfection and the use of means to come to the knowledg of any thing it is not of weight in this matter For such Acts are ascribed unto God with respect unto their Effects And searching being with us the means of attaining the perfect knowledg of any thing the perfection of the knowledg of God is expressed thereby So David prays that God would search him and know his heart Psal. 139. 23. And he is often said to search the hearts of men whereby his infinite Wisdom is intimated whereunto all things are open and naked So is the Spirit said to search the deep things of God because of his infinite Understanding and the perfection of his Knowledg before which they lie open And as things are here spoken of the Spirit in reference unto God the Father so are they spoken of him in reference unto the Spirit Rom. 8. 27. He that searcheth the Hearts knoweth the Mind of the Spirit And hereunto that this Spirit is the Author of Wisdom and Understanding in and unto others and therefore he must have them in himself and that not virtually or causally onely but formally also 1 Cor. 12. 8. Wisdom and Knowledg are reckoned among the Gifts bestowed by him For those of Faith and Tongues it is enough that they are in him virtually But for Wisdom and Understanding they cannot be given by any but he that is wise and understandeth what he doth And hence is he called expresly a Spirit of Wisdom and Understanding of Counsel and Knowledg Isa. 11. 3. I might confirm this by other Testimonies where other Effects of Understanding are ascribed unto him as 1 Tim. 4. 1. 1 Pet. 1. 11. 2 Pet. 1. 21. but what hath been spoken is sufficient unto our purpose Sect. 20 Secondly A Will is ascribed unto him This is the most eminently distinguishing Character and Property of a Person Whatever is endued with an intelligent Will is a Person And it cannot by any Fiction with any tolerable congruity be ascribed unto any thing else unless the Reason of the Metaphor be plain and obvious So when our Saviour sayes of the VVind that it bloweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it willeth or listeth Joh. 3. 8. the abuse of the Word is evident All intended is that the Wind as unto us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not at all at our disposal acts not by our Guidance or Direction And no Man is so foolish as not to apprehend the meaning of it or once to enquire whether our Saviour doth properly ascribe a Will to the Wind or no. So James Chap. 3. v. 4. The words rendred by us turned about with a very small Helm whithersoever the Governour listeth are in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the act of Willing is ascribed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impâ—tus or inclination of the Governour which yet hath not a Will But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Philosophers the motus primo-primus or the first Agitation or Inclination of the Mind but it is the Will it self under an earnest Inclination such as is usual with them who govern Ships by the Helms in Storms Hereunto the Act of Willing is properly ascribed and he in whom it is proved to be a Person Thus a Will acting with Understanding and Choice as the Principle and Cause of his outward Actions is ascribed unto the Holy Ghost 1 Cor. 12. 11. All these things worketh that one and self-same Spirit dividing unto every Man as he will He had before asserted that he was the Author and Donor of all the Spiritual Gifts which he had been discoursing about v. 4 5 6. These Gifts he declares to be various as he manifests in nine Instances and all variously disposed of by him v. 8 9 10. If now it be enquired what is the Rule of this his distribution of them he tells us that it is his own Will his Choice and Pleasure What can be spoken more fully and plainly to describe an intelligent Person acting voluntarily with freedom and by choice I know not Sect. 21 We may consider what is excepted hereunto They say Schliâ—ting p. 610. that the Holy Ghost is here introduced as a Person by a Prosopopeia that the distribution of the Gifts mentioned is ascribed unto him by a Metaphor and by the same or another Metaphor he is said to have a Will or to act as he will But is it not evident that if this course of interpreting or rather of perverting Scripture may be allowed nothing of any certainty will be left unto us therein It is but saying this or that is a Metaphor and if one will not serve the turn to bring in two or
the sole Cause and Author of all the Good that in this World we are or can be made Partakers of For 1. there is no good communicated unto us from God but it is bestowed on us or wrought in us by the Holy Ghost No Gift no Grace no Mercy no Priviledg no Consolation do we receive possess or use but it is wrought in us collated on us or manifested unto us by him alone Nor 2. is there any good in us towards God any Faith Love Duty Obedience but what is effectually wrought in us by Him by him alone For in us that is in our flesh and by Nature we are but flesh there dwelleth no good thing All these things are from him and by him as shall God assisting be made to appear by Instances of all sorts in our ensuing Discourse And these Considerations I thought meet to premise unto our Entrance into that Work which now lyeth before us Sect. 8 The great Work whereby God designed to glorifie himself ultimately in this World was that of the New Creation or of the Recovery and Restauration of all things by Jesus Christ Heb. 1. 1 2 3. Ephes. 1. 10. And as this is in general confessed by all Christians so I have elsewhere insisted on the Demonstration of it 2. That which God ordereth and designeth as the principal means for the manifestation of his Glory must contain the most perfect and absolute Revelation and Declaration of Himself his Nature his Being his Existence and Excellencies For from their discovery and manifestation with the Duties which as known they require from rational Creatures doth the Glory of God arise and no otherwise 3. This therefore was to be done in this great Work and it was done accordingly Hence is the Lord Christ in his Work of Mediation said to be the Image of the Invisible God Col. 1. 15. The brightness of his Glory and the express Image of his Person Heb. 1. 3. in whose Face the Knowledg of the Glory of God shineth forth unto us 2 Cor. 4. 6. Because in and by him in his Work of the New Creation all the glorious Properties of the Nature of God are manifested and displayed incomparably above what they were in the Creation of all things in the beginning I say therefore in the Contrivance Projection Production carrying on disposal and accomplishment of this great Work God hath made the most eminent and glorious Discovery of himself unto Angels and Men Ephes. 3. 8 9 10. 1 Pet. 1. 10 11 12. That we may Know Love Trust Honour and Obey him in all things as God and according to his Will 4. In particular in this New Creation he hath revealed himself in an especial manner as Three in One. There was no one more glorious Mystery brought to Light in and by Jesus Christ than that of the Holy Trinity or the Subsistence of the Three Persons in the Unity of the same Divine Nature And this was done not so much in express Propositions or verbal Testimonies unto that purpose which yet is done also as by the Declaration of the mutual Divine Internal Acts of the Persons towards one another and the distinct immediate Divine external Actings of each Person in the Work which they did and do perform For God revealeth not himself unto us meerly Doctrinally and Dogmatically but by the Declaration of what he doth for us in us towards us in the accomplishment of the Counsel of his Will see Ephes. 1. 4 5 6 7 8 9 10 11 12. And this Revelation is made unto us not that our minds might be possessed with the Notions of it but that we may know aright how to place our Trust in Him how to Obey him and Live unto him how to obtain and exercise Communion with him until we come to the enjoyment of him Sect. 9 We may make Application of these things unto and exemplifie them yet farther in the Work under Consideration Three things in general are in it proposed unto our Faith 1. The Supream Purpose Design Contrivance and Disposal of it 2. The Purchasing and Procuring Cause and Means of the Effects of that Design with its Accomplishment in it Self and with respect unto God 3. The Application of the Supream Design and actual Accomplishment of it to make it effectual unto us The first of these is absolutely in the Scripture assigned unto the Father and that Uniformely and every where His Will His Counsel His Love His Grace His Authority His Purpose His Design are constantly proposed as the Foundation of the whole Work as those which were to be pursued effected accomplished see Isa 42. 1 2 3. Psal. 40. 6 7 8. John 3. 16. Isa. 53. 10 11 12. Ephes. 1. 4 5 6 7 8 9 10. and other places innumerable And on this Account because the Son undertook to effect what-ever the Father had so designed and purposed there were many Acts of the Will of the Father towards the Son in sending giving appointing of Him in preparing him a Body in Comforting and Supporting Him in rewarding and giving a People unto Him which belong unto the Father on the account of the Authority Love and Wisdom that were in them their actual Operation belonging particularly unto another Person And in these things is the Person of the Father in the Divine Being proposed unto us to be known and adored Secondly The Son condescendeth consenteth and engageth to do and accomplish in his own Person the whole Work which in the Authority Counsel and Wisdom of the Father was appointed for him Phil. 2. 5 6 7 8. And in these Divine Operations is the Person of the Son revealed unto us to be honoured even as we honour the Father Thirdly The Holy Ghost doth immediately Work and Effect what-ever was to be done in reference unto the Person of the Son or the Sons of Men for the Perfecting and Accomplishment of the Father's Counsel and the Son's Work in an especial Application of both unto their especial Effects and Ends. Hereby is he made known unto us and hereby our Faith concerning him and in him is directed And thus in this great Work of the New Creation by Jesus Christ doth God cause all his Glory to pass before us that we may both know him and worship him in a due manner And what is the peculiar Work of the Holy Ghost herein we shall now declare Work of the Holy Spirit with respect unto the Head of the New Creation the Humane Nature of Christ. CHAP. III. 1. The especial Works of the Holy Spirit in the New Creation 2. His Work on the Humane Nature of Christ. 3. How this Work could be considering the Union of the Humane Nature unto and in the Person of the Son of God 4. Assumption of the Humane Nature into Union the only Act of the Person of the Son towards it 5. Personal Union the only necessary Consequent of this Assumption 6. All other Actings of the Person of the Son in and on