18. The second sort 19. Pretenders under the New Testament 20 21. The Rule for the Tryal of such Pretenders 1 John 4. 1 2 3. 22. Rules to this purpose under the Old and New Testament compared 23. A false Spirit set up against the Spirit of God examined 24. False and noxious Opinions concerning the Spirit and how to be obviated 25. Reproaches of the Spirit and his Work 26. Further declared 27. Principles and Occasions of the Apostasie of Churches under the Law and Gospel 28. Dispensation of the Spirit not confined to the first Ages of the Church 29 30 31. The great necessity of a diligent enquiry into the things taught concerning the Spirit of God and his Work Sect. 1 THE Apostle Paul in the 12th Chapter of his first Epistle to the Corinthians directs their Exercise of Spiritual Gifts concerning which amongst other Things and Emergencies they had made enquiry of him This the first words wherewith he prefaceth his whole Discourse declare vers 1. Now concerning Spiritual Gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his ensuing Declaration doth evince And the imagination of some concerning Spiritual Persons to be here intended contrary to the sense of all the Ancients is inconsistent with the Context For as it was about Spiritual Gifts and their Exercise that the Church had consulted with him so the whole series of his ensuing Discourse is directive therein And therefore in the close of it contracting the Design of the whole he doth it in that advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covet the best Gifts namely among those which he proposed to treat of and had done so accordingly vers 31. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vers 1. are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vers 31. as it is exprest chap. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire Spiritual Gifts whose Nature and Use you are now instructed in as at first was proposed Of these that Church had received an abundant measure especially of those that were Extraordinary and tended to the Conviction of Unbelievers For the Lord having much people in that City whom he intended to call to the Faith Acts 18. 9 10. not onely incouraged our Apostle against all fears and dangers to begin and carry on the Work of Preaching there wherein he continued an year and six months vers 11. but also furnished the first Converts with such eminent and some of them such miraculous Gifts as might be a prevalent means to the Conversion of many others For he will never be wanting to provide Instruments and suitable means for the effectual attaining of any End that he aimeth at In the Use Exercise and Management of these Spiritual Gifts that Church or sundry of the Principal Members of it had fallen into manifold disorders and abused them unto the matter of Emulation and Ambition whereon other Evils did ensue as the best of God's Gifts may be abused by the Lusts of Men and the purest Water may be tainted by the Earthen Vessels whereinto it is poured Upon the information of some who loving Truth Peace and Order were troubled at these Miscarriages chap. 1. 11. and in Answer unto a Letter of the whole Church written unto him about these and other Occurrences Chap. 7. 1. he gives them Counsel and Advice for the rectifying of these Abuses And first to prepare them aright with humility and thankfulness becoming them who were intrusted with such excellent Priviledges as they had abused and without which they could not receive the Instruction which he intended them he mindeth them of their former State and Condition before their Calling and Conversion to Christ vers 2. You know that you were Gentiles carried away with dumb Idols even as you were led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hurried with violent Impressions from the Devil into the service of Idols This he mentions not to reproach them but to let them know what frame of Mind and what fruit of Life might be justly expected from them who had received such an alteration in their Condition Particularly as he elsewhere tells them If they had not made themselves to differ from others if they had nothing but what they had received they should not boast nor exalt themselves above others as though they had not received chap. 4. v. 7. For it is a vain thing for a man to boast in himself of what he hath freely received of another and never deserved so to receive it as it is with all who have received either Gifts or Grace from God Sect. 2 This Alteration of their State and Condition he farther declares unto them by the Effects and Author of it vers 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the Holy Ghost The great Difference which was then in the World was concerning Jesus who was preached unto them all Unbelievers who were still carried with an impetus of Mind and Affections after dumb Idols being led and acted therein by the Spirit of the Devil blasphemed and said Jesus was Anathema or one accursed They looked on him as a Person to be detected and abominated as the common odium of their Gods and Men. Hence on the mention of him they used to say Jesus Anathema he is or let him be accursed detested destroyed And in this Blasphemy do the Jews continue to this day hiding their cursed Sentiments under a corrupt pronunciation of his Name For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they write and call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initial Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let his Name and Memory be blotted out the same with Jesus Anathema And this Blasphemy of pronouncing Jesus accursed was that wherewith the first Persecutors of the Church tryed the Faith of Christians as Pliny in his Epistle to Trajan and Justin Martyr with other Apologists agree And as the Apostle sayes Those who did thus did not so by the Spirit of God so he intends that they did it by the acting and instigation of the Devil the unclean Spirit which ruled in those Children of Disobedience And this was the Condition of these Corinthians themselves to whom he wrote whilst they also were carried away after dumb Idols On the other side those that believed called Jesus Lord or professed that he was the Lord and thereby avowed their Faith in him and Obedience unto him Principally they owned him to be Jehovah the Lord over all God blessed for ever For the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every where in the New-Testament expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used He who thus professeth Jesus to be the Lord in the first place acknowledgeth him to be the true God And then they professed him therewithal to be their Lord the Lord of their Souls and Consciences unto whom they owed all Subjection
and performed all Obedience as Thomas did in his great Confession My Lord and my God John 20. 28. Now as he had before intimated that those who disowned him and called him accursed did speak by the instinct and instigation of the Devil by whom they were acted So he lets them know on the other hand that no man can thus own and confess Jesus to be the Lord but by the Holy Ghost But it may be said that some acted by the unclean Spirit confessed Christ to be the Lord. So did the Man in the Synagogue who cryed out I know thee who thou art the Holy One of God Mark 1. 23 24. And vers 24. He suffered not the Devils to speak because they knew him And the Damsel possessed with a Spirit of Divination cryed after the Apostle saying These Men are the Servants of the most high God Acts 16. 17. So also did the Man who abode in the Tombs possessed with an unclean Spirit who cryed out unto him What have I to do with thee Jesus thou Son of the most high God Mark 5. 7. And other Testimonies to the like purpose among the Heathen and from their Oracles might be produced Ans. 1. Our Apostle speaks of such a saying of Jesus to be Lord as is accompanied with Faith in him and subjection of Soul unto him which is from the Holy Ghost alone Thus none acted by the unclean Spirit can call him Lord. 2. These Acknowledgments were either 1. wrested from the Devil and were no small part of his punishment and torment or 2 were designed by him with an intention to prejudice the Glory of Christ by his Testimony who was a Lyar from the Beginning And Malus bonum cum simulat tunc est pessimus These things therefore can have here no place Hereby then the Apostle informs them wherein the Foundation of all Church-Relation Order and Worship did consist For whereas they had all respect unto the Lordship of Christ and their acknowledgment thereof this was not from themselves but was a pure Effect of the Operation of the Holy Ghost in them and towards them And any thing of the like kind which doth not proceed from the same Cause and Fountain is of no Use to the Glory of God nor of any advantage unto the Souls of Men. Sect. 3 Some think that this saying of Jesus to be the Lord is to be restrained unto the manner of speaking afterwards insisted on For the Apostle in the following verses treateth of those Extraordinary Gifts which many in that Church were then endowed withall None can saith he say Jesus is the Lord in an extraordinary manner with divers tongues and in Prophesy but by the Holy Ghost Without his especial Assistance none can eminently and miraculously declare him so to be And if this be so it is likely that those before intended who said Jesus was accursed were some Persons pretending to be acted or really acted by an extraordinary Spirit which the Apostle declares not to be the Spirit of God And so Chrysostome interprets those words of them who were visibly and violently acted by the Devil Many such Instruments of his Malice did Satan stir up in those dayes to preserve if it were possible his tottering Kingdom from Ruine But there is no necessity thus to restrain the words or to affix this sense unto them Yea it seems to me to be inconsistent with the Design of the Apostle and Scope of the Place For intending to instruct the Corinthians as was said in the Nature Use and Exercise of Spiritual Gifts he first lays down the Spring and Fountain of all Saving Profession of the Gospel which those Gifts were designed to the furtherance and improvement of Hereupon having minded them of their Heathen State and Condition before he lets them know by what means they were brought into the Profession of the Gospel and owning of Jesus to be the Lord in opposition unto the dumb Idols whom they had served And this was by the Author of those Gifts unto whose consideration he was now addressing himself The great Change wrought in them as to their Religion and Profession was by the Holy Ghost For no Man can say that Jesus is the Lord which is the Sum and Substance of our Christian Profession but by him though some think he hath little or no concern at all in this matter But to say Christ is the Lord includes two things First Faith in him as Lord and Saviour So was he declared and preached by the Angels Luke 2. 11. A Saviour which is Christ the Lord. And this word Lord includes as the Dignity of his Person so his Investiture with those Offices which for our Good this Lord did exercise and discharge Secondly The profession of that Faith which two where they are sincere do always accompany each other Rom. 10. 10. For as the saying of Jesus to be Anathema did comprise an open Disclaimure and Abrenunciation of him so the calling of him Lord expresseth the Profession of our Faith in him and Subjection unto him And both these are here intended to be sincere and saving For that Faith and Profession are intended whereby the Church is built upon the Rock the same with that of Peter Thou art Christ the Son of the Living God Matth. 16. 16. And that these are the Works of the Holy Ghost which none of themselves are sufficient for shall God assisting be afterwards abundantly declared Sect. 4 Having thus stated the Original and Foundation of the Church in its Faith Profession Order and Worship he farther acquaints them that the same Spirit is likewise the Author of all those Gifts whereby it was to be built up and established and whereby the Profession of it might be enlarged V. 4. Now there are diversities of Gifts but the same Spirit These are the things which he intendeth to discourse upon wherein he enlargeth himself in the whole ensuing Chapter Now because the Particulars here insisted on by him in the beginning of his Discourse will all of them occur unto us and be called over again in their proper places I shall only point unto the Heads of the Discourse in the verses preceeding the Eleventh which we principally aim it Treating therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these Spiritual Things or Gifts in the Church he first declares their Author from whom they come and by whom they are wrought and bestowed Him he calls the Spirit v. 4. the Lord v. 5. God v. 6. And to denote the Oneness of their Author notwithstanding the diversity of the things themselves he calls him the same Spirit the same Lord the same God The words may be understood two wayes First That the whole Trinity and each Person distinctly should be intended in them For consider the immediate Operator of these Gifts and it is the Spirit or the Holy Ghost vers 4. Consider them as to their Procurement and immediate Authoritative Collation and so they are from Christ the Son
of God and are by him made instrumental for the effecting of this New Birth and Life So the Apostle Paul stiles himself the Father of them who were Converted to God or Regenerate through the Word of his Ministry 1 Cor. 4. 15. Though you have ten thousand Instructers in Christ yet have you not many Fathers for in Christ Jesus I have begotten you through the Gospel He was used in the Ministry of the Word for their Regeneration and therefore was their Spiritual Father and he only though the Work was afterwards carried on by others And if Men are Fathers in the Gospel to no more than are Converted unto God by their Personal Ministry it will be no Advantage unto any one day to have assumed that Title when it hath had no Foundation in that Work as to its effectual success So speaking of Onesimus who was Converted by him in Prison he calls him his Son whom he had begotten in his Bonds Philem. 10. and this he declared to have been prescribed unto him as the Principal End of his Ministry in the Commission he had for Preaching the Gospel Acts 26. 17 18. Christ said unto him I send thee unto the Gentiles to open their Eyes to turn them from Darkness to Light and from the Power of Satan unto God which is a Description of the Work under Consideration And this is the principal End of our Ministry also Now certainly it is the Duty of Ministers to understand the Work about which they are employed as far as they are able that they may not Work in the Dark and Fight Uncertainly as Men beating the Air What the Scripture hath revealed concerning it as to its Nature and the manner of its Operation as to its Causes Effects Fruits Evidences they ought diligently to enquire into To be spiritually skilled herein is one of the principal Furnishments of any for the Work of the Ministry without which they will never be able to divide the Word aright nor shew themselves Workmen that need not be ashamed Yet is it scarcely imaginable with what rage and perversity of Spirit with what scornful Expressions this whole Work is traduced and exposed to contempt Those who have laboured herein are said to prescribe long and tedious trains of Conversion to set down nice and subtile Processes of Regeneration to fill Peoples Heads with innumerable Swarms of Superstitious Fears and Scruples about the due Degrees of Godly Sorrow and the certain Symptoms of a through-Humiliation p. 306 307. Could any mistake be charged on particular Persons in these things or the prescribing of Rules about Conversion to God and Regeneration that are not warranted by the Word of Truth it were not amiss to reflect upon them and refute them But the intention of these Expressions is evident and the reproach in them is cast upon the Work of God it self And I must profess that I believe the Degeneracy from the Truth and Power of Christian Religion the Ignorance of the principal Doctrines of the Gospel and that scorn which is cast in these and the like Expressions on the Grace of our Lord Jesus Christ by such as not only profess themselves to be Ministers but of an higher Degree than ordinary will be sadly ominous unto the whole State of the Reformed Church amongst us if not timely repressed and corrected But what at present I affirm in this Matter is That it is a Duty indispensibly incumbent on all Ministers of the Gospel to acquaint themselves throughly with the Nature of this Work that they may be able to comply with the Will of God and Grace of the Spirit in the Effecting and Accomplishment of it upon the Souls of them unto whom they dispense the Word Neither without some competent knowledg hereof can they discharge any one part of their Duty and Office in a right manner If all that hear them are born dead in Trespasses and Sins if they are appointed of God to be the Instruments of their Regeneration It is a madness which must one day be accounted for to neglect a sedulous enquiry into the Nature of this Work and the means whereby it is wrought And the ignorance hereof or negligence herein with the want of an Experience of the Power of this Work in their own Souls is one great cause of that lifeless and unprofitable Ministry which is among us Sect. 27 Secondly It is likewise the Duty of all to whom the Word is Preached to enquire also into it It is unto such to whom the Apostle speaks 2 Cor. 13. 5. Examine your selves whether you be in the Faith prove your own selves know you not your own Selves how that Jesus Christ is in you except you be Reprobates It is the Concernment of all individual Christians or Professors of Christian Religion to try and examine themselves what Work of the Spirit of God there hath been upon their hearts and none will deter them from it but those who have a design to hoodwink them to Perdition And 1. the Doctrine of it is revealed and taught us For secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever that we may do all the Words of the Law Deut. 29. 29. And we speak not of curious Enquiries into or after hidden things or the secret veiled Actions of the Holy Spirit but only of an upright endeavour to search into and comprehend the Doctrine concerning this Work to this very end that we might understand it 2. It is of such Importance unto all our Duties and all our Comforts to have a due Apprehension of the Nature of this Work and of our own Concernment therein that an enquiry into the one and the other cannot be neglected without the greatest folly and madness Whereunto we may add 3. the danger that there is of Mens being deceived in this Matter which is the Hinge whereon their Eternal State and Condition doth absolutely turn and depend And certain it is that very many in the World do deceive themselves herein For they evidently live under one of these pernicious Mistakes namely That 1. either Men may go to Heaven or enter into the Kingdom of God and not be born again contrary to that of our Saviour John 3. 6. or that Men may be born again and yet live in sin contrary to 1 John 3. 9. Works of the HOLY SPIRIT Preparatory unto Regeneration CHAP. II. 1. Sundry things Preparatory to the Work of Conversion 2. Material and Formal Dispositions with their Difference 3 4. Things in the power of our Natural Abilities required of us in a way of Duty 5. Internal Spiritual Effects wrought in the Souls of Men by the Word 6 7. Illumination Conviction of Sin Consequents thereof 8. These Things variously taught 9. Power of the Word and Energie of the Spirit distinct 10. Subject of this Work Mind Affections and Conscience 11 12 13. Nature of this whole Work and Difference from Saving
Consequents of Conviction to be prescribed unto any as antecedaneously necessary to sincere Conversion and sound Believing but these two things in general are so 1. Such a Conviction of Sin that is of a state of Sin of a course of Sin of actual Sins against the Light of Natural Conscience as that the Soul is satisfied that it is thereby obnoxious unto the Curse of the Law and the Wrath of God Thus at least doth God conclude and shut up every one under Sin on whom he will have Mercy for every Mouth must be stopped and all become guilty before God Rom. 3. 19. Gal. 3. 22. without this no Man ever did nor will ever sincerely believe in Jesus Christ. For he calleth none unto him but those who in some measure are weary or thirsty or one way or other seek after Deliverance The whole he tells us that is those who so conceit themselves have no need of a Physician they will neither enquire after him nor care to go unto him when they are invited so to do see Isa. 32. 2. 2. A due apprehension and resolved Judgment that there is no way within the compass of a Man 's own contrivance to find out or his ability to make use of and to walk in nor any other way of God's appointment or approbation which will deliver the Soul in and from the State and Condition wherein it is and that which it fears but only that which is proposed in the Gospel by Jesus Christ. Sect. 35 7. Where these things are the Duty of a Person so convinced is to enquire after and to receive the Revelation of Jesus Christ and the Righteousness of God in him John 1. 13. And in order hereunto he ought 1. To own the Sentence of the Law under which he suffereth justifying God in his Righteousness and the Law in its Holiness what-ever be the issue of this Dispensation towards himself Rom. 3. 19 20. Chap. 7. 12 13. For God in this Work intends to break the stubbornness of Men's Hearts and to hide Pride from them Rom. 3. 4. 2. Not hastily to believe every thing that will propose it self unto him as a Remedy or Means of Relief Mich. 6. 6 7. The things which will present themselves in such a Case as means of Relief are of two sort 1. Such as the Fears and Superstitions of Men have suggested or will suggest That which hath raised all the false Religion which is in the World is nothing but a contrivance for the satisfaction of Men's Consciences under Convictions To pass by Gentilism This is the very Life and Soul of Popery What is the meaning of the Sacrifice of the Masâ— of Purgatory of Pardons Penances Indulgences Abstinences and the like things innumerable but only to satisfie Conscience by them perplexed with a sense of Sin Hence many among them after great and outragious wickednesses do betake themselves to their highest Monastical Severity The Life and Soul of Superstition consists in endeavours to quiet and charm the Consciences of Men convinced of Sin 2. That which is pressed with most vehemency and plausibility being suggested by the Law it self in a way of escape from the danger of its Sentence as the sense of what it speaks represented in a natural Conscience is legal Righteousness to be sought after in amendment of Life This proposeth it self unto the Soul as with great importunity so with great Advantages to further its Acceptance For 1. the matter of it is unquestionably necessary and without it in its proper place and with respect unto its proper End there is not sincere Conversion unto God 1. It is looked on as the sense of the Law or as that which will give satisfaction thereunto But there is a deceit in all these things as to the end proposed and if any amendment of Life be leaned on to that purpose it will prove a broken Reed and pierce the Hand of him that rests upon it For although the Law require at all times an abstinence from sin and so for the future which in a Sinner is amendment of Life yet it proposeth it not as that which will deliver any Soul from the guilt of Sin already contracted which is the State under Consideration And if it win upon the Mind to accept of its Terms unto that end or purpose it can do no more nor will do less than shut up the Person under its Curse Sect. 36 2. It is the Duty of Persons in such a condition to beware of entangling Temptation As 1. that they have not attained such a degrec of Sorrow for Sin and Humiliation as is necessary unto them that are called to believe in Jesus Christ. There was indeed more reason of giving caution against Temptations of this kind in former dayes when Preachers of the Gospel dealt more severely I wish I may not also say more sincerely with the Consciences of Convinced Sinners that it is the manner of most now to do But it is yet possible that herein may lie a mistake seeing no such Degrees of these things as some may be troubled about are prescribed for any such end either in the Law or Gospel 2. That those who perswade them to believe know not how great Sinners they are but yet they know that Christ called the greatest and it is an undervaluation of the Grace of Christ to suppose that the greatest Sins should disappoint the Effects of it in any that sincerely come unto him Sect. 37 The last thing whereby this Work of Conversion to God is compleated as to the outward means of it which is the ingenerating and acting of Faith in God by Jesus Christ remains alone to be considered wherein all possible brevity and plainness shall be consulted And I shall comprize what I have to offer on this Head in the ensuing Observations 1. This is the proper and peculiar Work of the Gospel and ever was so form the first giving of the Promise The Law was given by Moses but Grace and Truth came by Jesus Christ John 1. 18. Rom. 1. 16. 1 Pet. 1. 23. Jam. 1. 18. Ephes. 3. 8 9 10. 2. To this purpose it is necessary that the Gospel that is the Doctrine of it concerning Redemption Righteousness and Salvation by Jesus Christ be declared and made known to Convinced Sinners And this also is an effect of Sovereign Wisdom and Grace Rom. 10. 13 14 15. 3. The Declaration of the Gospel is accompanied with a Revelation of the Will of God with respect unto the Faith and Obedience of them unto whom it is declared This is the Work of God the Work which he requires at our hands that we believe in him whom he hath sent Joh. 6. And this Command of God unto Sinners to believe in the Lord Jesus Christ for Life and Salvation the Gospel teacheth us to press from the manifold Aggravations which attend the Sin of not complying therewith For it is as therein declared 1. A Rejection of the Testimony of God
evident from the Context For they pray for this Encrease of Faith upon the Occasion of our Saviours enjoyning frequent forgiveness of offending Brethren a Duty not at all easie nor pleasing to Flesh and Blood And the Apostle prayes for the Ephesians that they may be rooted and grounded in Love chap. 3. 17. that is that by the encrease and strengthening of their Love they may be more established in all the Duties of it See 1 Thess. 3. 12 13. Sect. 5 These Graces being the Springs and Spirits of our Holiness in the encrease of them in us the work of Sanctification is carryed on and universal Holiness encreased And this is done by the Holy Spirit several wayes First By exciting them unto frequent Actings Frequency of Acts doth naturally encrease and strengthen the Habits whence they proceed And in these spiritual Habits of Faith and Love it is so moreover by Gods Appointment They grow and thrive in and by their exercise Hos. 6. 3. The want thereof is the principal means of their decay And there are two wayes whereby the Holy Spirit excites the Graces of Faith and Love unto frequent Acts. 1 He doth it Morally by proposing their Objects suitably and seasonably unto them This he doth by his Ordinances of Worship especially the preaching of the Word God in Christ the Promises of the Covenant and other proper Objects of our Faith and Love being proposed unto us these Graces are drawn out unto their Exercise And this is one principal Advantage which we have by attendance on the Dispensation of the Word in a due Manner namely that by presenting those Spiritual Truths which are the Object of our Faith unto our Minds and those Spiritual Good Things which are the Object of our Love unto our Affections both these Graces are drawn forth into frequent actual Exercise And we are greatly mistaken if we suppose we have no Benefit by the Word beyond what we retain in our Memories though we should labour for that also Our chief Advantage lyes in the Excitation which is thereby given unto our Faith and Love to their proper Exercise And hereby are these Graces kept alive which without this would decay and wither Herein doth the Holy Spirit take the things of Christ and shew them unto us Joh. 16. 14 15. He represents them unto us in the Preaching of the Word as the proper Objects of our Faith and Love And so brings to remembrance the things spoken by Christ Chap. 14. 26. that is in the Dispensation of the Word he minds us of the gracious Words and Truths of Christ proposing them to our Faith and Love And herein lies the secret profiting and thriving of Believers under the preaching of the Gospel which it may be they are not sensible of themselves By this means are many Thousands of Acts of Faith and Love drawn forth whereby those Graces are exercised and strengthened and consequently Holiness is encreased And the Word by the Actings of Faith being mixed with it as Hebr. 4. 2. increaseth it by its incorporation 2 The Spirit doth it really and internally He dwelleth in Believers preserving in them the Root and Principle of all their Grace by his own immediate Power Hence all Graces in their Exercise are called the fruits of the Spirit Gal. 5. 22 23. He brings them forth from the Stock that he hath planted in the Heart And we cannot Act any one Grace without his Effectual Operation therein God worketh in us both to will and to doe of his good pleasure Phil. 1. 13. That is there is no part of our Wills singly and separately from him in Obedience but it is the Operation of the Spirit of God in us so far as it is Spiritual and Holy He is the immediate Author of every good or gracious Acting in us For in us that is in our Flesh and of our selves we are but Flesh there dwelleth no Good Wherefore the Spirit of God dwelling in Believers doth effectually excite and stir up their Graces unto frequent Exercise and Actings whereby they are increased and strengthened And there is nothing in the whole Course of our Walking before God that we ought to be more carefull about than that we grieve not that we provoke not this good and Holy Spirit whereon he should with-hold his gracious Aids and Assistances from us This therefore is the first way whereby the work of Sanctification is gradually carryed on by the Holy Ghost exciting our Graces unto frequent Actings whereby they are encreased and strengthened Secondly He doth it by supplying Believers with Experiences of the Truth and Reality and Excellency of the things that are believed Experience is the Food of all Grace which it growes and thrives upon Every Taste that Faith obtains of Divine Love and Grace or how Gracious the Lord is addes to its measure and stature Two things therefore must briefly be declared 1 That the Experience of the Reality Excellency Power and Efficacy of the things that are believed is an effectual means of encreasing Faith and Love 2 That it is the Holy Ghost which gives us this Experience For the First God himself expostulates with the Church how its Faith came to be so weak when it had so great Experience of Him or of his Power and Faithfulness Isa. 40. 27 28. Hast thou not heard hast thou not known How then sayest thou that God hath forsaken thee And our Apostle affirms that the Consolations which he had experimentally received from God enabled him unto the discharge of his Duty towards others in trouble 2 Cor. 7. 4. For herein we prove or do really approve of as being satisfied in the good and acceptable and perfect will of God Rom. 12. 2. And this is that which the Apostle prayeth for in the behalf of the Colossians chap. 2. v. 2. I may say that he who knoweth not how Faith is encouraged and strengthened by especial Experiences of the Reality Power and spiritual Efficacy on the Soul of the things believed never was made partaker of any of them How often doth David encourage his own Faith and others from his former Experiences which were pleaded also by our Lord Jesus Christ to the same purpose in his great Distress Psal. 22. 9 10. Secondly That it is the Holy Ghost who giveth us all our Spiritual Experiences needs no other Consideration to evince but only this that in them consists all our Consolation His Work and Office it is to administer Consolation unto Believers as being the only Comforter of the Church Now he administreth Comfort no other way but by giving unto the Minds and Souls of Believers a Spiritual sensible Experience of the Reality and Power of the things we do believe He doth not comfort us by Words but by Things Other means of Spiritual Consolation I know none and I am sure this never fails Give unto a Soul an Experience a Taste of the Love and Grace of God in Christ Jesus and be its Condition what
the Church until it was accomplished towards them Acts 1. 4 5 8. They would have been again embracing his humane Nature and rejoycing in it But as he said unto Mary touch me not John 20 17. to wean her from any carnal consideration of him so he instructs them all now to look after and trust unto the Promise of the Holy Ghost Hence is that of our Apostle though we have known Christ after the flesh yet now henceforth know we him no more 2 Cor. 5. 16. For although it was a great Priviledg to have known Christ in this World after the flesh yet it was much greater to enjoy him in the Dispensation of the Spirit And this was spoken by the Apostle as the Ancients judge to rebuke the boasting of some about their seeing the Lord in the Flesh who were thereon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he directs unto a more excellent knowledg of him It is in vain pretended that it was the Apostles only and it may be some of the Primitive Christians who were concerned in this Promise For although the Holy Ghost was bestowed on them in a peculiar manner and for especial Ends yet the Promise in general belongs unto all Believers unto the End of the World For as to what concerns his Gracious Operations whatever the Lord Christ prayed for for them and so promised unto them as the Spirit was procured for them on his Prayer Joh. 17. 16 17. he prayed not for it for them alone but for them also which should believe on him through their word John 17. 20. And his Promise is to be with his always even unto the End of the World Math. 28. 20. As also that wherever two or three are gathered together in his Name there he would be in the midst of them Math. 18. 20 which he is no otherwise but by his Spirit For as for his Humane Nature the Heavens must receive him until the times of the Restitution of all things Acts 3. 21. And this one Consideration is sufficient to evince the importance of the Doctrine and things which concern the Holy Spirit For is it possible that any Christian should be so supinely negligent and careless so inconcerned in the Things whereon his Present Comforts and future Happiness do absolutely depend as not to think it his Duty to inquire with the greatest Care and Diligence into what our Lord Jesus Christ hath left unto us to supply his Absence and at length to bring us unto himself He by whom these things are despised hath neither Part nor Lot in Christ himself For if any Man hath not the Spirit of Christ he is none of his Rom. 8. 9. Sect. 11 Secondly The great work of the Holy Ghost in the Dispensation and Ministration of the Gospel unto all the Ends of it is another evidence unto the same Purpose Hence the Gospel it self is called the Ministration of the Spirit in opposition to that of the Law which is called the Ministration of the Letter and of Condemnation 2 Cor. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministry of the Spirit is either that Ministry which the Spirit makes effectual or that Ministry whereby the Spirit in his Gifts and Graces is communicated unto Men. And this is that which gives unto the Ministry of the Gospel both its Glory and its Efficacy Take away the Spirit from the Gospel and you render it a dead Letter and leave the New-Testament of no more use unto Christians than the Old-Testament is of unto the Jews It is therefore a mischievous imagination proceeding from Ignorance Blindness and Unbelief that there is no more in the Gospel but what is conteyned under any other Doctrine or Declaration of Truth that it is nothing but a Book for men to exercise their Reason in and upon and to improve the things of it by the same Faculty For this is to separate the Spirit or the Dispensation of the Spirit from it which is in Truth to destroy it And therewith is the Covenant of God rejected which is that his Word and Spirit shall go together Isa. 59. v. 20. 21. We shall therefore God assisting manifest in our Progress that the whole Ministry of the Gospel the whole Use and Efficacy of it do depend on that Ministration of the Spirit wherewith according to the Promise of God it is accompanied If therefore we have any concernment in or have ever received any benefit by the Gospel or the Ministration of it we have a signal Duty lying before us in the matter in hand Sect. 12 Thirdly There is not any Spiritual or Saving-Good from first to last communicated unto us or that we are from and by the Grace of God made Partakers of but it is revealed to us and bestowed on us by the Holy Ghost He who hath not an immediate and especial Work of the Spirit of God upon him and towards him did never receive any especial Love Grace or Mercy from God For how should he so do Whatever God works in us and upon us he doth it by his Spirit He therefore who hath no Work of the Spirit of God upon his heart did never receive either Mercy or Grace from God For God giveth them not but by his Spirit A disclamure therefore of any Work of the Spirit of God in us or upon us is a disclamure of all Interest in his Grace and Mercy And they may do well to consider it with whom the Work of the Spirit of God is a Reproach When they can tell us of any other way whereby a Man may be made Partaker of Mercy and Grace we will attend unto it in the mean time we shall prove from the Scripture this to be the way of God Sect. 13 Fourthly There is not any thing done in us or by us that is Holy and Acceptable unto God but it is an Effect of the Holy Spirit it is of his operation in us and by us Without him we can do nothing For without Christ we cannot Joh. 15. 5. And by him alone is the Grace of Christ communicated unto us and wrought in us By him we are Regenerated by him we are Sanctified by him are we Cleansed by him are we Assisted in and unto every Good Work Particular instances to this Purpose will be afterwards insisted on and proved And it is our unquestionable concernment to enquire into the Cause and Spring of all that is Good in us wherein also we shall have a true discovery of the Spring and Cause of all that is Evil without a competent knowledge of both which we can do nothing as we ought Sect. 14 Fiftly God lets us know that the only peculiarly remediless Sin and way of sinning under the Gospel is to sin in an especial manner against the Holy Ghost And this of it self is sufficient to convince us how needful it is for us to be well instructed in what concerns him For there is somewhat that doth so which is
Gospel and to be made Partakers of the Benefits of his Mediation And yet if they have not the Spirit of Christ they have no saving Interest in these things for if any Man have not the Spirit of Christ he is none of his If it be then onely their false pretending unto the Spirit of God and his Works which these Persons so revile and scorn why do they not deal with them in like manner with respect unto Christ and the Profession of the Gospel Why do they not say unto them you believe in Christ you believe in the Gospel and thereon expose them to Derision So plainly dealt the Jews with our Lord Jesus Christ. Psal. 22. 7 8. Math. 21. 39 43. It is therefore the things themselves and not the Pretences pretended that are the Objects of this contempt and Reproach Besides suppose those whom at present on other Occasions they hate or despise are not Partakers of the Spirit of God but are really strangers unto the things which hypocritically they profess Will they grant and allow that any other Christians in the World do so really partake of him as to be led guided directed by him to be quickned sanctified purified by him to be enabled unto Communion with God and all duties of Holy Obedience by him with those other Effects and Operations for which he is promised by Jesus Christ unto his Disciples If they will grant these things to be really effected and accomplished in Any let them not be offended with them who desire that they should be so in themselves and declare themselves to that purpose and Men would have more Charity for them under their petulant scoffing than otherwise they are able to exercise It will Thirdly Yet be pleaded that they grant as fully as any the Being of the Holy Ghost the Promise of him and his real Operations only they differ from others as to the sense and Exposition of those Phrases and Expressions that are used concerning these things in the Scripture which those others abuse in an unintelligible manner as making them proper which indeed are Metaphorical But is this the way which they like and choose to express their Notions and Apprehensions Namely openly to revile and scorne the very Naming and asserting the work of the Spirit of God in the words which himself hath taught A Boldness this is which as whereof the former Ages have not given us a President so we hope the future will not afford an Instance of any to follow the Example For their sense and Apprehension of these things they shall afterward be examined so far as they have dared to discover them In the mean time we know that the Socinians acknowledge a Trinity the Sacrifice of Christ the Expâ—ation of sin made thereby and yet we have some differences with them about these things And so we have with these Men about the Spirit of God and his Dispensation under the Gospel though like them they would grant the things spoken of them to be true as Metaphorically to be interpreted But of these things we must treat more fully hereafter Sect. 26 I say it is so come to pass amongst many who profess they believe the Gospel to be true that the Name or Naming of the Spirit of God is become a Reproach So also is his whole work And the Promise of him made by Jesus Christ unto his Church is rendred useless and frustrated It was the main and upon the matter the only supportment which he left unto it in his Bodily Absence the only means of rendring the work of his Mediation effectual in them and among them For without him all others as the Word Ministry and Ordinances of Worship are Lifeless and Useless God is not Glorified by them nor the Souls of Men advantaged But it is now uncertain with some of what Use he is unto the Church yea as far as I can discern whether he be of any or no. Some have not trembled to say and contend that some things as plainly ascribed unto him in the Scripture as words can make an assignation of any thing are the cause of all the Troubles and Confusions in the World Let them have the Word or Tradition outwardly revealing the Will of God and what it is that he would have them do as the Jews have both to this day these being made use of by their own Reason and improved by their natural Abilites they make up the whole of Man all that is required to render the Persons or Duties of any accepted with God Of what use then is the Spirit of God in these things Of none at all it may be nor the Doctrine concerning him but only to fill the World with a buzze and noise and to trouble the minds of Men with unintelligible Notions Had not these things been spoken they should not have been repeated for Death lyeth at the Door in them So then Men may pray without him and preach without him and turn to God without him and perform all their Duties without him well enough For if any one shall plead the necessity of his Assistance for the due performance of these things and ascribe unto him all that is good and well done in them he shall hardly escape from being notably derided Yet all this while we would be esteemed Christians And what do such Persons think of the Prayers of the Antient Church and Christians unto him for the working of all Good in them and their Ascriptions of every good thing unto him And wherein have we any advantage of the Jews or wherein consists the preeminence of the Gospel They have the Word of God that part of it which was committed unto their Church and which in its kind is sufficient to direct their Faith and Obedience For so is the sure Word of Prophesie if diligently attended unto 2 Pet. 1. 19. And if Traditions be of any use they can outvie all the World Neither doth this sort of Men want their Wits and the Exercise of them Those who Converse with them in the things of this World do not use to say they are all Fools And for their Diligence in the Consideration of the letter of the Scripture and inquiring into it according to the best of their Understanding none will Question it but those unto whom they and their Concernments are unknown And yet after all this they are Jews still If we have the New Testament no otherwise then they have the Old have only the letter of it to Philosophize upon according to the best of our Reasons and Understandings without any Dispensation of the Spirit of God accompanying it to give us a Saving Light into the Mistery of it and to make it effectual unto our Souls I shall not fear to say but that as they call themselves Jews and are not but are the Synâ—gogue of Sathan Revel 2. 9. So we who pretend our selves to be Christians as to all the saving Ends of the Gospel shall not be
9. So the Evil Spirit came upon him to excite out of his own adust Melancholy discontents fears a sense of Guilt as also to impress terrifying thoughts and Apprehensions on his Imagination For so it is said an Evil Spirit from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 16. 14. terrified him frightened him with dreadful Agitations of Mind And that we may touch a little on this by the way The Foundation of this Trouble and distress of Saul lay in himself For as I do grant that he was sometimes under an immediate Agitation of Body and Mind from the powerful Impressions of the Devil upon him for under them it is said he prophesied in the midst of the House 1 Sam. 18. 10. which argues an extraordinary and involuntary Effect upon him yet principally he wrought by the Excitation and Provocation of his Personal Distempers Moral and Natural For these have in themselves a great Efficacy in cruciating the Minds of Guilty Persons So Tacitus observes out of Plato Annal. lib. 6. Neque frustra praestantissimus humanae sapientiae firmare solitus est si recludantur Tyrannorum mentes posse aspici laniatus ictus quando ut corpora verberibus ita saevitia libidine malis consultis animus dilaceretur The most Eminent Wiseman was not wont in vain to affirm that if the minds of Tyrants were laid open and discovered it would be seen how they were cruciated and punished seeing that as the Body is rent and torn by stripes so is the Mind by cruelty Lusts evil Counsels and Undertakings so he as I suppose from Plato de Repub. lib. 9. Where Socrates disputes sundry things to that purpose And another Roman Historian gives us a signal Instance hereof in Jugurtha after he had contracted the Guilt of many horrible wickednesses And yet this Work in it self is of the same kind with what God sometimes employs holy Angels about because it is the Execution of his Righteous Judgments So it was a watcher and an Holy One that in such a Case smote Nebuchadnezzar with a sudden madness and frenzy Dan. 4. 13 14. Sect. 12 To return as he is called the Holy so he is the Good Spirit of God Psal. 143. v 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Spirit is Good lead me into the Land of Uprightness So Ours Rather Thy Good Spirit shall lead Me. Or as Junius Spiritu tuo bono deduc me lead me by thy Good Spirit The Chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Good Spirit of thy Holiness or thy Holy Good Spirit Didymus Lib. 2. de Spirit Sanc. says that some Copies here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Remembrance whereof is in the M. S. of Tâ—cla and not elsewhere So Nehem. 9. 10. Thou gavest them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Good Spirit of thine to instruct them And he is called so principally from his Nature which is essentially Good as there is none Good but One that is God Matth. 19. 17. as also from his Operations which are all Good as they are Holy and unto them that believe are full of goodness in their Effects Crel Prolegom p. 7. distinguisheth between this Good Spirit and the Holy Spirit or the Holy Ghost For this Good Spirit he would confine unto the Old Testament making it the Author or Cause of those Gifts of Wisdom Courage Prudence and Government that were granted unto many of the People of old So it is said of Bezaliel That he was filled with the Spirit of God in Wisdom and Understanding and in Knowledg Exod. 31. 3. So Chap. 35. 31. That is saith he with this Good Spirit of God So also it is pretended in all those Places where the Spirit of God is said to come on Men to enable them unto some great and extraordinary Work as Judg. 3. 10. But this is plainly to contradict the Apostle who tells us that there are indeed various Operations but one Spirit and that the one and self same Spirit worketh all these things as he pleaseth And if from every different or distinct Effect of the Spirit of God we must multiply Spirits and assign every one of them to a distinct Spirit no Man will know what to make of the Spirit of God at last Probably we shall have so many feigned Spirits as to lose the only true One. As to this particular Instance David prays that God would lead him by his Good Spirit Psal. 143. 10. Now certainly this was no other but that Holy Spirit which he prays in another place that the Lord would not take from him Psal. 51. 11. Take not thy Holy Spirit from me which is confessed to be the Holy Ghost This he also mentions 2 Sam. 23. 2. The Spirit of the Lord spake by me and his Word was in my Tongue And what Spirit this was Peter declares 1 Epist. Chap. 1. v. 21. The Holy Men of God spake in old time as they were moved by the Holy Ghost So vain is this pretence Sect. 13 Again He is commonly called the Spirit of God and the Spirit of the Lord So in the first mention of Him Gen. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of God moved on the Face of the Waters And I doubt not but that the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim which includes a plurality in the same Nature is used in the Creation and the whole Description of it to intimate the Dictinction of the Divine Persons For presently upon it the Name Jehovah is mentioned also Chap. 2. 4. but so as Elohim is joyned with it But that Name is not used in the account given us of the Work of Creation because it hath respect onely unto the Unity of the Essence of God Now the Spirit is called the Spirit of God originally and principally as the Son is called the Son of God For the Name of God in those Enunciations is taken personally for the Father that is God the Father the Father of Christ and our Father John 20. 17. And he is thus termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the account of the Order and Nature of Personal Subsistence and Distinction in the Holy Trinity The Person of the Father being Fons Origo Trinitatis the Son is from him by eternal Generation and is therefore his Son the Son of God whose denomination as the Father is originally from hence even the Eternal Generation of the Son So is the Person of the Holy Spirit from him by eternal Procession or Emanation Hence is that Relation of his to God even the Father whence he is called the Spirit of God And he is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit that is of God which proceedeth from him as a Distinct Person This therefore arising from and consisting in his proceeding from him he is called Metaphorically the Breath of his Mouth as proceeding from him by an eternal Spiration On this Foundation and Supposition he is
of the Holy Ghost The Holy Ghost said separate unto me He therefore alone is intended All the Answer which the Wit and Diligence of our Adversaries can invent is That these words are ascribed unto the Holy Ghost because the Prophets that were in the Church of Antioch spake therein by his Instinct and Inspiration But in this Evasion there is no regard unto the force of our Argument for we do not argue meerly from his being said to speak but from what is spoken by him separate unto me and do enquire whether the Prophets be intended by that word or no If so which of them for they were many by whom the Holy Ghost spake the same thing and some one must be intended in common by them all And to say that this was any of the Prophets is foolish indeed blasphemous 2. The close of the third Verse confirms this application of the Word to the Work whereunto I have called them This confessedly is the Holy Ghost Now to call Men to the Ministry is a free Act of Authority Choice and Wisdom which are Properties of a Person and none other Nor is either the Father or the Son in the Scripture introduced more directly clothed with Personal Properties than the Holy Ghost is in these places And the whole is confirmed vers 4. And they being sent forth by the Holy Ghost departed He called them by furnishing them with Ability and Authority for their work he commanded them to be set apart by the Church that they might be blessed and owned in their Work and he sent them forth by an impression of his Authority on their Minds given them by those former Acts of his And if a Divine Person be not hereby described I know not how he may so be Sect. 27 The other Text speaks unto the same purpose Chap. 20. 28. It is expresly said that the Holy Ghost made the Elders of the Church the Overseers of it The same Act of Wisdom and Authority is here again assigned unto him and here is no room left for the Evasion before insisted on For these words were not spoken in a way of Prophesie nor in the Name of the Holy Ghost but concerning him And they are Explicatory of the other For he must be meant in those Expression separate unto Me those whom I have called by whom they are made Ministers Now this was the Holy Ghost for he makes the Overseers of the Church And we may do well to take notice that if he did so then he doth so now for they were not Persons extraordinarily inspired or called that the Apostle intends but the ordinary Officers of the Church And if Persons are not called and constituted Officers as at the first in ordinary Cases the Church is not the same as it was And it is the Concernment of those who take this Work and Office upon them to consider what there is in their whole Undertaking that they can ascribe unto the Holy Ghost Persons furnished with no Spiritual Gifts or Abilities entring into the Ministry in the pursuit of Secular Advantages will not easily satisfie themselves in this Enquiry when they shall be willing or be forced at the last to make it Sect. 28 There remains yet one sort of Testimonies to the same purpose which must briefly be passed through And they are those where he is spoken of as the Object of such Actings and Actions of Men as none but a Person can be For let them be applyed unto any other Object and their Inconsistency will quickly appear Thus he is said to be tempted of them that sin You agree together to tempt the Spirit of the Lord Acts 5. 9. In what sense soever this word is used whether in that which is indifferent to try as God is said to tempt Abraham or in that which is evil to provoke or induce to sin it never is it never can be used but with respect unto a Person How can a Quality an Accident an Emanation of Power from God be tempted None can possibly be so but he that hath an Understanding to consider what is proposed unto him and a Will to determine upon the Proposals made So Satan tempted our first Parents so Men are tempted by their own Lusts so are we said to tempt God when we provoke him by our Unbelief or when we unwarrantably make Experiments of his Power So did they tempt the Holy Ghost who sinfully ventured on his Omniscience as if he would not or could not discover their sin or on his Holiness that he would patronize their Deceit In like manner Ananias is said to lie to the Holy Ghost vers 3. And And none is capable of lying unto any other but such a one as is capable of hearing and receiving a Testimony For a Lie is a false Testimony given unto that which is spoken or uttered in it This He that is lyed unto must be capable of judging and determining upon which without Personal Properties of Will and Understanding none can be And the Holy Ghost is here so declared to be a Person as that he is declared to be One that is also Divine For so the Apostle Peter declares in the Exposition of the words v. 4. Thou hast not lyed unto Men but unto God These things are so plain and positive that the Faith of Believers will not be concerned in the Sophistical Evasions of our Adversaries In like manner he is said to be resisted Acts 7. 51. which is the moral Reaction or Opposition of one Person unto another So also is he said to be grieved or we are commanded not to grieve him Ephes. 4. 30. as they of old were said to have rebelled and vexed the Holy Spirit of God Isa. 63. 10. A figurative Expression is allowed in these words Properly the Spirit of God cannot be grieved or vexed for these things include such Imperfections as are incompetent unto the Divine Nature But as God is said to repent and to be grieved at his heart Gen. 6. 6. when he would do things correspondent unto those which Men will do or judg fit to be done on such Provocations and when he would declare what Effects they would produce in a Nature capable of such perturbations So on the same Reason is the Spirit of God said to be grieved and vexed But this can no way be spoken of him if he be not one whose respect unto sin may from the Analogie unto humane Persons be represented by this figurative Expression To talk of grieving a Vertue or an actual Emanation of Power is to speak that which no Man can understand the Meaning or Intention of Surely He that is thus tempted resisted and grieved by Sin and Sinners is one that can understand judg and determine concerning them And these things being elsewhere absolutely spoken concerning God it declares that he is so with respect unto whom they are mentioned in particular Sect. 24 The whole of the Truth contended for is yet more evident in that
Execution or to make them effectual And in like manner he proceedeth from the Son sent by Him for the Application of his Grace unto the Souls of his Elect John 15. 16. It is true this proves his Eternal Relation to the Father and the Son as he proceeds from them or receives his peculiar Personal Subsistence from them For that is the Ground of this order of Operation But it is his own Personal voluntary acting that is intended in the Expression And this is the general Notation of the Original of the Spirits acting in all that he doth He proceedeth or cometh forth from the Father Had it been only said that He was given and sent it could not have been known that there was any thing of his own Will in what he did whereas he is said to divide unto every one as He will But in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He proceedeth of his own accord unto his Work his own Will and Condescention is also asserted And this his proceeding from the Father is in complyance with his sending of Him to accomplish and make effectual the Purposes of his Will and the Counsels of his Grace Sect. 16 Secondly To the same purpose He is said to come John 15. 26. When the Comforter is come John 16. 7. If I go not away the Comforter will not come v. 8. and when he is come So is he said to come upon Persons We so express it 1 Chron. 12. 18. The Spirit came upon Amasai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Spirit clothed Amasai possessed his Mind as a Man's Cloths cleave unto him Acts 19. 6. The Holy Ghost came on them and they prophesied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come is as it were the Terminus ad Quem of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going forth or proceeding For there is in these Expressions an Allusion unto a local Motion whereof these two words denote the Beginning and the End The first intendeth his voluntary Application of himself to his Work the other his progress in it such Condescentions doth God make use of in the declaration of his Divine Actings to accommodate them unto our Understandings and to give us some kind of Apprehension of them He proceedeth from the Father as given by him and cometh unto us as sent by him The meaning of both is that the Holy Ghost by his own Will and Consent worketh in the pursuit of the Will of the Father there and that where and what he did not work before And as there is no local Motion to be thought of in these things so they can in no tolerable sense be reconciled to the Imagination of his being onely the inherent Vertue or an actual Emanation and Influence of the Power of God And hereby is our Faith and Obedience Regulated in our dealing with God about Him For we may both pray the Father that he would give and send Him unto us according to his Promise and we may pray to Him to come unto us to sanctifie and comfort us according to the Work and Office that he hath undertaken This is that which we are taught hereby For these Revelations of God are for our Instruction in the Obedience of Faith Sect. 17 Thirdly He is said to fall on Men Acts 10. 44. While Peter yet spake these words the Holy Ghost fell on all them which heard the Word So Chap. 11. 4. Where Peter repeating the same Matter sayes The Holy Ghost fell on them as on us at the beginning that is Acts 2. 4. A greatness and suddainness in a surprizal is intended in this Word As when the Fire fell down from Heaven which was a Type of him upon the Altar and Sacrifice of Elijah the People that saw it were amazed and falling on their Faces cryed out The Lord he is God 1 Kings 18. 38 39. When Men are no way in expectation of such a Gift or when they have an Expectation in general but are suddainly surprized as to the particular Season it is thus declared But where-ever this word is used some extraordinary Effects evidencing his Presence and Power do immediately ensue Acts 10. 44 46. And so it was at the beginning of his Effusion under the New Testament Acts 2. 4. 8. 16. Sect. 18 Fourthly Being come He is said to Rest on the Persons to whom he is given and sent Isa. 11. 3. And the Spirit of the Lord shall Rest upon him This is interpreted abiding and remaining John 1. 32 33. Numb 11. 25 26. The Spirit of the Lord rested on the Elders So the Spirit of Elijah rested on Elisha 2 Kings 2. 15. 1 Pet. 4. 14. The Spirit of God and of Glory resteth on you Two things are included herein 1. Complacency 2. Permanency First He is well-pleased in his Work wherein he Rests So where God is said to rest in his Love he doth i◠with Joy and singing Zeph. 3. 17. so doth the Spirit rejoyce where he rests Secondly He abides where he Rests Under this Notion is this acting of the Spirit promised by our Saviour He shall abide with you for ever John 14. 16. He came only on some Men by a sudden surprizal to act in them and by them some peculiar Work and Duty To this end he only transiently affected their Minds with his Power But where he is said to rest as in the works of Sanctification and Consolation there he abides and continues with Complacency and Delight Sect. 19 Fifthly He is said to depart from some Persons So it is said of Saul 1 Sam. 16. 14. The Spirit of the Lord departed from him And David prayes that God would not take his Holy Spirit from him Psal. 51. 11. And this is to be understood answerably unto what we have discoursed before about his coming and his being sent As he is said to come so is he said to depart and as he is said to be sent so is he said to be taken away His departure from men therefore is his ceasing to work in them and on them as formerly and as far as this is penal he is said to be taken away So he departed and was taken away from Saul when he no more helped him with that Ability for Kingly Government which before he had by his Assistance And this departure of the Holy Ghost from any is either total or partial onely Some on whom he hath been bestowed for the working of sundry Gifts for the good of others with manifold convictions by Light and general Assistance unto the performance of Duties He utterly deserts and gives them up unto themselves and their own hearts lusts Examples hereof are common in the World Men who have been made Partakers of many Gifts of the Holy Ghost and been in an especial manner enlightned and under the Power of their Convictions carried out unto the Profession of the Gospel and the performance of many Duties of Religion yet being entangled by Temptations and overcome by the power of their lusts relinquish all
Spirit of God in the New Creation by some despised 2. Works under the Old Testament preparatory to the New Creation 3 4. Distribution of the Works of the Spirit 5. The Gift of Prophesie the Nature Use and End of it 6. The beginning of Prophesie 7. The Holy Spirit the only Author of it 8. The Name of a Prophet its signification and his Work 9. Prophesie by Inspiration whence so called 10. Prophets how acted by the Holy Ghost 11. The Adjuncts of Prophesie or distinct wayes of its Communication 12. Of Articulate Voices 13. Dreams 14. Visions 15. Adjuncts of Prophesie Symbolical Actions 16. Local Mutations 17. Whether unsanctified Persons might have the Gift of Prophesie The Case of Baalam 18. Answered 19. Of writing the Scriptures 20. Three things required thereunto 21. Of Miracles 22. Works of the Spirit of God in the improvement of the Natural Faculties of the Minds of Men in things Political 23. In things Moral 24. In things Corporeal 25. In things Intellectual and Artificial 26. In preaching of the Word Sect. 1 HAving passed through these general things which are of a necessary previous Consideration unto the especial Works of the Holy Ghost I now proceed unto that which is the principal Subject of our present Design And this is the Dispensation and Work of the Holy Spirit of God with respect unto the New Creation and the Recovery of Mankind or the Church of God thereby A Matter this is of the highest Importance unto them that sincerely believe but most violently and of late virulently opposed by all the Enemies of the Grace of God and our Lord Jesus Christ. The Weight and Concernment of the Doctrine hereof have in part been spoken unto before I shall at present add no farther Considerations to the same purpose but leave all that fear the Name of God to make a Judgment of it by what is revealed concerning it in the Scriptures and the Uses whereunto it is in them directed Many we know will not receive these things but whilst we keep our selves in the handling of them unto that Word whereby one day both we and they must either stand or fall we need not be moved at their Ignorance or Pride nor at the Fruits and Effects of them in Reproaches Contempt and scorn For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 2 Now the Works of the Spirit in Reference unto the New-Creation are of two sorts First Such as were Preparatory unto it under the Old Testament For I reckon that the State of the Old-Creation as unto our Living unto God ended with the Entrance of Sin and giving the First Promise Whatever ensued thereon in a Way of Grace was preparatory for and unto the New 2dly Such as were actually wrought about it under the New Those Acts and Workings of his which are Common to both states of the Church as is his effectual Dispensation of sanctifying Grace towards the Elect of God I shall handle in Common under the Second Head Under the First I shall only reckon up those that were peculiar unto that State To make way hereunto I shall premise two general Positions Sect. 3 1. There is nothing Excellent amongst Men whether it be absolutely Extraordinary and every way above the Production of Natural Principles or whether it consist in an eminent and peculiar Improvement of those Principles and Abilities but it is ascribed unto the Holy Spirit of God as the immediate Operator and Efficient Cause of it This we shall afterwards confirm by Instances Of old he was All now some would have him nothing 2. Whatever the Holy Spirit wrought in an eminent manner under the Old Testament it had generally and for the most part if not absolutely and always a Respect unto our Lord Jesus Christ and the Gospel and so was preparatory unto the Compleating of the great Work of the New-Creation in and by Him And these Works of the Holy Spirit may be referred unto the two sorts mentioned Namely 1. Such as were Extraordinary and exceeding the whole compass of the Abilities of Nature however improved and advanced and 2. Those which consist in the Improving and Exaltation of those Abilities to answer the Occasions of Life and Use of the Church Those of the first sort may be reduced unto three Heads 1. Prophesy 2. Inditeing of the Scripture 3. Miracles Those of the other sort we shall find 1. In things Political as skill for Government and Rule amongst Men. 2. In things Moral as Fortitude and Courage 3. In things Natural as increase of Bodily strength 4. Gifts Intellectual 1. of things Sacred as to preach the Word of God 2. In things Artificial as in Bezaliel and Aholiab The Work of Grace on the Hearts of Men being more fully revealed under the New-Testament then before and of the same Kind and Nature in every state of the Church since the fall I shall treat of it once for all in its most proper Place Sect. 5 The First eminent Gift and Work of the Holy Ghost under the Old Testament and which had the most direct and immediate respect unto Jesus Christ was that of Prophecy For the Chief and Principal End hereof in the Church was to foresignify Him his Sufferings and the Glory that should ensue or to appoint such things to be observed in Divine Worship as might be Types and Representations of Him For the Chiefest Privelidg of the Church of Old was but to hear Tidings of the Things which we enjoy Isa. 33. 17. As Moses on the top of Pisgah saw the Land of Canaan and in Spirit the Beauties of Holiness to be erected therein which was his highest Attainment So the best of these Saints was to contemplate the King of Saints in the Land that was yet very far from them or Christ in the flesh And this Prospect which by Faith they obtained was their Chiefest Joy and Glory Joh. 8. 56 yet they all ended their Days as Moses did with respect unto the Type of the Gospel-state Deut. 3. 24 25. So did they Luke 10. 23. 24. God having provided some better thing for us that they without us should not be made perfect Heb. 11. 40. That this was the Principal End of the Gift of Prophecy Peter declares 1 Epist. Chap. 1. v. 9 10 11 12. Receiving the End of your Faith he Salvation of your Souls of which Salvation the Prophets have enquired and searched diligently who prophesyed of the Grace that should come unto you Searching what or what manner of Time the Spirit of Christ which was in them did signify when it testified before hand the sufferings of Christ and the Glory that should follow Unto whom it was revealed that not unto themselves but unto us they did minister the Things which are now reported unto you Some of the Ancients apprehended that some things were spoken obscurely by the Prophets and not to be understood without great search especially such as concerned the Rejection of the Jews lest they should have been
provoked to abolish the Scripture it self But the Sum and Substance of the Prophetical Work under the Old Testament with the Light Design and Ministry of the Prophets themselves are declared in those Words The Work was to give Testimony unto the Truth of God in the first Promise concerning the Coming of the Blessing Seed This was God's Method First He gave Himself immediately that Promise which was the Foundation of the Church Gen. 3. 15. Then by Revelation unto the Prophets he confirmed that Promise after all which the Lord Christ was sent to make them all good unto the Church Rom. 15. 8. Herewithal they received fresh Revelations concerning his Person and his Sufferings with the Glory that was to ensue thereon and the Grace which was to come thereby unto the Church Whilst they were thus employed and acted by the Holy Ghost or the Spirit of Christ they diligently endeavoured to come to an Acquaintance with the Things themselves in their Nature and Efficacy which were revealed unto them yet so as considering that not Themselves but some Succeeding Generations should enjoy them in their actual Exhibition And whilst they were intent on these things they searched also as far as intimation was given thereof by the Spirit after the Time wherein all these things should be accomplished both when it should be and what Manner of time it should be or what would be the State and Condition of the People of God in those Days This was the Principal End of the Gift of Prophecy and this the principal Work and Employment of the Prophets The first Promise was given by God in the Person of the Son as I have proved elsewhere Gen. 3. 15. But the whole Explication Confirmation and Declaration of it was carryed on by the Gift of Prophecy Sect. 6 The Communication of this Gift began betimes in the World and continued without any known interruption in the Possession of some one or more in the Church at all times during its Preparatory or subservivient Estate After the finishing of the Canon of the Old Testament it ceased in the Judaical Church until it had a revival in John the Baptist who was therefore Greater than any Prophet that went before because he made the nearest Approach unto and the clearest Discovery of the Lord Jesus Christ the End of all Prophecys Thus God spake by the mouth of his Holy Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 70. that were from the Beginning of the World Adam himself had many things revealed unto him without which he could not have Worshipped God aright in that state and condition whereinto he was come For although his Natural Light was sufficient to direct Him unto all Religious Services required by the Law of Creation yet was it not so unto all Duties of that state whereinto he was brought by the giving of the Promise after the entrance of Sin So was he guided unto the Observance of such Ordinances of Worship as were needful for Him and accepted with God as were Sacrifices The Prophecy of Enoch in not only remembred but called over and recorded Jude 14. 15. And it s a matter neither curious nor difficult to demonstrate that all the Patriarchs of Old before the Flood were guided by a Prophetical Spirit in the Imposition of Names on those Children who were to succeed them in the sacred Line Concerning Abraham God expresly saith Himself that he was a Prophet Gen. 20. 7. that is One who used to receive Divine Revelations Sect. 7 Now this Gift of Prophecy was always the immediate Effect of the Operation of the Holy Spirit So it is both affirmed in general and in all the Particular Instances of it In the first way we have the Illustrious Testimony of the Apostle Peter 2 Epist. Chap. 1. v. 20 21. Knowing this first that no Prophecy of Scripture is of any Private Interpretation for the Prophecy came not in Old Time by the Will of Man but Holy Men of God spake as they were moved by the Holy Ghost This is a Principle among Beleivers this they grant and allow in the first Place as that which they resolve their Faith into Namely that the sure word of Prophecy which they in all Things take heed unto v. 19. was not a fruit of any Mens private conceptions nor was Subject to the Wills of Men so as to attain it or exercise it by their own Ability But it was given by Inspiration from God 2 Tim. 3. 16 For the Holy Ghost by acting moving guiding the Minds of Holy Men inabled them thereunto This was the sole Fountain and Cause of all true Divine Prophecy thatever was given or granted to the Use of the Church And in particular the Coming of the Spirit of God upon the Prophets enabling them unto their Work is frequently mentioned Micah declares in his own Instance how it was with them all Chap. 3. 8. But truly I am full of Power by the Spirit of the Lord and of Judgment and of Might to declare unto Jacob his Transgression and to Israel his Sin It was from the Spirit of God alone that he had all his Ability for the discharge of that Prophetical Office whereunto he was called And when God would endow Seventy Elders with a Gift of Prophecy he tells Moses that he would take of the Spirit that was upon him and give unto them for that Purpose that is he would communicate of the same Spirit unto them as was in Him And where it is said at any time that God spake by the Prophets or that the Word of God Came to them of God spake to them it is always intended that this was the immediate Work of the Holy Ghost So says David of Himself The Spirit of the Lord spake by Me or in me and his word was in my Tongue 2 Sam. 23. 2. Hence our Apostle repeating his words ascribes them directly to the Holy Ghost Heb. 3. 7. Wherefore as the Holy Ghost saith to day if you will hear his voice and Chap. 4. 7. Saying in David So the Words which are ascribed unto the Lord of Hosts Isa. 6. 9. are asserted to be the Words of the Holy Ghost Acts 28. 25. He spake to them or in them by his holy Inspirations and he spake by them in his effectual infallible guidance of them to utter declare and write what they received from Him without Mistake or Variation Sect. 8 And this Prophesy as to its Exercise is considered two ways First precisely for the Prediction or foretelling things to Come as the Greek word and the Latine traduced from thence do signify So Prophecy is a Divine Prediction of future things proceeding from Divine Revelation But the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesy is not confined unto any such signification although Predictions from supernatural Revelation are constantly expressed by it But in general â—he word signifies no
or Imagination 3. By pure Acts of the Understanding So God by three wayes revealed his Will unto the Prophets 1. By Objects of their Senses as by audible Voices 2. By Impressions on the Imagination in Dreams and Visions 3. By Illustration or enlightning of their Minds But as this last way expresseth Divine Inspiration I cannot acknowledg it as a distinct way of Revelation by it self For it was that which was absolutely necessary to give an infallible assurance of mind in the other wayes also And setting that aside there is none of them but are obnoxious to Delusion Sect. 12 First God sometimes made use of an Articulate Voice speaking out those things which he did intend to declare in words significant of them So he revealed Himself or his Mind unto Moses when he spake to him face to face as a Man speaketh unto his Friend Exod. 33. 11. Numb 12. 8. And as far as I can observe the whole Revelation made unto Moses was by outward audible articulate Voices whose Sense was impressed on his Mind by the Holy Spirit For an external Voice without an inward Elevation and Disposition of Mind is not sufficient to give security and assurance of Truth unto him that doth receive it So God spake to Elijah 1 Kings 19. 12 13 14. as also to Samuel and Jeremiah and it may be to all the rest of the Prophets at their first Calling and Entrance into their Ministry For words formed miraculously by God and conveighed sensibly unto the outward Ears of Men carry a great Majesty and Authority with them This was not the usual way of God's revealing his Mind nor is it signified by that Phrase of Speech The Word of the Lord came unto me whereby no more is intended but an immediate Revelation by what way or means soever it was granted Mostly this was by that Secret effectual Impression on their Minds which we have before described And these Voices were either immediately created by God himself as when he spake unto Moses wherein the eminency of the Revelation made unto him principally consisted or the Ministry of Angels was used in the Formation and Pronunciation of them But as we observed before the Divine Certainty of their Minds to whom they were spoken with their Abilities infallibly to declare them unto others was from an immediate internal Work of the Spirit of God upon them Without this the Prophets might have been imposed on by external audible Voices nor would they by themselves give their minds an infallible assurance Sect. 13 Secondly Dreams were made use of under the Old Testament to the same purpose and unto them also I refer all those Visions which they had in their sleep though not called Dreams And these in this Case were the immediate Operation of the Holy Ghost as to the Divine and Infallible Impressions they conveighed to the Minds of Men. Hence in the Promise of the Plentiful Pouring out of the Spirit or Communication of his Gifts mention is made of Dreams Acts 2. 17. I will pour out my Spirit upon all flesh and your Sons and your Daughters shall Prophesie your young Men shall see Visions and your old Men shall dream Dreams Not that God intended much to make use of this way of Dreams and Nocturnal Visions under the New Testament but the intention of the words is to shew that there should be a plentiful Eâ—â—usion of that Spirit which acted by those various Wayes and Means then under the Old Only as to some particular Directions God did sometimes continue his Intimations by Visions in the Rest of the Night Such a Vision had Paul Acts 16. 10. But of old this was more frequent So God made a signal Revelation unto Abraham when the horrour of a deep sleep fell upon him Gen. 15. 12 13 14. And Daniel heard the Voice of the words of him that spake unto him when he was in a deep Sleep Dan. 10. 9. But this Sleep of theirs I look not on as Natural but as that which God sent and cast them into that therein he might represent the Image of things unto their Imaginations So of old he caused a deep sleep to fall on Adam Gen. 2. 21. The Jews distinguish between Dreams and those Visions in Sleep as they may be distinctly considered but I cast them together under one Head of Revelation in Sleep And this way of Revelation was so common that one who pretended to Prophesie would cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have dreamed I have dreamed Jer. 23. And by the Devils imitation of God's dealing with his Church this became a way of Vaticination among the Heathen also Hom. Ili 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Dream is from Jupiter And when the reprobate Jews were deserted as to all Divine Revelations they pretended unto a singular skill in the Interpretation of Dreams on the account of their deceit wherein they were sufficiently infamous Qualiacumque voles Judaei somnia vendent Sect. 14 Thirdly God revealed himself in and by Visions or Representations of things to the inward or outward senses of the Prophets And this way was so frequent that it bare the Name for a Season of all Prophetical Revelations For so we observed before that a Prophet of old time was called a Seer And that because in their receiving of their Prophesies they saw Visions also So Isaiah terms his whole Glorious Prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vision which he saw Chap. 1. 1. partly from the especial Representation of things that were made unto Him Chap. 6. 1 2 3. and partly it may be from the Evidence of the things revealed unto him which were cleared as fully to his Mind as if he had had an ocular inspection of them So from the Matter of them Prophesies began in common to be called the Burden of the Lord. For he burdened their Consciences with his Word and their Persons with its Execution But when false Prophets began to make frequent use and to serve themselves of this Expression it was forbidden Jer. 23. 33 36. And yet we find that there is mention hereof about the same Time it may be by Habbakuk Chap. 1. 1. as also after the return from the Captivity Zech. 9. 1. Mal. 1. 1. Either therefore this respected that onely season wherein false Prophets abounded whom God would thus deprive of their Pretence or indeed the People by Contempt and Scorn did use that Expression as that which was familiar unto the Prophets in their Denunciation of God's Judgments against them which God here rebukes them for and threatens to revenge But none of the Prophets had all their Revelations by Visions nor doth this concern the Communication of the Gift of Prophesie but it Exercise And their Visions are particularly recorded Such were those of Isa. 6. 1 2. Jer. 1. 11 14 15. Ezek. 1. and the like Now these Visions were of two sorts 1. Outward Representations of things unto the bodily Eyes of the Prophets 2.
him of quick Understanding in the Fear of the Lord. Now this was in a singular manner and in a measure inexpressible whence he is said to be anointed with the Oyl of Gladness above his Fellows or those who were Partakers of the same Spirit with him Psal. 45. 7. Heb. 1. 8 9. Although I acknowledg that there was in that Expression a peculiar respect unto his Glorious Exaltation which afterwards ensued as hath been declared on that place And this Collation of Extraordinary Gifts for the discharge of his Prophetical Office was at his Baptism Matth. 3. They were not bestowed on the Head of the Church nor are any Gifts of the same Nature in general bestowed on any of his Members but for Use Exercise and Improvement And that they were then collated appears For Sect. 5 1. Then did he receive the Visible Pledge which confirmed him in and testified unto others his calling of God to the Exercise of his Office For then the Spirit of God descended like a Dove and rested on him and lo a voice came from Heaven saying This is my Beloved Son in whom I am well pleased Matth. 3. 16 17. Hereby was he sealed of God the Father John 6. 27 in that Visible Pledg of his Vocation setting the great Seal of Heaven to his Commission And this also was to be a Testimony unto others that they might own him in his Office now he had undertaken to discharge it John 1. 33. 2. He now entred on his Publick Ministry and wholly gave himself up unto his Work For before he did only occasionally manifest the Presence of God with him somewhat to prepare the Minds of Men to attend unto his Ministry as when he filled them with astonishment at his Discourses with the Doctors in the Temple Luke 2. 46 47. And although it is probable that he might be acted by the Spirit in and unto many such extraordinary Actions during his Course of a Private Life yet the fulness of Gifts for his Work he received not until the time of his Baptism and therefore before that he gave not himself up wholly unto his publick Ministry 3. Immediately hereon it is said that He was full of the Holy Ghost Luke 4. 1. Before he was said to wax strong in Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 40. continually filling but now he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of the Holy Ghost He was actually possessed of and furnished with all that fulness of Spiritual Gifts which were any way needful for him or useful unto him or which Humane Nature is capable of receiving With respect hereunto doth the Evangelist use that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 3. 34. For God giveth not the Spirit by measure That it is the Lord Jesus Christ who is here intended unto whom the Spirit is thus given is evident from the Context although it be not express in the Text. He is spoken of and is the Subject of the whole Discourse v. 31. He that cometh from Above is above all He that cometh from Heaven is above all None doubts but that this is a Description of the Person of Christ. And in the beginning of this Verse He whom God hath sent speaketh the Words of God which is the usual Periphrasis of the Lord Christ used at least twenty times in this Gospel Of him this account is given that he testifieth what he hath seen and heard v. 32. and that he speaketh the Words of God v. 3 4. Different events are also marked upon his Testimony for many refused it v. 32. but some received it who therein set to their Seal that God is true vers 33. For he that believeth not the Record that he gave of his Son hath made him a lyar 1 John 5. 1. As a Reason of all this it is added That God gave not the Spirit unto him by Measure So that he was fully enabled to speak the Words of God and those by whom his Testimony was rejected were justly liable to Wrath v. 36. Vain therefore is the attempt of Crellius de Spirit Sanct. followed by Sclictingius in his Comment on this Place who would exclude the Lord Christ from being intended in these words For they would have them signifie no more but only in general That God is not bound up to Measures in the Dispensation of the Spirit but gives to one according unto one measure and to another according to another But as this gloss overthrows the coherence of the words disturbing the Context so it contradicts the Text it self For God's not giving the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Measure is his giving of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immeasurably without known Bounds or Limits and so the Spirit was given unto the Lord Christ only For unto every one of us is given Grace according to the Measure of the Gift of Christ Ephes. 4. 7. That is in what Measure he pleaseth to communicate and distribute it But the Effects of this giving of the Spirit unto the Lord Christ not by Measure belonged unto that fulness from whence we receive Grace for Grace John 1. 16. For hereby the Father accomplished his Will when it pleased him that in him all fulness should dwell Col. 1. 19. that he in all things might have the Pre-eminence Nor can any Difficulty of weight be cast on this Interpretation from the use of the word in the present Tense which is by Crellius insisted on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giveth For Christ they say had before received the Spirit for this is spoken of him after his Baptism If therefore he had been intended it should rather have been he hath given or he hath not given unto him by Measure But 1. this was immediately on his Baptism and therefore the collation of the Fulness of the Spirit might be spoken of as a thing present being but newly past which is an ordinary kind of Speech on all occasions Besides 2. the collation of the Spirit is a continued Act in that he was given him to abide with him to rest upon him wherein there was a continuance of the Love of God towards and his care over him in his Work Hence the Lord Christ saith of himself or the Prophet in his Person that the Spirit sent him Now the Lord God and his Spirit hath sent me Isa. 48. 16. The same Work in sending of Christ is ascribed unto the Lord God that is the Father and to the Spirit but in a different manner He was sent by the Father authoritatively and the Furniture he received by the Spirit of Gifts for his Work and Office is called his sending of him As the same Work is assigned unto different Persons in the Trinity on different accounts Sect. 6 Fifthly It was in an especial manner by the Power of the Holy Spirit by which he wrought those great and miraculous Works whereby his Ministry was attested unto and confirmed Hence it is said That God wrought Miracles by him Acts 2.
22. Jesus of Nazareth a Man approved of God by Miracles and Wonders and Signs which God did by him For they are all immediate Effects of Divine Power So when he cast out Devils with a word of command he affirms that he did it by the Finger of God Luke 11. 20. that is the Infinite Divine Power of God but the Power of God acted in an especial manner by the Holy Spirit as is expresly declared in the other Evangelist Matth. 12. 28. And therefore on the Ascription of his Mighty Works unto Beelzebub the Prince of Devils he lets the Jews know that therein they blasphemed the Holy Spirit whose Works indeed they were v. 31 32. Hence these mighty Works are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers because of the Power of the Spirit of God put forth for their working and effecting see Mark 6. 5. Chap. 9. 39. Luke 4. 36. 5. 17. 6. 19. 8. 46. 9. 1. And in the Exercise of this Power consisted the Testimony given unto him by the Spirit that he was the Son of God For this was necessary unto the Conviction of the Jews to when he was sent John 10. 37 38. Sect. 7 Sixthly By him was he guided directed comforted supported in the whole Course of his Ministry Temptations Obedience and Sufferings Some few Instances on this Head may suffice Presently after his Baptism when he was full of the Holy Ghost he was led by the Spirit into the Wilderness Luke 4. 1. The Holy Spirit guided him to begin his Contest and Conquest with the Devil Hereby he made an entrance into his Ministry and it teacheth us all what we must look for if we solemnly engage our selves to follow him in the Work of Preaching the Gospel The word used in Mark to this purpose hath occasioned some doubt what Spirit is intended in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1. 12. The Spirit driveth him into the Wilderness It is evident that the same Spirit and the same Act is intended in all the Evangelists here and Mat. 4. 1. Luke 4. 1. But now the Holy Spirit should be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive him is not so easie to be apprehended But the Word in Luke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes a guiding and rational Conduct And this cannot be ascribed unto any other Spirit with respect unto our Lord Jesus but onely the Spirit of God Matthew expresseth the same effect by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 4. 1. he was carried or carried up or taken away from the midst of the People And this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that Spirit namely which descended on him and rested on him immediately before Chap. 3. 17. And the Continuation of the Discourse in Luke will not admit that any other Spirit be intended And Jesus being full of the Holy Spirit returned from Jordan and was led by the Spirit into the Wilderness namely by that Spirit which he was full of By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in Mark no more is intended but the sending of him forth by an high and strong impression of the Holy Spirit on his Mind Hence the same word is used with respect unto the sending of others by the powerful impression of the Spirit of God on their Hearts unto the Work of Preaching the Gospel Matth. 9. 38. Pray you therefore the Lord of the Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also Luk. 10. 2. that he would thrust forth Labourers into his Harvest namely by furnishing them with the Gifts of his Spirit and by the Power of his Grace constraining them to their Duty So did he enter upon his Preparation unto his Work under his Conduct And it were well if others would endeavour after a conformity unto them within the Rules of their Calling 2. By his assistance was he carried triumphantly through the course of his Temptations unto a perfect Conquest of his Adversary as to the present Conflict wherein he sought to divert him from his Work which afterwards he endeavoured by all wayes and means to oppose and hinder 3. The Temptation being finished he returned again out of the Wilderness to Preach the Gospel in the Power of the Spirit Luk. 4. 14. He returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Power of the Spirit into Galilee that is powerfully enabled by the Holy Spirit unto the discharge of his Work And thence is his first Sermon at Nazareth he took those Words of the Prophet for his Text The Spirit of the Lord is upon Me because he hath anointed me to Preach the Gospel to the Poor Luke 4. 18. The issue was That they all bare him Witness and wondred at the gracious Words that proceeded out of his Mouth v. 22. And as he thus began his Ministry in the Power of the Spirit so having received him not by measure he continually on all occasions put forth his Wisdom Power Grace and Knowledg to the astonishment of all and the stopping of the Mouths of his Adversaries shutting them up in their Rage and Unbelief 4. By him was he directed strengthned and comforted in his whole Course in all his Temptations Troubles and Sufferings from first to last For we know that there was a confluence of all those upon him in his whole Way and Work a great part of that whereunto he humbled himself for our sakes consisting in these things In and under them he stood in need of mighty Supportment and strong Consolation This God promised unto him and this he expected Isa. 50. 7 8. 42. 4 6. 49. 5 6 7 8. Now all the voluntary Communications of the Divine Nature unto the Humane were as we have shewed by the Holy Spirit Sect. 8 Seventhly He offered himself up unto God through the Eternal Spirit Heb. 9. 14. I know many Learned Men do judge that by the Eternal Spirit in that place not the Third Person is intended but the Divine Nature of the Son himself And there is no doubt but that also may properly be called the Eternal Spirit There is also a Reason in the words themselves strongly inclining unto that sense and acceptation of them For the Apostle doth shew whence it was that the Sacrifices of the Lord Christ had an Efficacy beyond and above the Sacrifices of the Law and whence it would certainly produce that great Effect of purging our Consciences from dead Works And this was from the Dignity of his Person on the account of his Divine Nature It arose I say from the Dignity of his Person his Deity giving sustentation unto his Humane Nature in the Sacrifice of himself For by reason of the indissoluble Union of both his Natures his Person became the Principle of all his Mediatory Acts and from thence had they their Dignity and Efficacy Nor will I oppose this Exposition of the words But on the other side many Learned Persons both of the Ancient and Modern Divines do judg that it is the Person of the Holy Spirit
or Representations of him are infused into the Minds of Men. The Papists would learn and teach him by Images the Work of Mens Hands and Teachers of Lies For besides that they are forbidden by God himself to be used unto any such purposes and therefore cursed with barrenness and uselesness as to any end of Faith or Holiness they are in themselves suited only to ingenerate low and carnal Thoughts in depraved superstitious Minds For as the Worshippers of such Images know not what is the proper Cause nor the proper Object of that Reverence and those Affections they find in themselves when they approach unto them and adore before them So the Apprehensions which they can have hereby tend but to the knowing after the flesh which the Apostle looked on as no part of his Duty 2 Cor. 5. 16. But the Glory of the Humane Nature as united unto the Person of the Son of God and ingaged in the discharge of his Office of Mediator consists alone in these eminent peculiar ineffable Communications of the Spirit of God unto him and his powerful Operations in him This is represented unto us in the Glass of the Gospel which we beholding by Faith are changed into the same Image by the same Spirit 2 Cor. 3. 18. Sect. 15 Our Lord Christ himself did foretel us that there would be great enquiries after him and that great Deceits would be immixed therewithal If saith he they shall say unto you He is in the Wilderness go not forth behold he is in the Secret Chambers believe it not Matth. 24. 26. It is not a Wilderness low persecuted unglorious and invisible Condition as to outward Profession that our Saviour here intendeth For himself foretold that his Church should be driven into the Wilderness and nourished there and that for a long season Rev. 12. 6. And where his Church is there is Christ for his Promise is to be with them and among them unto the end of the World Matth. 28. 20. Nor by Secret Chambers doth he intend those private places of meeting for security which all his Disciples for some hundreds of years were compelled unto and did make use of after his Apostles who met sometimes in an upper Room sometimes in the Night for fear of the Jews And such it is notorious were all the Meetings of the Primitive Christians But our Saviour here foretels the false wayes that some would pretend he is taught by and found in For first some would say he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Desart or Wilderness and if Men would go forth thither there they would see him and find him And there is nothing intended hereby but the ancient Superstitious Monks who under a pretence of Religion retired themselves into Desarts and Solitary Places For there they pretended great Intercourse with Christ great Visions and Appearances of him being variously deluded and imposed on by Satan and their own Imaginations It is ridiculous on the one hand and deplorable on the other to consider the woful Follies Delusions and Superstitions this sort of Men fell into Yet was in those dayes nothing more common than to say That Christ was in the Desart conversing with the Monks and Anchorites Go not forth unto them saith our Lord Christ for in so doing you will be deceived And again saith he If they say unto them he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Secret Chambers believe it not There is or I am much deceived a deep and mysterious Instruction in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those secret places in an House where Bread and Wine and Cates of all sorts are laid up and stored This is the proper signification and use of the word What pretence then could there be for any to say that Christ was in such a place Why there insued so great a pretence hereof and so horrible a superstition thereon that it was of Divine Wisdom to foresee it and of Divine Goodness to forewarn us of it For it is nothing but the Popish Figment of Transubstantiation that is intended Christ must be in the secret Places where their Wafer and Wine was deposited that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning this saith our Saviour believe them not All Crafts and Frauds and bloody Violences will be used to compel you to believe a Christ in the Pix and Repository but if you would not be seduced believe them not Such are the false wayes whereby some have pretended to teach Christ and to learn him which have led them from him into hurtful Snares and Perdition The consideration that we have insisted on will guide us if attended unto a Spiritual and Saving Knowledg of him and we are to learn thus to know him Sect. 16 First That we may love him with a pure unmixed Love It is true it is the Person of Christ as God and Man that is the Proper and Ultimate Object of our Love towards him But a clear distinct Consideration of his Natures and their Excellencies is effectual to stir up and draw forth our Love towards him So the Spouse in the Canticles rendring a Reason of her intense Affections towards him sayes That he is White and Ruddy the chiefest of ten thousand that is perfect in the Beauty of the Graces of the Holy Spirit which rendred him exceeding amiable So also Psal. 45. 2. Would you therefore propose Christ unto your Affections so as that your Love unto him may be sincere and without corruption as it is required to be Ephes. 6. 24. that you may not lavish away the Actings of your Souls upon a false Object and think you love Christ when you love only the Imaginations of your own Breasts consider his Humane Nature as it was rendred beautiful and lovely by the Work of the Spirit of God upon it before described Do you love him because he was and is so full of Grace so full of Holiness because in him there was an All-fulness of the Graces of the Spirit of God Consider aright what hath been delivered concerning him and if you can and do on the account thereof delight in him and love him your Love is Genuine and Spiritual But if your Love be meerly out of an apprehension of his being now Glorious in Heaven and there able to do you Good or Evil it differs not much from that of the Papists whose Love is much regulated in its Actings by the good or bad painting of the Images whereby they represent him You are often pressed to direct your Love unto the Person of Christ and it is that which is your principal Duty in this World But this you cannot do without a distinct Notion and Knowledg of him There are therefore three things in general that you are to consider to this purpose 1. The Blessed Union of his two Natures in the same Person Herein he is singular God having taken that especial State on him which in no other thing or way had any Consideration This therefore is
of Pelagius that a supposition hereof renders all Exhortations Commands Promises and Threatnings which comprize the whole Way of the external communication of the Will of God unto us vain and useless For to what purpose is it to exhort Blind Men to see or Dead Men to live or to promise Rewards unto them upon their so doing Should Men thus deal with stones would it not be vain and ludicrous and that because of their Impotency to comply with any such proposals of our Mind unto them And the same is here supposed in Men as to any Ability in Spiritual things Answ. 1 There is nothing in the highest Wisdom required in the Application of any Means to the producing of an Effect but that in their own Nature they are suited thereunto and that the Subject to be wrought upon by them is capable of being affected according as their Nature requires And thus Exhortations with Promises and Threatnings are in their kind as Moral Instruments suited and proper to produce the Effects of Faith and Obedience in the Minds of Men. And the Faculties of their Souls their Understandings Wills and Affections are meet to be wrought upon by them unto that End For by Mens rational Abilies they are able to discern their Nature and judge of their Tendency And because these Faculties are the Principle and Subject of all actual Obedience it is granted that there is in Man a Natural remote Passive Power to yield Obedience unto God which yet can never actually put forth it self without the effectual working of the Grace of God not only enabling but working in them to will and to do Exhortations Promises and Threatnings respect not primarily our present Ability but our Duty Their End is to declare unto us not what we can do but what we ought to do And this is done fully in them On the other hand make a general Rule that what God commands or Exhorts us unto with Promises made unto our Obedience and Threatnings annexed unto a supposition of Disobedience that we have power in and of our selves to do or that we are of our selves able to do and you quite evacuate the Grace of God or at least make it only useful for the more easie discharge of our Duty not necessary unto the very being of Duty it self which is the Pelagianism Anathematized by so many Councils of old But in the Church it hath hitherto been believed that the Command directs our Duty but the Promise gives strength for the performance of it Sect. 18 3. God is pleased to make these Exhortations and Promises to be Vehicula Gratiae the means of communicating Spiritual Life and Strength unto Men. And he hath appointed them unto this end because considering the Moral and Intellectual Faculties of the Minds of Men they are suited thereunto Hence these Effects are ascribed unto the Word which really are wrought by the Grace communicated thereby Jam. 1. 18. 1 Pet. 1. 23. And this in their Dispensation under the Covenant of Grace is their proper end God may therefore wisely make use of them and command them to be used towards Men notwithstanding all their own disability savingly to comply with them seeing he can will and doth himself make them effectual unto the end aimed at Sect. 19 But it will be further objected That if Men are thus utterly devoid of a Principle of Spiritual Life of all Power to live unto God that is to repent believe and yeeld obedience is it righteous that they should perish eternally meerly for their disability or their not doing that which they are not able to do This would be to require Brick and to give no Straw yea to require much where nothing is given But the Scripture every-where chargeth the Destruction of Men upon their wilful sin not their weakness or disability Answ. 1. Mens Disability to live to God is their sin What-ever therefore ensues thereon may be justly charged on them It is that which came on us by the Sin of our Nature in our first Parents all whose Consequents are our sin and our misery Rom. 5. 12. Had it befallen us without a guilt truly our own according to the Law of our Creation and Covenant of our Obedience the Case would have been otherwise But on this Supposition sufficiently confirmed else-where those who perish do but feed on the Fruit of their own Wayes Sect. 20 2. In the Transactions between God and the Souls of Men with respect unto their Obedience and Salvation there is none of them but hath a Power in sundry things as to some degrees and measures of them to comply with his Mind and Will which they voluntarily neglect And this of it self is sufficient to bear the Charge of their eternal ruine But 3. No Man is so unable to live unto God to do any thing for him but that withal he is able to do any thing against him There is in all Men by Nature a depraved vitious habit of Mind wherein they are alienated from the Life of God And there is no command given unto Men for Evangelical Faith or Obedience but they can and do put forth a free positive Act of their Wills in the rejection of it either directly or interpretatively in preferring somewhat else before it As they cannot come to Christ unless the Father draw them so they will not come that they may have Life wherefore their Destruction is just and of themselves This is the Description which the Scripture giveth us concerning the Power Ability or Disability of Men in the State of Nature as unto the Performance of Spiritual Things By some it is traduced as Fanatical and senseless which the Lord Christ must answer for not we For we do nothing but plainly represent what he hath expressed in his Word and if it be foolishness unto any the Day will determine where the blame must lie Sect. 21 Secondly There is in this Death an actual cessation of all Vital Acts. From this defect of Power or the want of a Principle of Spiritual Life it is that Men in the state of Nature can perform no Vital Act of Spiritual Obedience nothing that is spiritually Good or Saving or Accepted with God according to the Tenor of the New Covenant which we shall in the second place a little explain The whole course of our Obedience to God in Christ is the Life of God Ephes. 4. 18. That Life which is from him in a peculiar manner whereof he is the especial Author and whereby we live unto him which is our End And the Gospel which is the Rule of our Obedience is called the words of this Life Acts 5. 20. That which guides and directs us how to live to God Hence all the Duties of this Life are Vital Acts spiritually Vital Acts Acts of that Life whereby we live to God Sect. 22 Where therefore this Life is not all the Works of Men are Dead Works Where Persons are dead in sin their Works are dead
upon bare conviction a Contest before in the Soul but it was meerly between the Mind and Conscience on the one hand and the Will on the other The Will was still absolutely bent on Sin only some Head was made against its Inclinations by the Light of the Mind before Sin and rebukes of Conscience after it But the Conflict begins now to be in the Will it self A new Principle of Grace being infused thereinto opposeth those habitual Inclinations unto Evil which were before predominant in it This fills the Mind with Amazement and in some brings them to the very door of Despair because they see not how nor when they shall be delivered So was it with the Person instanced in Lib. 8. Cap. 5. Voluntas nova quae mihi esse caeperit ut te gratis colerem fruique te vellem Deus sola certa jucunditas nondum erat idonea ad superandam priorem vetustate roboratam Ita duae voluntates meae una vetus alia nova illa carnalis illa spiritalis confligebant inter se atque discordando dissipabant animam meam Sic intelligebam meo ipso experimento id quod legeram quomod caro concupisceret adversus spiritum spiritus adversus carnem Ego quidem in utroque sed magis ego in eo quod in me approbabam quam in eo quod in me improbabam Ibi enim magis jam non ego quia ex magna parte id patiebar invitus quod faciebam volens The New Will which began to be in me whereby I would love thee O my God the only certain sweetness was not yet able to overcome my former Will confirmed by long continuance So my two Wills the one Old the other New the one Carnal the other Spiritual conflicted between themselves and rent my Soul by their disagreement Then did I understand by experience in my self what I hard read how the Flesh lusteth against the Spirit and the Spirit lusteth against the Flesh. I was my self on both sides but more in that which I approved in my self than in what I condemned in my self I was not more in that which I condemned because for the most part I suffered unwillingly what I did willingly This Conflict between Grace and Sin in the Will he most excellently expresseth Cap. 9 10 11. delivering those things which more or less are evident in the Experience of those who have passed through this Work His Fluctuations his Promises his Hopes and Fears the Ground he got and lost the pangs of Conscience and travel of Soul which he underwent in the new Birth are all of them graphically represented by him Sect. 29 In this tumult and distress of the Soul God oftentimes quiets it by some suitable Word of Truth administred unto it either in the Preaching of the Gospel or by some other means disposed in his Providence unto the same End In the midst of this storm and disorder he comes and sayes Peace be still For together with his Word he communicates some influence of his Grace that shall break the rebellious strength and subdue the Power of Sin and give the Mind satisfaction in a full Resolution for its everlasting Relinquishment So was it with him mentioned when in the condition described he was hurried up and down almost like a distracted Person whilst he suffered the Terrors of the Lord sometimes Praying sometimes Weeping sometimes alone sometimes in the company of his Friends sometimes walking and sometimes lying on the Ground he was by an unusual occurrence warned to take up a Book and read The Book next him was that of Paul's Epistle which taking up and opening the place he first fixed his eyes upon was Rom. 13. 13 14. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying but put ye on the Lord Jesus Christ and make not provision for the Flesh to fulfil the Lusts thereof Immediately on the reading of these Words there was an end put unto his perplexing Conflict He found his whole Soul by the Power of Almighty Grace subdued wholly to the Will of God and fixed unto a prevalent Resolution of adhering to him with a relinquishment of Sin with an assured composure upon the account of the success he should have therein through Jesus Christ. Immediately he declared what he had done what had befallen him first to his Friend then to his Mother which proved the occasion of Conversion to the one and inexpressible joy to the other The end of the Story deserves to be reported in his own words Arripui librum aperui legi nec ultra volui legere nec opus erat Statim quippe cum fine hujusce sententiae quasi luce securitatis infusa cordi meo omnes dubitationis tenebrae defugerunt Tum interjecto aut digito aut nescio quo alio signo codicem clausi tranquillo cum vultu indicavi Alipio At ille quid in se ageretur quod ego nesciebam sic indicavit Petit videre quid legissem ostendi attendit etiam ultra quam ego legeram ignorabam quid sequeretur Sequebatur vero infirmum autem in fide assumite Quod ille ad se retulit mihique aperuit Sed tali admonitione firmatus est placitoque proposito bono congruentissimo suis moribus quibus a me in melius jam olim valde longeque distabat sine ulla turbulenta cunctatione conjunctus est Inde ad matrem ingredimur indicamus gaudet Narramus quemadmodum gestum sit exultat triumphat benedicit tibi qui potens es ultra quam petimus aut intelligimus facere Lib. 8. Cap. 12. Having read these Verses I would read no more nor was there any need that so I should do For upon the end of that Sentence as if a Light of Peace or Security had been infused into my Heart all darkness of doubts fled away marking the Book with my Finger put into it or by some other sign I shut it and with a quiet countenance declared what was done to Alipius And hereupon he also declared what was at Work in himself whereof I was ignorant He desired to see what I had read which when I had shewed him he looked further than I had read nor did I know what followed But it was this he that is weak in the Faith receive which he applyed unto himself and declared it unto me confirmed by this Admonition with a firm purpose and suitable to his manners wherein he formerly much excelled me he was joyned to me without any turbulent delay We go in hereon unto my Mother and declare what was done She rejoyceth We make known the manner of it how it was done she exulteth and triumpheth and blesseth thee O God who art able to do for us more than we know how to ask or understand And these things doth the Holy Man express to bear witness as he sayes Adversus typhum humani generis to repress
which he gives unto his Wisdom Love and Grace with the excellency and certainty of the way of Salvation of Sinners by Jesus Christ which is to make God a Layar 1 Joh. 5. 10. Joh. 3. 32 33. 2. A Contempt of Love and Grace with the way and means of their communication to lost Sinners by the Blood of the Son of God which is the highest provocation that can be offered unto the Divine Majesty 4. In the Declaration of the Gospel the Lord Christ is in an especial manner proposed as crucified and lifted up for the especial Object of our Faith John 3. 14 15. Gal. 3. 1. And this Proposition of Christ hath included in it an Invitation unto all Convinced Sinners to come unto him for Life and Salvation Isa. 45. 2. Chap. 65. 1. 5. The Lord Christ being proposed unto Sinners in the Gospel and their acceptance or receiving of him being urged on them it is withal declared for what end he is so proposed And this is in general to save them from their Sins Mat. 1. 21. or the Wrath to come whereof they are afraid 1 Thess. 1. 10. For in the Evangelical Proposition of him there is included 1. That there is a Way yet remaining for Sinners whereby they may escape the Curse of the Law and the Wrath of God which they have deserved Psal. 130. 4. Job 33. 24. Acts 4. 12. 2. That the Foundation of these Wayes lies in an Atonement made by Jesus Christ unto the Justice of God and Satisfaction to his Law for Sin Rom. 3. 25. 2 Cor. 5. 21. Gal. 3. 13. 3. That God is well-pleased with this Atonement and his Will is that we should accept of it and acquiesce in it 2 Cor. 5. 18 19. Isa. 53. 11 12. Rom. 5. 10 11. 6. It is proposed and promised that through and upon their believing that is on Christ as proposed in the Gospel for the only way of Redemption and Salvation Convinced Sinners shall be pardoned justified and acquitted before God discharged of the Law against them through the imputation unto them of what the Lord Christ hath done for them and suffered in their stead Rom. 8. 3. 10. 3 4. 1 Cor. 1. 30 31. 2 Cor. 5. 21. Ephes. 2. 8 9 10. 7. To prevail with and win over the Souls of Men unto a consent to receive Christ on the Terms wherein he is proposed that is to believe in him and trust unto him to what he is hath done and suffered and continueth to do for pardon of Sin Life and Salvation the Gospel is filled with Arguments Invitation Incouragements Exhortations Promises all of them designed to explain and declare the Love Grace Faithfulness and good-Will of God herein In the due management and improvement of these parts of the Gospel consists the principal Wisdom and Skill of the Ministers of the New Testament 8. Among these various Ways or Means of the Declaration of himself and his Will God frequently causeth some especial Word Promise or Passage to fix it self on the Mind of a Sinner as we saw it in the Instance before insisted on Hereby the Soul is first excited to exert and act the Faith wherewith it is endued by the effectual working of the Spirit of God before described And by this means are Men directed unto Rest Peace and Consolation in that variety of Degrees wherein God is pleased to communicate them 9. This Acting of Faith on Christ through the Promise of the Gospel for Pardon Righteousness and Salvation is inseparably accompanied with and that Faith is the Root and infallible cause of an universal Ingagement of Heart unto all Holy Obedience to God in Christ with a Relinquishment of all known Sin necessarily producing a through-Change and Reformation of Life and Fruitfulness in Obedience For as upon a discovery of the Love of God in Christ the Promises whereby it is exhibited unto us being mixed with Faith the Soul of a poor Sinner will be filled with Godly Sorrow and Shame for its former Sins and will be deeply humbled for them so all the Faculties of it being now renewed and inwardly changed it can no more refrain from the Love of Holiness and from an Ingagement into a watchful course of Universal Obedience unto God by such free Actings as are proper unto it than one that is new born can refrain from all Acts of Life Natural In Motion desire of Food and the like Vain and foolish therefore are the Reproaches of some who in an high course of a Worldly Life and Profane do charge others with Preaching a Justification by Faith alone in Christ Jesus unto a neglect of Holiness Righteousness and Obedience of God which such Scoffers and fierce Despisers of all that are good do so earnestly plead for Those whom they openly reflect upon do unanimously teach That the Faith which doth not purifie the Heart and reform the Life which is not fruitful in good Works which is not an effectual Cause and Means of Repentance and newness of Life is not genuine nor pleadable unto Justification but empty dead and that which if trusted unto will eternally deceive the Souls of Men. They do all of them press the indispensible necessity of Universal Holiness Godliness Righteousness or Obedience to all the Commands of God on surer Principles with more cogent Arguments in a more clear compliance with the Will Grace and Love of God in Christ than any they pretend unto who ignorantly and falsly traduce them as those who regard them not And as they urge an Obediential Holiness which is not defective in any Duty either towards God or Man which they either plead for or pretend unto so it contains that in it which is more Sublime Spiritual and Heavenly than what they are either acquainted with or do regard which in its proper place shall be made more fully to appear Sect. 38 10. Those who were thus converted unto God in the Primitive Times of the Church were upon their Confession or Profession hereof admitted into Church-Society and a Participation of all the Mysteries thereof And this being the common way whereby any were added unto the Fellowship of the Faithfull it was an effectual Means of intense Love without dissimulation among them all on the account of their joynt Interest in the Grace of our Lord Jesus Christ. And I shall shut up this Discourse with one Instance hereof given us by Austin in the Conversion and Admission into Church-Society of Victorinus a Platonical Philosopher as he received the Story from Simplicianus by whom he was Baptized Ut ventum est ad horam profitendae fidei quae verbis certis retentisque memoriter de loco eminentiore in conspectu populi fidelis Romae reddi solet ab eis qui accessuri sunt ad gratiam tuam oblatum esse dicebat Victorino a Presbyteris ut secretius redderet sicut non nullis qui verecundia trepidaturi videbantur offerri mos erat illum autem maluisse salutem suam in
conspectu sanctae multitudinis profiteri non enim erat salus quam docebat in Rheterica tamen eam publice professus erat Quanto minus vereri debuit Mansuetam gregem tuam pronuncians verbum tuum qui non verebatur in verbis suis turbas insanorum Itaque ubi ascendit ut redderet omnes sibimet invicem ut eum noverant instrepurent nomen ejus strepitu congratulationis Quis autem ibi eum non noverat Et sonuit presso sonitu per ora cunctorum Victorinus Victorinus cito sonuerunt exultatione quia videbant eum cito siluerunt intentione ut audirent eum pronunciat ille fidem veracem praeclara fiducia volebant eum omnes rapere intro in cor suum rapiebant amando gaudeno Hae rapientium manus erant Lib. 8. Cap. 2. Not a few things concerning the Order Discipline and fervent Love of the Primitive Christians in their Church-Societies are intimated and represented in these words which I shall not here reflect upon Sect. 39 And this is the second Great Work of the Spirit of God in the New Creation This is a summary Description of his Forming and Creating the Members of that Mystical Body whose Head is Christ Jesus The latter part of our Discourse concerning the external manner of Regeneration or Conversion unto God with the gradual Preparation for it and Accomplishment of it in the Souls of Men is that Subject which many Practical Divines of this Nation have in their Preaching and Writings much insisted on and improved to the great Profit and Edification of the Church of God But this whole Doctrine with all the Declarations and Applications of it is now by some among our selves derided and exposed to Scorn although it be known to have been the constant Doctrine of the most Learned Prelates of the Church of England And as the Doctrine is exploded so all experience of the Work it self in the Souls of Men is decried as Fanatical and Enthusiastical To obviate the Pride and Wantonness of this filthy Spirit I have in the summary Representation of the Work it self now given confirmed the several Instances of it with the Experience of the Great and Holy Man so often named For whereas some of those by whom this Doctrine and Work are despised are puffed up with a conceit of their Excellency in the Theatrical Scoptical Faculty of these Days unto a contempt of all by whom they are contradicted in the most importune of their Dictates yet if they should swell themselves until they break like the Frog in the Fable they would never prevail with their fondest Admirers to admit them into a competition with the immortal Wit Grace and Learning of that Eminent Champion of the Truth and Light of the Age wherein he lived BOOK IV. The Nature of Sanctification and Gospel Holiness explained CHAP. I. 1 Regeneration the Way whereby the Spirit forms living Members for the Mystical Body of Christ. 2 Carryed on by Sanctification 2 Thess. 5. 23. opened 3 God the only Author of our Sanctification and Holiness 4 And that as the God of Peace 5 Sanctification described 6 A diligent enquiry into the nature whereof with that of Holiness proved necessary 7 Sanctification two-fold 1. By External Dedication 2. By Internal Purification 8 Holiness peculiar to the Gospel and its Truth 9 Not discernible to the eye of Carnal Reason 10 Hardly understood by Believers themselves 11 It passeth over into Eternity 12 Hath in it a present Glory 13 Is all that God requireth of us and in what sense 14 Promised unto us 15 How we are to improve the Command for Holiness Sect. 1 IN the Regeneration or Conversion of Gods Elect the Nature and Manner whereof we have before described consists the second part of the Work of the Holy Spirit in order unto the compleating and perfecting of the New Creation As in the former he prepared a Natural Body for the Son of God wherein he was to obey and suffer according to his Will so by this latter he prepares him a Mystical Body or members spiritually living by uniting them unto Him who is their Head and their Life Col. 3. 4. For as the Body is one and hath many members and all the members of that one Body being many are one Body so also is Christ 1 Cor. 12. 12. Nor doth he leave this work in that Beginning of it whereof we have treated but unto him also it belongs to continue it to preserve it and to carry it on to perfection And this he doth in our Sanctification whose Nature and Effects we are in the next place to enquire into Sect. 2 Our Apostle in his first Epistle to the Thessalonians Chap. 5. having closely compiled a great number of weighty particular Evangelical Duties and annexed sundry Motives and Enforcements unto them closeth all his holy Prescriptions with a fervent Prayer for them v. 23. And the very God of Peace sanctifie you wholly and let your whole spirit and soul and body be preserved blamelesse to the coming of our Lord Jesus Christ. Or as I had rather read the words And God himself even the God of peace sanctifie you throughout that your whole spirit and soul and body may be preserved blameless The Reason hereof is because all the Graces and Duties which he had enjoyned them did belong unto their Sanctification which though their own Duty was not absolutely in their own Power but was a Work of God in them and upon them Therefore that they might be able thereunto and might actually comply with his Commands he prayes that God would thus sanctifie them throughout That this shall be accomplished in them and for them he gives them assurance from the Faithfulness and consequently Power and Unchangeableness which are included therein of him who had undertaken to effect it v. 24. Faithfull is he that calleth you who will also do it Now whereas this Assurance did not arise nor was taken from any thing that was peculiar unto them but merely from the consideration of the Faithfulness of God himself it is equal with respect unto all that are effectually called They shall all infallibly be sanctified throughout and preserved blameless to the Coming of Jesus Christ. This therefore being the great priviledge of Believers and their eternal safety absolutely depending thereon it requires our utmost Diligence to search into the Nature and Necessity of it which may be done from this and the like places of Scripture Sect. 3 And in this place 1 The Author of our Sanctification who only is so is asserted to be God He is the Eternal Spring and only Fountain of all Holiness there is nothing of it in any Creature but what is directly and immediately from him There was not in our first Creation He made us in his own image And to suppose that we can now sanctifie or make our selves holy is proudly to renounce and cast off our principal Dependance upon him We may as
indulged unto vitiates the whole Spiritual Health and weakens the Soul in all Duties of Obedience 2 There are some things required of us to this End that Holiness may thrive and be carryed on in us Such are the constant use of all Ordinances and Means appointed unto that End a due Observance of Commanded Duties in their Season with a Readiness for the Exercise of every especial Grace in its proper circumstances Now if we neglect these things if we walk at all peradventures with God attending neither to Means nor Dutyes nor the Exercise of Grace as we should we are not to wonder if we find our selves Decaying yea ready to dye Doth any man wonder to see a person formerly of a sound Constitution grown weak and sickly if he openly neglect all Means of health and contract all sorts of Diseases by his Intemperance Is it strange that a Nation should be sick and faint at heart that Grey-hairs should be sprinkled upon it that it should be poor and decaying whilest Consuming Lusts with a strange Neglect of all envigorating Means do prevail in it No more is it that a Professing people should decay in Holy Obedience whilest they abide in the Neglects expressed Having vindicated this Assertion I shall yet adde a little further Improvement of it And 1. If the Work of Holiness be such a Progressive thriving Work in its own nature if the Design of the Holy Ghost in the use of Means be to carry it on in us and encrease it more and more unto a perfect Measure then is our Diligence still to be continued to the same End and Purpose For hereon depends our growth and thriving It is required of us that we give all Diligence unto the Encrease of Grace 2 Pet. 1. and that we abound therein 2 Cor. 8. 7. abounding in all Diligence and not only so but that we shew the same Diligence unto the End Heb. 6. 11. Whetever Diligence you have used in the attaining or improving of Holiness abide in it unto the End or we cast our selves under Decayes and endanger our Souls If we slack or give over as to our Duty the Work of Sanctification will not be carryed on in a way of Grace And this is required of us this is expected from us that our whole Lives be spent in a Course of diligent Complyance with the Progressive Work of Grace in us There are three Grounds on which men doe or may neglect this Duty whereon the Life of their Obedience and all their Comforts do depend 1 A Presumption or Groundless Perswasion that they are already perfect This some pretend unto in a proud and foolish Conceit destructive of the whole Nature and Duty of Evangelical Holiness or Obedience For this on our parts consists in our willing Complyance with the Work of Grace gradually carryed on unto the measure appointed unto us If this be already attained there is an End of all Evangelical Obedience and men return again to the Law unto their Ruine See Phil. 3. 12 13 14. It is an excellent Description of the Nature of our Obedience which the Apostle gives us in that place All Absolute Perfection in this Life is rejected as unattainable The End proposed is Blessedness and Glory with the Eternal Enjoyment of God and the Way whereby we press towards it which comprizeth the whole of our Obedience is by continual uninterrupted following after pressing reaching out a constant Progress in and by our utmost Diligence 2 A foolish Supposition that being interested in a state of Grace we need not now be so solicitous about exact Holiness and Obedience in all things as we were formerly whilest our minds hung in suspense about our Condition But so much as any one hath this Apprehension or Perswasion prevailing in him or influencing of him so much hath he cause deeply to question whether he have yet any thing of Grace or Holiness or no. For this Perswasion is not of him who hath called us There is not a more effectual Engine in the hand of Sathan either to keep us off from Holiness or to stifle it when it is attained nor can any thoughts arise in the Hearts of men more opposite to the nature of Grace For which cause the Apostle rejects it with Detestation Rom. 6. 1 2. 3 Weariness and Despondencies arising from Oppositions Some find so much difficulty in and Opposition to the Work of Holiness and its Progress from the Power of Corruptions Temptations and the Occasions of Life in this World that they are ready to faint and give over this Diligence in Dutyes and Contending against Sin But the Scripture doth so abound with Encouragements unto this sort of Persons as we need not to insist thereon CHAP. III. Believers the only Object of Sanctification and Subject of Gospel Holiness 1 Believers the only Subject of the Work of Sanctification 2 How men come to believe if Believers alone receive the Spirit of Sanctification 3 The principal Ends for which the Spirit is promised with their Order in their Accomplishment 4 Rules to be observed in praying for the Spirit of God and his Operations therein 5 That Believers only are Sanctified or Holy proved and confirmed 6 Mistakes about Holiness both Notional and Practical discovered 7 The Proper Subject of Holiness in Believers Sect. 1 THat which we are next to enquire into is the personal Subject of this Work of Sanctification or who and of what sort those Persons are that are made Holy Now these are All and Only Believers All who unseignedly believe in God through Jesus Christ are sanctified and no other Unto them is Evangelical Holiness confined It is for them and them only that our Saviour prayes for this Mercy Grace or Priviledge Joh. 17. 17. Sanctifie them by thy Truth And concerning them he affirms for their sakes I sanctifie my self that they also may be sanctified through the Truth v. 19. And whereas in the Verses foregoing he had immediate Respect unto his Apostles and present Disciples that we may know that neither his Prayer nor this Grace are confined or limited unto them he addes Neither pray I for these alone that is in this Manner and for these Ends but for them also which shall believe on me through their World v. 20. It was therefore the Prayer of our Lord Jesus Christ that all Believers should be sanctified and so also was it his Promise John 7. 38 39. He that believeth on me as the Scripture hath said out of his belly shall slow rivers of living water But this he spake of the Spirit which they that believe on him should receive And it is with respect principally unto this Work of Sanctification that he is compared unto flowing and living Water as hath been declared before It is for Believers the Church that was in God the Father and in Jesus Christ that is by Faith 1 Thess. 1. 1. that our Apostle prayes that the God of Peace would sanctifie them throughout chap. 5.
needfull unto them The Spirit is promised as a Comforter unto Believers as engaged in the Profession of the Gospel and meeting with Conflicts inward and outward on the Account thereof The first Promise of the Holy Ghost as a Comforter was made to the Disciples when their Hearts were filled with sorrow on the departure of Christ and this is the Measure of all others John 16. 7. And this is evident both from the Nature of the thing it self and from all the Promises which are given concerning him to this End and Purpose And it will be wholly in vain at any time to apply spiritual Consolations unto any other sort of Persons All men who have any interest in Christian Religion when they fall into Troubles and Distresses be they of what sort they will are ready to enquire after the things that may relieve and refresh them And whereas there are many things in the Word suited unto the Relief and Consolation of the distressed they are apt to apply them unto themselves and others also are ready to comply with them in the same Charitable Office as they suppose But no true Spiritual Consolation was ever administred by the Word unto any but Exercised Believers however the Minds of men may be for the present a little relieved and their Affections refreshed by the things that are spoken unto them out of the Word For the Word is the Instrument of the Holy Ghost nor hath it any Efficacy but as he is pleased to use it and apply it And he useth it unto this End and unto no other as being promised as a Spirit of Consolation only to sanctified Believers And therefore when Persons fall under spiritual Convictions and Trouble of Mind or Conscience upon the Account of Sin and Guilt it is not our first work to tender Consolation unto them whereby many in that Condition are deluded but to lead them on to Believing that being justified by Faith they may have peace with God which is their proper Relief And in that state God is abundantly willing that they should receive strong Consolation even as many as fly for Refuge to the Hope that is set before them 4 The Spirit of God is promised and received as to Gifts for the Edification of the Church This is that which is intended Acts 2. 38 39. And his whole Work herein we shall consider in its proper place The Rule and Measure of the Communication of the Spirit for Regeneration is Election The Rule and Measure of the Communication of the Spirit for Sanctification is Regeneration And the Rule and Measure of his Communication as a Spirit of Consolation is Sanctification with the Afflictions Temptations and Troubles of them that are sanctified What then is the Rule and Measure of his Communication as a Spirit of Edification I answer Profession of the Truth of the Gospel and its Worship with a Call unto the benefiting of others 1 Cor. 12. 7. And here two Rules must be observed 1 That he carryes not his Gifts for Edification out of the Pale of the Church or Profession of the Truth and Worship of the Gospel 2 That he useth a Soveraign and not a Certain Rule in this Communication 1 Cor. 12. 11 13. so as that he is not wanting unto any true Professors in proportion to their Calls and Opportunities Sect. 4 2 ly Whereas the Spirit of Sanctification is promised only unto them that are Regenerate and do believe May we in our Prayers and Supplications for him plead those Qualifications as Arguments and Motives for the further Communications of him unto us Ans. 1. We cannot properly plead any Qualification in our selves as though God were Obliged with respect unto them to give a man encrease of Grace ex congruo much less ex condigno When we have done all we are unprofitable Servants As we begin so we must proceed with God meerly on the Account of Soveraign Grace 2. We may plead the Faithfulness and Righteousness of God as engaged in his Promises We ought to pray that he would not forsake the Work of his own hands that he who hath begun the good work in us would perfect it unto the day of Jesus Christ that with respect unto his Covenant and Promises he would preserve that New Creature that Divine Nature which he hath formed and implanted in us 3. Upon a sense of the Weakness of any Grace we may humbly profess our sincerity therein and pray for its encrease So cryed the poor man with tears Lord I believe help thou mine unbelief Matth. 9. 24. And the Apostles in their Prayer Lord increase our Faith Luke 17. 5. owned the Faith they had and prayed for its encrease by fresh supplyes of the Holy Spirit Again 3 ly May Believers in Trouble pray for the Spirit of Consolation with respect unto their Troubles it being unto such that he is promised Ans. 1 They may do so directly and ought so to doe yea when they do it not it is a sign they turn aside unto broken Cisterns that will yield them no Relief 2 Troubles are of two sorts Spiritual and Temporal Spiritual Troubles are so either Subjectively such as are all inward Darknesses and Distresses on the Account of sin or 2 ly Objectively such are all Persecutions for the Name of Christ and the Gospel It is principally with respect unto these that the Spirit is promised as a Comforter and with regard unto them are we principally to pray for him as so promised 3 In those outward Troubles which are Common unto Believers with other men as the death of Relations Losses of Estate or Liberty they may and ought to pray for the Spirit as a Comforter that the Consolations of God administred by him may out-ballance their outward Troubles and keep up their hearts unto other Dutyes 4 ly May all Sincere Professors of the Gospel pray for the Spirit with respect unto his Gifts for the Edification of others seeing unto such he is promised for that End Ans. 1. They may do so but with the ensuing Limitations 1 They must do it with express Submission to the Sovereignty of the Spirit himself who divideth to every one as he will 2 With respect unto that Station and Condition wherein they are placed in the Church by the Providence and call of God Private persons have no warrant to pray for Ministerial Gifts such as should carry them out of their Stations without a Divine Direction going before them 3 That their End be good and right to use them in their respective places unto Edification So ought Parents and Masters of Families and all Members of Churches to pray for those Gifts of the Spirit whereby they may fill up the Dutyes of their Places and Relations From the Consideration of this Order of the Dispensation of the Spirit we may be directed how to pray for him which we are both commanded and encouraged to doe Luke 11. 13. For we are to pray for him with respect unto those
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
such abundant Testimony unto as to render it unquestionable For we have received the Spirit of God that we may know the things that are freely given us of God By vertue of what we have received we know or discern Spiritual things 1 Cor. 2. 12. So we know the mind of Christ v. 15. This is the substance of that double Testimony 1 Joh. 2. 20 27. This abiding Vnction is no other but that habitual inherent Grace which we plead for and by it as it is an holy Light in our Mind we know all things The Understanding that is given us to know him that is True 1 John 5. 20. Only it is their Duty continually to endeavour the improvement and enlargement of the Light they have in the daily Exercise of the spiritual Power they have received and in the use of Means Heb. 5. ult Sect. 33 2 This Power in the Will consists in its Liberty Freedom and Ability to consent unto choose and embrace spiritual Things Believers have Free-will unto that which is spiritually Good For they are freed from that Bondage and slavery unto sin which they were under in the state of Nature Whatever some dispute concerning the Nature of Free-will that it consists in an Indifferency unto Good or Evil one thing or another with a Power of applying it self unto all its Operations whatever their Objects be as the Scripture knoweth nothing of it so it is that which we cannot have and if we could it would be no advantage at all unto us yea we had much better be without it Have it indeed we cannot for a supposition of it includes a Rejection of all our Dependance on God making all the springs of our Actions to be absolutely and formally in our selves Neither considering the Prejudices Temptations and Corruptions that we are possessed and exercised with would such a flexibility of Will be of any Use or Advantage unto us but would rather certainly give us up to the Power of Sin and Sathan All that the Scripture knows about Free-will is that in the state of Nature antecedent unto the Converting sanctifying Work of the Spirit all men whatever are in bondage unto sin and that in all the Faculties of their Souls They are sold under sin are not subject unto the Law of God nor can be can neither think nor will nor doe nor desire nor love any thing that is spiritually Good according to the Mind of God But as unto what is Evil perverse unclean that they are free and open unto ready for prone and inclined and every way able to doe On the other side in those who are renewed by the Holy Ghost and sanctified it acknowledgeth and teacheth a freedom of Will not in an Indifferency and Flexibility unto Good and Evil but in a Power and Ability to like love choose and cleave unto God and his Will in all things The Will is now freed from its Bondage unto sin and being enlarged by Light and Love willeth and chooseth freely the things of God having received spiritual Power and Ability so to doe It is the Truth that is Faith in the Gospel the Doctrine of the Truth which is the Means of this Freedom The Truth that makes you free Joh. 8. 32. And it is the Son of God by his Spirit who is the principal Efficient cause of it For if the Son make us free then are we free indeed v. 36. and otherwise we are not whatever we pretend And this freedom unto spiritual Good we have not of our selves in the state of Nature for if we have then are we free indeed and there would be no need that the Son should make us free Sect. 34 The Difference therefore about Free-will is reduced unto these Heads 1. Whether there be a Power in Man indifferently to Determine himself his Choice and all his Actings to this or that Good or Evil one thing or another independently on the Will Power and Providence of God and his Disposal of all future Events This indeed we deny as that which is inconsistent with the Prescience Authority Decrees and Dominion of God and as that which would prove certainly ruinous and destructive to our selves 2. Whether there be in men unregenerate not renewed by the Holy Ghost a Freedom Power and Ability unto that which is spiritually good or to Believe and Obey according to the Mind and Will of God This also we deny as that which is contrary to innumerable Testimonies of Scripture and absolutely destructive of the Grace of our Lord Jesus Christ. 3. Whether the Freedom of Will that is in Believers do consist in an indifferency and freedom from any Determination only with a power equally ready for Good or Evil according as the Will shall determine it self or whether it consist in a Gracious Freedom and Ability to choose will and doe that which is spiritually Good in Opposition to the Bondage and slavery unto sin wherein we were before detained This last is that Liberty and Power of the Will which we assert with the Scripture in persons that are sanctified And a Liberty this is every way consistent with all the Operations of God as the Sovereign first Cause of all things every way complyant with and an Effect of the special Grace of God and the Operations of the Holy Ghost a Liberty whereby our Obedience and Salvation are secured in Answer to the Promises of the Covenant And who that understands himself would change this reall usefull gracious free-will given by Jesus Christ the Son of God when he makes us free and an Effect of Gods writing his Law in our Hearts to cause us to walk in his Statutes that Property of the new Heart whereby it is able to consent unto choose and embrace freely the things of God for that fictitious imaginary freedom yea for it if it were reall of an Indifferency unto all things and an Equal Power unto every thing whether it be Good or Evil. I say then that by the Habit of Grace and Holiness infused into us by the Spirit of Sanctification the Will is freed enlarged and enabled to answer the Commands of God for Obedience according to the Tenor of the New Covenant This is that freedom this is that Power of the Will which the Scripture reveals and regards and which by all the Promises and Precepts of it we are obliged to use and exercise and no other Sect. 35 3 The Affections which naturally are the principal servants and instruments of Sin are hereby engaged unto God Deut. 30. 6. And from what hath been thus far discoursed the sence of our former Assertion is evident as also the Nature of the Principle of Holiness insisted on The Holy Ghost in our Sanctification doth work effect and create in us a new holy spiritual vital Principle of Grace residing in all the Faculties of our Souls according as their especial Nature is capable thereof after the manner of a permanent and prevalent Habit which he cherisheth preserveth encreaseth
of our Nature And had we continued in that State the same Image of God should have been communicated by natural Propagation But since the Fall and entrance of Sin God no more communicates Holiness unto any by way of Nature or natural Propagation For if he did so there would be no Necessity that every one who is born must be born again before he enter into the Kingdom of God as our Saviour affirmeth there is Joh. 3. 3. For he might have Grace and Holiness from his first Nativity Nor could it be said of Believers that they are born not of Blood nor of the Will of the Flesh nor of the Will of Man but of God John 1. 13. For Grace might be propagated unto them by those natural Means It was the old Pelagian Figment That what we have by Nature we have by Grace because God is the Author of Nature So he was as it was pure but it is our own as it is corrupt and what we have thereby we have of our selves in Contradiction to the Grace of God That which is born of the flesh is flesh and we have nothing else by Natural Propagation Sect. 65 3 God communicates nothing in a way of Grace unto any but in and by the Person of Christ as the Mediator and Head of the Church John 1. 18. In the Old Creation all things were made by the Eternal Word the Person of the Son as the Wisdom of God Joh. 1. 3. Col. 1. 16. There was no immediate Emanation of Divine Power from the Person of the Father for the production of all or any created Beings but in and by the Person of the Son their Wisdom and Power being one and the same as acted in him And the supportation of all things in the course of Divine Providence is his immediate Work also whence he is said to uphold all things with the Word of his Power Heb. 1. 3. And so it is in the New Creation with respect unto his Person as Mediator Therein was he the Image of the Invisible God the First-born of every Creature having the preeminence in all things and he is before all things and by him all things consist Col. 1. 15 17 18. In the raising of the whole New Creation which is by a new spiritual Life and Holiness communicated unto all the parts of it the Work is carryed on immediately by the Person of Christ the Mediator and none hath any share therein but what is received and derived from him This is plainly asserted Ephes. 2. 10. So the Apostle disposeth of this matter the Head of every man is Christ and the Head of Christ is God 1 Cor. 11. 3. which is so in respect of Influence as well as of Rule As God doth not Immediately govern the Church but in and by the Person of Christ whom he hath given to be Head over all things thereunto so neither doth he administer any Grace or Holiness unto any but in the same order For the Head of every man is Christ and the Head of Christ is God Sect. 66 4 God doth work real effectual sanctifying Grace spiritual Strength and Holiness in Believers yea that Grace whereby they are enabled to Believe and are made Holy and doth really sanctifie them more and more that they may be preserved blameless to the coming of our Lord Jesus Christ. This hath been so fully confirmed in the whole of what hath been discoursed both concerning Regeneration and Sanctification as that it must not be here again insisted on Wherefore all this Grace according unto the former Assertions is Communicated unto us through and by Christ and no otherwise Secondly Whatever is wrought in Believers by the Spirit of Christ it is in their Vnion to the Person of Christ and by vertue thereof That the Holy Spirit is the immediate efficient Cause of all Grace and Holiness I have sufficiently proved already unto them to whom any thing in this kind will be sufficient Now the End why the Holy Spirit is sent and consequently of all that he doth as he is so sent is to glorifie Christ and this he doth by receiving from Christ and communicating thereof unto others Joh. 16. 13 14 15. And there are two Works of this kind which he hath to doe and doth effect 1. To unite us to Christ And 2. To Communicate all Grace unto us from Christ by vertue of that Union 1 By him are we united unto Christ that is his Person and not a Light within us as some think nor the Doctrine of the Gospel as others with an equal folly seem to imagine It is by the Doctrine and Grace of the Gospel that we are united but it is the Person of Christ whereunto we are united For he that is joyned unto the Lord is one Spirit 1 Cor. 6. 17. because by that one Spirit he is joyned unto him For by one Spirit we are all baptized into one Body 1 Cor. 12. 13. implanted into the Body and united unto the Head And therefore if we have not the Spirit of Christ we are none of his Rom. 8. 9. We are therefore his that is united unto him by a Participation of his Spirit And hereby Christ himself is in us for Jesus Christ is in us except we be Reprobates 2 Cor. 13. 5. That is he is in us by his Spirit that dwelleth in us Rom. 8. 9 11. 1 Cor. 6. 19. It may therefore be enquired Whether we receive the Spirit of the Gospel from the Person of Christ or no. And this is the Enquiry which nothing but the extreme Ignorance or Impudence of some could render seasonable or tolerable seeing formerly no Christian ever doubted of it nor is he so now who doth disbelieve it It is true we receive him by the Preaching of the Gospel Gal. 3. 2. But it is no less true that we receive him immediately from the Person of Christ. For no other Reason is he called so frequently the Spirit of Christ that is the Spirit which he gives sends bestowes or Communicates He receives of the Father the Promise of the Holy Ghost and sheddeth him forth Acts 2. 33. Sect. 7 But it may be said That if hereby we are united unto Christ namely by his Spirit then we must be Holy and Obedient before we so receive him wherein our Vnion doth consist For certainly Christ doth not unite ungodly and impure Sinners unto himself which would be the greatest dishonour unto him imaginable We must therefore be holy obedient and like unto Christ before we can be united unto him and so consequently before we receive his Spirit if thereby we are united to him An. 1. If this be so then indeed are we not beholding in the least unto the Spirit of Christ that we are Holy and Obedient and like to Christ. For he that hath the Spirit of Christ is united unto him And he who is united to him hath his Spirit and none else Whatever therefore is in any man of Holiness
Righteousness or Obedience antecedent unto Vnion with Christ is no especial Effect of his Spirit Wherefore in this case we must purifie our selves without any Application of the Blood of Christ unto our Souls and we must sanctifie our selves without any Especial Work of the Spirit of God on our Nature Let them that can satisfie themselves with these things for my part I have no esteem or valuation of that Holiness as Holiness which is not the immediate Effect of the Spirit of Sanctification in us 2. It is granted that Ordinarily the Lord Christ by the Dispensation of his Word by Light and Convictions thence ensuing doth prepare the Souls of men in some measure for the Inhabitation of his Spirit The Way and Manner hereof hath been fully before declared 3. It is denyed that on this Supposition the Lord Christ doth unite impure or ungodly Sinners unto himself so as that they should be so united and continue impure and ungodly For in the same instant whereby any one is united unto Christ and by the same Act whereby he is so united he is really and habitually purified and sanctified For where the Spirit of God is there is Liberty and Purity and Holiness All Acts and Duties of Holiness are in order of Nature consequential hereunto but the Person is quickened purified and sanctified in its Vnion Whereas therefore the Spirit of Christ communicated from him for our Vnion with him is the Cause and Author of all Grace and Evangelical Holiness in us it is evident that we receive it directly from Christ himself which gives it the Difference from all other Habits and Acts pleaded for Sect. 68 2 The second Work of the Spirit is to communicate all Grace unto us from Christ by vertue of that Vnion I shall take it for granted untill all that hath been before discoursed about the Work of the Holy Spirit in our Regeneration and Sanctification be disproved that he is the Author of all Grace and Holiness and when that is disproved we may part with our Bibles also as Books which do openly and palpably mislead us And what he so works in us he doth it in pursuit of his first Communication unto us whereby we are united unto Christ even for the Edification Preservation and further Sanctification of the Mystical Body making every Member of it meet for the Inheritance of the Saints in Light And in those Supplyes of Grace which he so gives acted by us in all Duties of Obedience consists all the Holiness which I desire any acquaintance withall or a participation of Sect. 69 3 There is a mystical spiritual Body whereof Christ is the Head and his Church are the Members of it There is therefore an Union between them in things spiritual like unto that which is between the head and members of the Body of a Man in things natural And this the Scripture because of the Weight and Importance of it with its singular Use unto the Faith of Believers doth frequently express God hath given him to be the head over all things to the Church which is his Body the Fulness of him that filleth all in all Ephes. 1. 22 23. For as the Body is one and hath many Members and all the Members of that Body being many are one Body so also is Christ 1 Cor. 12. 12. Christ is the Head from whom the whole Body fitly joyned together and compacted by that which every Joynt supplyeth according to the ehe effectual working of every part maketh increase of the Body unto the edifying of it self in Love Ephes. 4. 15 16. And the same Apostle speaks again to the same purpose Col. 2. 19. Not holding the Head from which the Body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Now it hath been alwayes granted by all them who acknowledge the Divine Person of the Son of God or the Union of the Humane Nature unto the Divine in his Person that the Lord Jesus is the Head of his Church in the double sence of that word For he is the Political Head of it in a way of Rule and Government and he is the Really Spiritual Head as unto Vital Influences of Grace unto all his Members The Romanists indeed cast some disturbance on the former by interposing another immediate Ruling Governing Head between him and the Catholick Church yet do they not deny but that the Lord Christ in his own Person is yet the absolute supream King Head and Ruler of the Church And the latter the Socinians cannot grant for denying his Divine Person it is impossible to conceive how the Humane Nature subsisting alone by it self should be such an immense Fountain of Grace as from whence there should be an Emanation of it into all the Members of the mystical Body But by all other Christians this hath hitherto been acknowledged and therefore there is nothing belongs unto Gospel Grace or Holiness but what is Originally derived from the Person of Christ as he is the Head of the Church And this is most evidently expressed in the places before alleadged For 1 Cor. 12. 12. it is plainly affirmed that it is between Christ and the Church as it is between the Head and the Members of the same natural Body Now not only the whole Body hath guidance and direction in the disposal of it self from the Head but every Member in particular hath influences of Life actually and Strength from thence without which it can neither act nor move nor discharge its place or Duty in the Body So also is Christ saith the Apostle not only hath the whole mystical Body of the Church Guidance and Direction from him in his Laws Rules Doctrine and Precepts but spiritual Life and Motion also And so hath every Member thereof They all receive from him Grace for Holiness and Obedience without which they would be but withered and dead Members in the Body But he hath told us that because he liveth we shall live also Joh. 14. 19. For the Father having given him to have Life in himself Joh. 5. 26. whereon he quickeneth with spiritual Life whom he will v. 23. from that Fountain of spiritual Life which is in him supplyes of the same Life are given unto the Church and therefore because he liveth we live also that is a spiritual Life here without which we shall never live Eternally hereafter And Ephes. 4. 16. the Relation of Believers unto Christ being stated exactly to answer the Relation and Union of the Members of the Body unto the Head it is expressely affirmed that as in the Natural Body there are Supplyes of Nourishment and natural Spirits communicated from the Head unto the Members by the subserviency of all the parts of the Body designed unto that purpose to the Growth and Encrease of the whole in every part so from Christ the Head of the Church which he is in his Divine Person as God and Man there is a Supply of
Improve that spiritual Principle unto the Ruine and Mortification of sin Sect. 22 This therefore is the first way whereby the Spirit of God Mortifieth sin in us and in a compliance with it under his conduct do we regularly carry on this work and Duty That is we Mortifie sin by cherishing the Principle of Holiness and Sanctification in our Souls labouring to encrease and strengthen it by growing in Grace and by a constancy and frequency in acting of it in all Duties on all Occasions abounding in the Fruits of it Growing Thriving and Improving in universal Holinesse is the great way of the Mortification of sin The more vigorous the Principle of Holinesse is in us the more weak infirm and dying will be that of sin The more frequent and lively are the Actings of Grace the feebler and seldomer will be the Actings of Sin The more we abound in the Fruits of the Spirit the less shall we be concerned in the Works of the Flesh. And we doe but deceive our selves if we think sin will be mortified on any other terms Men when they are galled in their Consciences and disquieted in their Mindes with any Sin or Temptation thereunto wherein their Lusts or Corruptions are either influenced by Satan or entangled by Objects Occasions and Opportunities doe set themselves oft-times in good earnest to oppose and subdue it by all the ways and means they can think upon But all they doe is in vain and so they find it at last unto their cost and sorrow The reason is because they neglect this course without which never any one sin was truly Mortified in the world nor ever will so be The course I intend is that of labouring universally to improve a Principle of Holiness not in this or that way but in all Instances of Holy Obedience This is that which will ruine sin and without it nothing else will contribute any thing thereunto Bring a man unto the Law urge him with the Purity of its Doctrine the Authority of its Commands the Severity of its Threatnings the dreadfull Consequences of its transgression Suppose him convinced hereby of the evil and danger of sin of the necessity of its Mortification and Destruction Will he be able hereon to discharge this Duty so as that sin may dye and his soul may live The Apostle assures us of the contrary Rom. 7. 7 8 9. The whole Effect of the Application of the Law in its power unto indwelling sin is but to irritate provoke and increase its guilt And what other probable way besides this unto this End can any one fix upon Sect. 23 Secondly The Holy Ghost carryeth on this work in us as a Grace and enableth us unto it as our Duty by those actual Supplies and Assistances of Grace which he continually communicates unto us For the same Divine Operations the same Supplies of Grace which are necessary unto the positive Acts and Duties of Holiness are necessary also unto this End that sin in the Actual Motions and Lustings of it may be Mortified So the Apostle issues his long Account of the Conflict between sin and the Soul of a Believer and his complaint thereon with that Good word I thank God through Jesus Christ our Lord Rom. 7. 25. namely who supplies me with gracious Assistance against the Power of sin Temptation is successefull onely by sin Lam. 1. 14. And it was with respect unto an especial Temptation that the Lord Christ gives that Answer unto the Apostle My Grace is sufficient for thee 2 Cor. 12. 9. It is the Actual Supplie of the Spirit of Christ that doth enable us to withstand our Temptations and subdue our Corruptions This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. ver 19. An Additional supply as occasion requireth beyond our constant daily provision or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. ver 16. Grace given in to help seasonably upon our cry made for it Of the Nature of these Supplies we have discoursed before I shall now onely observe that in the Life of Faith and Dependance on Christ the Expectation and Derivation of these supplies of Grace and spiritual strength is one principal part of our Duty These things are not empty Notions as some Imagine If Christ be an Head of Influence unto us as well as of Rule as the Head natural is to the Body If he be our Life if our Life be in him and we have nothing but what we doe receive from him if he gives unto us supplies of his Spirit and increases of Grace and if it be our Duty by Faith to look for all these things from him and that be the means of receiving them which things are all expressely and frequently affirmed in the Sripture then is this Expectation and Derivation of spiritual strength continually from him the way we are to take for the Actual Mortification of sin And therefore if we would be found in a successeful discharge of this Duty it is required of us 1 That we endeavour diligently in the whole Course of our lives after these continual supplies of Grace that is that we wait for them in all those ways and means whereby they are communicated For although the Lord Christ giveth them out freely and bountifully yet our Diligence in Duty will give the measure of receiving them If we are negligent in Prayer Meditation Reading Hearing of the Word and other Ordinances of Divine Worship we have no ground to expect any great supplyes to this End And 2 That we live and abound in the Actual Exercise of all those Craces which are most directly opposite unto those peculiar Lusts or Corruptions that we are most exercised withall or obnoxious unto For Sin and Grace do trie their Interest and Prevalency in particular Instances If therefore any are more than ordinarily subject unto the Power of any Corruption as Passion inordinate Affections Love of the World Distrust of God unless he be constant in the Exercise of those Graces which are Diametrically opposed unto them they will continually suffer under the Power of Sin Thirdly It is the Holy Spirit which directs us unto and helps us in the Performance of those Duties which are appointed of God unto this End that they may be Means of the Mortification of sin Unto the right use of those Duties for such there are two things are required 1. That we know them aright in their Nature and Vse as also that they are appointed of God unto this End And then 2. That we perform them in a due manner And both these we must have from the Spirit of God He is given to Believers to lead them into all Truth he teacheth and instructs them by the Word not only what Duties are incumbent on them but also how to perform them and with respect unto what Ends. First It is required that we know them aright in their Nature Vse and Ends. For want hereof or through the Neglect of looking after it all sorts of men have wandred
are found many excellent Documents concerning Vertue and Vice but yet having been it may be more conversant in their Writings than most of those who pretend so highly unto their Veneration I fear not to affirm that as their Sayings may be of use for Illustration of the Truth which is infallibly learned another way so take them alone they will sooner delight the Minds and Fancies of men than benefit or profit them as to the true Ends of Morality or Vertue Sect. 18 Thirdly This also is one great End of the Kingly Power of Christ. For as such doth he subdue our Enemies and preserve our Souls from Ruine And those are our Adversaries which fight against our spiritual Condition and Safety such principally are our Lusts our Sins and our Temptations wherewith they are accompanyed These doth our Lord Christ subdue by his Kingly Power quickening and strengthening in us by his Aids and Supplyes of Grace all Principles of Holy Obedience In brief the Work of Christ as a King may be reduced unto these Heads 1 To make his Subjects free 2 To preserve them in safety delivering their Souls from Deceit and Violence 3 In giving them Prosperity and encreasing their Wealth 4 In establishing assured Peace for them 5 In giving them Love among themselves 6 In placing the Interest and Welfare of his Kingdom in all their Affections 7 In Eternally Rewarding their Obedience And all these he doth principally by working Grace and Holiness in them as might be easily demonstrated I suppose none question but that the principal Work of Christ towards us as our Head and King is in making and preserving of us Holy I shall not therefore further insist thereon It remains that we improve these Considerations unto the Confirmation of our present Argument concerning the Necessity of Holiness Sect. 19 And First It is hence evident how vain and fond a thing it is for any Persons continuing in an unholy Condition to imagine that they have any Interest in Christ or shall have any Benefit by him This is the great Deceit whereby Sathan that Enemy of the common Salvation hath Ruined the Generality of Mankind who profess the Christian Religion The Gospel openly declares a Way of Life and Salvation by Jesus Christ. This is thus farre admitted by all who are called Christians that they will allow of no other Way for the same End unto competition with it For I speak not of them who being profligate and hardened in Sins are Regardless of all future Concernments but I intend only such as in general have a desire to escape the Damnation of Hell and to attain Immortality and Glory And this they do at least profess to doe by Jesus Christ as supposing that the Things to this purpose mentioned in the Gospel do belong unto them as well as unto others because they also are Christians But they consider not that there are certain Wayes and Means whereby the Vertue and Benefit of all that the Lord Christ hath done for us are conveyed to the Souls of men whereby they are made partakers of them Without these we have no Concernment in what Christ hath done or declared in the Gospel If we expect to be saved by Christ it must be by what he doth and hath done for us as a Priest a Prophet and a King But one of the principal Ends of what he doth in all these is to make us Holy and if these be not effected in us we can have no Eternal Benefit by any thing that Christ hath done or continueth to doe as the Mediator of the Church Sect. 20 Hence the miserable Condition of the Generality of those who are called Christians who live in Sin and yet hope to be saved by the Gospel is greatly to be bewailed They contract to themselves the Guilt of the two greatest Evils that any Reasonable Creatures are liable unto in this World For 1 they wofully deceive and ruine their own Souls Their whole Profession of the Gospel is but a Crying peace peace when sudden destruction lyes at the Door They deny the Lord that bought them and bring upon themselves swift destruction They are bought and vindicated into the Knowledge and Profession of the Truth but in their Works they deny him whom in Words they own whose Damnation sleepeth not For men to live in Covetousness Sensuality Pride Ambition Pleasures Hatred of the power of Godliness and yet to hope for Salvation by the Gospel is the most infallible Way to hasten and secure their own Eternal Ruine And 2 ly they cast the greatest Dishonour on Christ and the Gospel that any Persons are capable of casting on them Those by whom the Lord Christ is rejected as a Seducer and the Gospel as a Fable do not more I may say not so much dishonour the one and the other as those doe who professing to own them both yet continue to live and walk in an unholy Condition For as to the open Enemies of Christ they are judged and condemned already and none have Occasion to think the worse of him or the Gospel for their Opposition unto them But for those others who profess to own them they endeavour to represent the Lord Christ as a Minister of Sin as one who hath procured Indulgence unto men to live in their Lusts and Rebellion against God and the Gospel as a Doctrine of Licenciousness and Wickedness What else can any one learn from them concerning the one or the other The whole Language of their Profession is that Christ is such a Saviour and the Gospel such a Law and Rule as that men loving Sin and living in Sin may be saved by them This is that which hath Reflected all kind of Dishonour on Christian Religion and put a stop unto its Progress in the World These are they of whom our Apostle makes his bitter Complaint Phil. 3. 18 19. Many walk of whom I have told you often and now tell you even weeping that they are the Enemies of the Cross of Christ whose End is Destruction whose God is their Belly and whose Glory is in their Shame who mind Earthly things How many that are called Christians doth this Character suit in these dayes Whatever they think of themselves they are Enemies of the Cross of Christ and do trample under their feet the Blood of the Covenant Sect. 21 Secondly Let more serious Professors be most serious in this Matter The Apostle having given Assurance of the certain Salvation of all true Believers from the immutable Purpose of God presently addes Let every one that nameth the Name of Christ depart from Iniquity 2 Tim. 2. 19. plainly intimating that without Holiness without an universal departure from Iniquity we cannot have the least Evidence that we are interested in that assured Condition You name the Name of Christ profess an Interest in him and expect Salvation by him which Way will you apply your selves unto him from which of his Offices do you expect Advantage Is it from
what sence 453 67 Universality the best Evidence of sincere Sanctification 369 Unregenerate Persons must all perish 253 2 Unregenerate Persons may pray for the Spirit 361 4 Use of spiritual Gifts 1 1 Use of Promises Exhortations and Threatnings 166 10 Use of Ordinances and Means necessary to the Progress of Holiness 354 Diligent Use of Means required unto every one that would be holy 521 4 Usefulness in the World depends on our Conformity to God 512 22 W. Water poured on Grace to cause it to grow 347 8 Fire and Water the Means of all Typical Cleansing 371 1 Watching against Sin on the Account of its Defilement 403 15 The Way whereby the Blood of Christ cleanseth from Sin known to few 384 3 The Way of Cleansing Sin made known by the Holy Spirit alone 388 Wayes whereby Grace is encreased 343 6 Wayes and Means whereby we may come to a Discovery of the Defilement of Sin 395 The weakest Grace shal be preserved 344 6 Weakness of Humane Reason to instruct us unto Obedience 559 13 A Rational Will the most eminent Property of a Person ascribed to the Holy Ghost 57 2â— The Will of the Spirit in all his Operations 165 8 Christ not to be sought in the Wilderness in what sence 151 15 Will and Affections how under the Power of the Mind 237 61 The Will of God the only Rule of Obedience 249 27 Wills and Assections of men how wrought upon by the Word 259 13 The Will in Conversion acts not but as it is acted 271 35 Acts of the Will in Conversion how to be considered 274 39 The Will considered as a Vital Faculty and as a free Principle 283 55 Will of God the Rule and Measure of our Obedience 412 3 Every gracious Act of the Will wrought by the Holy Spirit 470 14 Wisdom and Power of the Holy Spirit in the Preservation of Grace 348 9 Wisdom of God to be considered in all Commands of Obedience 543 18 19 c. Office of Witness-bearing unto the Lord Christi discharged by the Holy Spirit 149 13 Witness of the Spirit 168 9 Words the Means of any thing in us applyed to God intend signs onely of it 160 What the Word worketh instrumentally the Spirit worketh effectually 197 11 Word of God the onely Rule and Means of perswading the Soul to Conversion 257 8 Word and Doctrine of Christ the Rule and Measure of Holiness 445 52 Every divine Work distinctly assigned to each Person 68 1 Work of the Spirit towards the Humane Nature of Christ in the state of the Dead 146 10 Every Work of the Spirit is not sanctifying or saving 166 9 Work of Illumination and Conviction wherein it comes short of Conversion 199 16 Work of the Spirit in Regeneration not confined to Arguments and Motives 261 19 Work of the Holy Ghost in Sanctification owned by all the Nature of that Work questioned 339 3 Work of Holiness secret and Mysterious 351 10 Work of Grace variously carryed on in the Soul 353 Work of the Holy Spirit in us as to the Subject and Object of it 385 3 Entire Work of the Holy Ghost in Sanctification explained 435 35 What Works ascribed distinctly to the Father what to the Son and what to the Holy Spirit 69 2 Works supposed satisfactory for Sin overthrow the Gospel 331 13 Workings of the Spirit of God on and in men of the World 77 15 Writing of the Scripture an Effect of the Holy Ghost 113 19 Three things required unto the Writing of the Scripture 113 20 Z. Zeal to the Glory of God how Acted by Christ in his Oblation 144 A TABLE of some Places of Scripture Explained or Applyed in this Treatise GENESIS Chapters Verses Pages Sections 1 2 38 13 1 2 72 8 1 22 32 7 1 26 27 75 11 2 7 74. 465 10 6 3 8 29 2 4 4 53 16 6 5 211 366 15 6 6 63 28 8 1 29 2 8 11 53 16 9 1 2 510 18 17 1 334 413 13 4 EXODUS 4 8 115 21 7 1 102 8 31 2 3. 118 25 LEVITICUS 1 11 385 4 9 24 53 16 NUMBERS 11 16 17 95 116 21 12 8 106 12 19 4 5 6. 389 Â Â 20 387 4 â—4 1 112 18 DEUTERONOMY 5 29 424 17 13 1 2 18 22 18 20 14 17 30 6 417 11 32 12 65 31 JOSHUA 10 11 115 12 12 22 112 18 JUDGES Chapters Verses Pages Sections 3 10 17 15 5 20 71 6 I. SAMUEL 10 9 117 Â 16 14 36 11 Â 15 91 19 18 10 37 11 19 24 110 17 II. SAMUEL 23 2 101 7 I. KINGS 22 6 13 16 22 26 15 18 22 21 22. 33 7 22 18 108 14 II. KINGS 2 9 95 21 I. CHRONICLES 12 18 90 16 28 12 105 10 28 19 113 19 EZRA 9 6 396 Â JOB 9 29 30 31 379 Â 26 13 71 7 32 4 58 22 33 4 75 12 PSALMS 1 4 29 2 5 4 5 6. 500 3 8 3 72 7 Psalms Verses Pages Sections 16 11 146 10 18 21 22 23 490 28 19 12 13 408 Â 33 6 35 9 38 5 377 5 40 6 7 8 144 Â 45 13 329 12 5â— 11 35 9 Â 5 402 Â Â 7 389 5 53 3 395 Â 63 8 425 18 68 18 157 3 104 29 30. 73 9 139 13 14. 327 10 143 10 37 12 PROVERBS 1 23 86 11 4 18 347 9 6 10 436 36 8 26 74 10 30 12 397 12 ECCLESIASTES 5 6 31 5 12 10 114 20 SOLOMONS SONG 5 2 3 436 Â ISAIAH 4 4 370 1 6 6 7 54 17 11 1 2 3 131 59. 90 94. 23 18 20. 20 1 2 3. 109 15 32 15 86 11 40 27 28 342 5 40 31 431 30 44 3 88 13 45 1 77 118 15 22 57 9 10 376 232. 5 53 59 20 21 11 11 61 1 139 4 63 10 11 14 35 65 9 31 64 6 377 6 JEREMIAH 2 22 379 Â 4 22 216 22 20 9 103 8 23 28 104 10 23 33 36 108 14 31 33 418 11 52 23 32 6 EZEKIEL Chapters Verses Pages Sections 8 3 109 16 13 3 32 7 16 60 61 62 63 396 Â 36 25 26 27. 185 335 370 418 23 14 1 11. DANIEL 10 9 107 13 12 3 83 7 12 9 104 10 HOSEA 1 2 109 15 5 13 388 Â 8 12 236 59 14 5 6 346 8 AMOS 4 13 30 3 MICAH 2 7 59 23 3 8 101 7 6 6 7 331 13 ZEPHANIAH 3 17 91 18 ZECHARIAH 4 7 78 16 12 8 342 5 13 1 387 394. 4 11. MATTHEW 1 18 131 10 3 11 54 17 3 16 17 52 139 17 4 16 207 6 6 22 23 237 61 9 38 142 6 12 24 28 31 32. 63 141 6 29 24 26 151 15 27 46 130 6 28 19 45 50 51 Â MARK 1 12 141 7 11 13 36 Â 13 32 130 6 17 5 360 Â LUKE Chapters Verses Pages Sections 1 35 131 10 2 11 5 3 2 40 137 2 3 16 88
rather coming upon him He that is John the Baptist not Christ himself The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers in this Place to the more remote Antecedent For although he that is Christ himself also saw the descending of the Holy Spirit yet I suppose this relates unto that Token which was to be given of him unto John whereby he should know him Joh. 1. 32 33. The following words are ambiguous For that Expression like a Dove may refer to the manner of his descending descending in a bodily shape as a Dove descends Or they may respect the manner of his Appearance he appeared like a Dove descending And this sense is determined in the other Evangelists to the bodily shape wherein he descended He took the form or shape of a Dove to make a visible Representation of himself by For a visible Pledg was to be given of the coming of the Holy Ghost on the Messiah according to the Promise and thereby did God direct his great forerunner to the Knowledg of him Now this was no real Dove That would not have been a thing so Miraculous as this Appearance of the Holy Ghost is represented to be And the Text will not bear any such Apprehension though it was entertained by some of the Antients For it is evident that this shape of a Dove came out of Heaven He saw the Heavens opened and the Dove descending that is out of Heaven which was opened to make way as it were for him Moreover the Expression of the Opening of the Heavens is not used but with respect unto some Appearance or Manifestation of God himself And so or which is the same the bowing of the Heavens is often used Psal. 144. 5. Isa. 64. 1. Bow thy Heavens O Lord and come down 2 Sam. 22. 10. Ezek. 1. 1. The Heavens were opened and I saw the Visions of God So Acts 7. 56. God used not this Sign but in some manifestation of himself And had not this been an Appearance of God there had been no need of bowing or opening the Heavens for it And it is plainly said that it was not a Dove but the shape or representation of a Dove It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodily shape and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Dove Sect. 16 As then at the beginning of the old Creation the Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat came and fell on the Waters cherishing the whole and communicating a prolifick and vivifick Quality unto it as a Fowl or Dove in particular gently moves it self upon its Eggs until with and by its generative warmth it hath communicated vital heat unto them so now at the entrance of the new Creation he comes as a Dove upon Him who was the immediate Author of it and virtually comprized it in himself carrying it on by vertue of his Presence with him And so this is applyed in the Syriack Ritual of Baptism composed by Severinus in the account given of the Baptism of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the pirit of Holiness descended flying in the likeness of a Dove and rested upon him and moved on the Waters And in the assumption of this form there may be some respect unto the Dove that brought tydings to Noah of the ceasing of the Flood of Waters and of the ending of the Wrath of God who thereon said that he would curse the Earth no more Gen. 8. 11. For herein also was there a significant Representation of him who visited poor lost mankind in their cursed Condition and proclaimed Peace unto them that would return to God by him the Great Peace-maker Ephes. 2. 14 15. And this Work he immediately ingaged into on the resting of this Dove upon him Besides there is a natural aptness in that Creature to represent the Spirit that rested on the Lord Jesus For the known Nature and Course of a Dove is such as is meet to mind us of Purity and harmless Innocencie Mat. 10. 16. Hence is that Direction Be harmless as Doves So also the sharpness of its sight or eyes as Cant. 1. 16. Chap. 4. 1. is fixed on to represent a quick and discerning Understanding such as was in Christ from the resting of the Spirit upon him Isa. 11. 3. Sect. 14 The shape thereof that appeared was that of a Dove but the Substance it self I judge was of a fiery Nature an aethereal Substance shaped into the form or resemblance of a Dove It had the shape of a Dove but not the appearance of Feathers Colours or the like This also rendred the appearance the more Visible Conspicuous Heavenly and Glorious And the Holy Ghost is often compared to Fire because he was of old typified or represented thereby For on the first solemn offering of Sacrifices there came fire from the Lord for the kindling of them Hence Theodotion of old rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4. 4. the Lord had respect to the Offering of Abel by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God fired the Offering of Abel sent down Fire that kindled his Sacrifice as a Token of his Acceptance However it is certain that at the first Erection of the Altar in the Wilderness upon the first Sacrifices fire came out from before the Lord and consumed on the Altar the Burnt-Offering and the Fat which when all the People saw they shouted and fell on their Faces Levit. 9. 24. And the Fire kindled hereby was to be perpetuated on the Altar so that none was ever to be used in Sacrifice but what was traduced from it For a neglect of this Intimation of the Mind of God were Nadab and Abihu consumed Chap. 10. 1. So was it also upon the Dedication of the Altar in the Temple of Solomon Fire came down from Heaven and consumed the Burnt-Offering 2 Chron. 7. 1. and a fire thence kindled was alwayes kept burning on the Altar And in like manner God bare Testimony to the Ministry of Elijah 1 King 18. 38 39. God by all these signified that no Sacrifices were accepted with him where Faith was not kindled in the Heart of the Offerer by the Holy Ghost represented by the Fire that kindled the Sacrifices on the Altar And in Answer hereunto is our Lord Jesus Christ said to offer himself through the eternal Spirit Heb. 9. 14. It was therefore most probably a fiery Appearance that was made And in the next bodily shape which he assumed it is expresly said that it was fiery Acts 2. 3. There appeared unto them cloven Tongues like as of Fire which was the Visible Token of the coming of the Holy Ghost upon them And he chose then that figure of Tongues to denote the Assistance which by the miraculous Gift of speaking with divers Tongues together with that Wisdom and Utterance which he furnished them withal for the Publication of the Gospel And thus also the Lord Christ is said to baptize with the Holy Ghost and with Fire Matth. 3. 11. Not two things are intended but the
latter words and with Fire are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Holy Ghost who is a Spiritual Divine Eternal Fire So God absolutely is said to be a consuming Fire Heb. 12. 29. Deut. 4. 24. And as in these words He shall Baptize with the Holy Ghost and with Fire there is a Prospect unto what came to pass afterwards when the Apostles received the Holy Ghost with a visible Pledg of fiery Tongues So there seems to be a Retrospect by way of Allusion unto what is recorded Isa. 6. 6 7. For a living or fiery Coal from the Altar where the Fire represented the Holy Ghost or his Work and Grace having touched the Lips of his Prophet his sin was taken away both as to the guilt and filth of it And this is the Work of the Holy Ghost who not onely sanctifieth us but by ingenerating Faith in us and the application of the Promise unto us is the Cause and Means of our Justification also 1 Cor. 6. 11. Tit. 3. 4 5 6 7. whereby our sins on both accounts are taken away So also his Efficacy in other places is compared unto Fire and Burning Isa. 4. 4 5. When the Lord shall have washed away the filth of the Daughters of Sion and shall have purged the Blood of Jerusalem from the midst thereof by the Spirit of Judgment and the Spirit of Burning He is compared both to Fire and Water with respect unto the same cleansing vertue in both So also Mal. 3. 2. Hence as this is expressed by the Holy Ghost and Fire in two Evangelists Matth. 3. 11. Luke 3. 16. So in the other two there is mention onely of the Holy Ghost Mark 8. John 1. 33. the same thing being intended I have added these things a little to clear the manner of this Divine Appearance which also belongs unto the Oeconomy of the Spirit Sect. 18 Now I say that this Appearance of the Holy Ghost in a bodily shape wherein he was represented by that which is a Substance and hath a Subsistence of his own doth manifest that he himself is a Substance and hath a Subsistence of his own For if he be no such thing but a meer influential Effect of the Power of God we are not taught right Apprehensions of him but mere mistakes by this Appearance For of such an accident there can be no substantial Figure or Resemblance made but what is monstrous It is excepted by our Adversaries Crell de Natur. Spirit Sanct. that a Dove is no Person because not endued with an Understanding which is essentially required unto the constitution of a Person And therefore they say no Argument can thence be taken for the Personality of the Holy Ghost But it is enough that he was represented by a subsisting Substance which if they will grant him to be we shall quickly evince that he is endued with a Divine Understanding and so is compleatly a Person And whereas they farther Object That if the Holy Ghost in the Appearance intended to manifest himself to be a Divine Person he would have appeared as a Man who is a Person for so God or an Angel in his Name appeared under the Old Testament it is of no more importance than the preceeding Exception The Holy Ghost did manifest himself as it seemed good unto him and some Reasons for the instructive Use of the shape of a fiery Dove we have before declared Neither did God of old appear only in an humane shape He did so sometimes in a burning fiery Bush Exod. 3. 2 4. Sometimes in a Pillâ—r of Fire or a Cloud Exod. 14. 24. Moreover the Appearances of God as I have elsewhere demonstrated under the Old Testament were all of them of the second Person and he assumed an Humane Shape as a preludium unto and a signification of his future personal Assumption of our Nature No such thing being intended by the Holy Ghost he might represent himself under what shape he pleased Yea the Representation of himself under an humane shape had been dangerous and unsafe for us For it would have taken off the Use of those instructive Appearances under the Old Testament teaching the Incarnation of the Son of God and also that sole Reason of such Appearances being removed namely that they had all respect unto the Incarnation of the Second Person as they would have been by the like appearance of the Third there would have been danger of giving a false Idea of the Deity unto the Minds of Men. For some might from thence have conceived that God had a bodily shape like unto us when none could ever be so fond as to imagine him to be like a Dove And these with the like Testimonies in general are given unto the Divine Personality of the Holy Spirit I shall next consider those Personal Properties which are particularly and distinctly ascribed unto him Sect. 19 First Understanding or Wisdom which is the first inseparable Property of an Intelligent Subsistence is so ascribed unto him in the Acts and Effects of it 1 Cor. 2. 10. The Spirit searcheth all things even the deep things of God What Spirit it is that is intended is declared expresly v. 12. For we have not received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of the World are not acted by the Evil Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that Spirit which is of God a signal Description of the Holy Ghost So he is called his Spirit vers 10. God hath revealed these things unto us by his Spirit Now to search is an Act of Understanding And the Spirit is said to search because he knoweth v. 11. No man knoweth the things of a Man save the Spirit of a Man which is intimate unto all its own Thoughts and Counsels So the Things of God knoweth no Man but the Spirit of God and by him are they revealed unto us for by him we know the things that are freely given us of God v. 12. These things cannot be spoken of any but a Person endued with Understanding And he thus searcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep things of God that is the Mysteries of his Will Counsel and Grace and is therefore a Divine Person that hath an Infinite Understanding As it is said of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 40. 28. There is no End Measure or Investigation of his Understanding Psal. 147. 5. There is no number of his Understanding it is endless boundless infinite It is excepted Schilicting de Trinitat p. 605. that the Spirit is not here taken for the Spirit himself nor doth the Apostle express what the Spirit himself doth but what by the Assistance of the Holy Ghost men are enabled to do By that Believers are helped to search into the deep Counsels of God But as this Exception is directly against the words of the Text so the context will by no means admit of it For the Apostle giveth an account how the Wisdom Counsels and
Covering of her Marriage to him she was to receive a Protection of her Spotless Innocency And besides 2. God provided one that should take care of her and her Child in his infancy And hereby 3. also was our Blessed Saviour freed from the imputation of an illegitimate Birth until by his own Miraculous Operations he should give Testimony unto his Miraculous Conception concerning which before his Mother could not have been believed 4. That he might have one on whose account his Genealogie might be recorded to manifest the accomplishment of the Promise unto Abraham David For the Line of a Genealogie was not legally continued by the Mother only Hence Matthew gives us his Genealogie by Joseph to whom his Mother was legally espoused And although Luke give us the true Natural Line of his Descent by the Progenitors of the Blessed Virgin yet he nameth her not only mentioning her Espousals he begins with Heli who was her Father Chap. 3. 23. And this is the first thing ascribed peculiarly to the Holy Spirit with respect unto the Head of the Church Christ Jesus Sect. 14 From this Miraculous Creation of the Body of Christ by the immediate Power of the Holy Ghost did it became a meet Habitation for his Holy Soul every way ready and complying with all actings of Grace and Vertue We have not only the Depravation of our Natures in General but the obliquity of our particular Constitutions to conflict withal Hence it is that one is disposed to Passion Wrath and Anger another to Vanity and Lightness a third of Sensuality and fleshly Pleasures and so others to Sloth and Idleness And although this Disposition so far as it is the Result of our especial Constitutions and Complexion is not sin in it self yet it dwells at the next Door unto it and as it is excited by the Moral Pravity of our Natures a continual occasion of it But the Body of Christ being formed pure and exact by the Holy Ghost there was no Disposition or Tendency in his Constitution to the least Deviation from perfect Holiness in any kind The exquisite Harmony of his natural temperature made Love Meekness Gentleness Patience Benignity and Goodness Natural and Cognate unto him as having an incapacity of such Motions as should be subservient unto or complaint with any thing different from them Hence 2dly also although he took on him those Infirmities which belong unto our Humane Nature as such and are inseparable from it until it be glorified yet he took none of our particular Infirmities which cleave unto our Persons occasioned either by the Vice of our Constitutions or irregularity in the use of our Bodies Those natural Passions of our Minds which are capable of being the means of affliction and trouble as Grief Sorrow and the like he took upon him as also those Infirmities of Nature which are troublesome to the Body as Hunger Thirst Weariness and Pain Yea the purity of his Holy Constitution made him more highly sensible of these things than any of the Children of Men. But as to our Bodily Diseases and Distempers which personally adhere unto us upon the Disorder and Vice of our Constitutions he was absolutely free from Work of the HOLY SPIRIT in and on the Humane Nature of Christ. CHAP. IV. 1. The actual Sanctification of the Humane Nature of Christ by the Holy Ghost On what Ground spotless and free from sin Positively endowed with all Grace 2. Original Holiness and Sanctification in Christ how carried on by the Spirit Exercise of Grace in Christ by the rational Faculties of his Soul Their Improvement 3. Wisdom and Knowledg how increased objectively in the Humane Nature of Christ. 4. The Anointing of Christ by the Holy Spirit with Power and Gifts 5. Collated eminently on him at his Baptism John 3. 34. explained and vindicated 6. Miraculous Works wrought in Christ by the Holy Ghost 7. Christ guided conducted and supported by the Spirit in his whole Work Mark 1. 11. opened 8. How the Lord Christ offered himself unto God through the Eternal Spirit 9. His Sanctification thereunto 10. Graces acting eminently therein Love Zeal Submission Faith and Truth all exercised therein 11 12. The Work of the Spirit of God towards Christ whilst he was in the state of the Dead in his Resurrection and Glorification 13. The Office of the Spirit to bear Witness unto Christ and its Discharge 14. The true Way and Means of coming unto the Knowledg of Christ with the necessity thereof 15. Danger of Mistakes herein 16. What it is to Love Christ as we ought Sect. 1 SEcondly The Humane Nature of Christ being thus formed in the Womb by a Creating Act of the Holy Spirit was in the instant of its Conception sanctified and filled with Grace according to the measure of its Receptivity Being not begotten by Natural Generation it derived no taint of Original Sin or Corruption from Adam that being the only Way and Means of its Propagation And being not in the Loyns of Adam morally before the Fall the Promise of his Incarnation being not given until afterwards the Sin of Adam could on no account be imputed unto him All Sin was charged on him as our Mediator and Surety of the Covenant but on his own account he was obnoxious to no charge of Sin Original or Actual His Nature therefore as miraculously created in the manner described was absolutely innocent spotless and free from sin as was Adam in the day wherein he was Created But this was not all It was by the Holy Spirit positively endowed with all Grace And hereof it was afterwards only capable of farther degrees as to actual Exercise but not of any new kind of Grace And this Work of Sanctification or the Original Infusion of all Grace into the Humane Nature of Christ was the immediate Work of the Holy Spirit which was necessary unto him For let the Natural Faculties of the Soul the Mind Will and Affections be created pure innocent undefiled as they cannot be otherwise immediately created of God yet this is not enough to enable any rational Creature to live to God much less was it all that was in Jesus Christ. There is moreover required hereunto supernatural Endowments of Grace superadded unto the Natural Faculties of our Souls If we live unto God there must be a principle of Spiritual Life in us as well of Life Natural This was the Image of God in Adam and was wrought in Christ by the Holy Spirit Isa. 11. 1 2 3. And there shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots And the Spirit of the Lord shall rest upon him the Spirit of Wisdom and Understanding the Spirit of Counsel and Might the Spirit of Knowledg and of the Fear of the Lord and shall make him of quick Understanding in the Fear of the Lord. It is granted that the following Work of the Spirit in and upon the Lord Christ in the
execution of his Office as the King and Head of the Church is included in these words But his first Sanctifying Work in the Womb is principally intended For those Expressions a Rod out of the Stem of Jesse and a Branch out of his Roots with respect whereunto the Spirit is said to be communicated unto him do plainly regard his Incarnation And the Soul of Christ from the first moment of its Infusion was a Subject capable of a Fulness of Grace as unto its habitual Residence and Inbeing though the actual exercise of it was suspended for a while until the Organs of the Body were fitted for it This therefore it received by this first Unction of the Spirit Hence from his Conception he was Holy as well as harmless and undefiled Heb. 7. 26. An Holy Thing Luke 1. 35. radically filled with a Perfection of Grace and Wisdom Inasmuch as the Father gave him not the Spirit by Measure John 3. 34. See to this purpose Our Commentary on Heb. 1. v. 1. p. 17. see John 1. 14 15 16. Sect. 2 Thirdly The Spirit carried on that Work whose Foundation it had thus laid And Two Things are to be here diligently observed 1. That the Lord Christ as Man did and was to exercise all Grace by the Rational Faculties and Powers of his Soul his Understanding Will and Affections For he acted Grace as a Man made of a Woman made under the Law His Divine Nature was not unto him in the place of a Soul nor did immediately operate the things which he performed as some of old vainly imagined But being a perfect Man his Rational Soul was in him the immediate principle of all his Moral Operations even as ours are in us Now in the Improvement and Exercise of these Faculties and Powers of his Soul he had and made a Progress after the manner of other Men. For he was made like unto us in all things yet without sin In their Encrease Enlargement and Exercise there was required a Progression in Grace also And this he had continually by the Holy Ghost Luke 2. 40. The Child grew and waxed strong in Spirit The first Clause refers to his Body which grew and increased after the manner of other Men as v. 52. He increased in Stature The other respects the confirmation of the Faculties of his Mind he waxed strong in Spirit So v. 47. he is said to increase in Wisdom as in Stature He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually filling and filled with new Degrees of Wisdom as to its Exercise according as the Rational Faculties of his Mind were capable thereof an increase in these things accompanied his years v. 52. And what is here recorded by the Evangelist contains a Description of the Accomplishments of the Prophesie before mentioned Isa. 11. 1 2 3. And this Growth in Grace and Wisdom was the peculiar Work of the Holy Spirit For as the Faculties of his Mind were enlarged by Degrees and strengthened so the Holy Spirit filled them up with Grace for Actual Obedience Sect. 3 2. The Humane Nature of Christ was capable of having New Objects proposed to its Mind and Understanding whereof before it had a simple Nescience And this is an inseparable adjunct of Humane Nature as such as it is to be weary or hungry and no vice or blameable defect Some have made a great outcry about the ascribing of Ignorance by some Protestant Divines unto the Humane Soul of Christ Bellarm. de Anim. Christi Take Ignorance for that which is a moral Defect in any kind or an unacquaintedness with that which any one ought to know or is necessary unto him as to the Perfection of his Condition or his Duty and it is false that ever any of them ascribed it unto him Take it meerly for a nescience of some things and there is no more in it but a denial of Infinite Omniscience nothing inconsistent with the highest Holiness and Purity of Humane Nature So the Lord Christ sayes of himself that he knew not the Day and Hour of the End of all things and our Apostle of him that he learned Obedience by the things that he suffered Heb. 5. 8. In the representation then of things anew to the Humane Nature of Christ the Wisdom and Knowledg of it was objectively increased and in new Tryals and Temptations he experimentally learned the new Exercise of Grace And this was the constant Work of the Holy Spirit in the Humane Nature of Christ. He dwelt in him in fulness for he received him not by measure And continually upon all occasions he gave out of his unsearchable Treasures Grace for Exercise in all Duties and Instances of it From hence was he habitually Holy and from hence did he exercise Holiness entirely and universally in all things Sect. 4 Fourthly The Holy Spirit in a peculiar manner anointed him with all those extraordinary Powers and Gifts which were necessary for the Exercise and Discharging of his Office on the Earth Isa. 61. 1. The Spirit of the Lord God is upon Me because the Lord hath anointed me to Preach good Tydings unto the Meek he hath sent me to bind up the broken-hearted to proclaim Liberty to the Captives and the opening of the Prison unto them that are bound It is the Prophetical Office of Christ and his discharge thereof in his Ministry on the Earth which is intended And he applies these words unto himself with respect unto his Preaching of the Gospel Luke 4. 18. For this was that Office which he principally attended unto here in the World as that whereby he instructed Men in the Nature and Use of his other Offices For his Kingly Power in his Humane Nature on the Earth he exercised but sparingly Thereunto indeed belonged his sending forth of Apostles and Evangelists to preach with Authority And towards the End of his Ministry he instituted Ordinances of Gospel-Worship and appointed the Order of his Church in the Foundation and Building of it up which were Acts of Kingly Power Nor did he perform any Act of his Sacerdotal Office but only at his Death when he gave himself for us an Offering and a Sacrifice to God for a sweet smelling Savour Ephes. 5. 2. wherein God smelt a Savour of Rest and was appeased towards us But the whole course of his Life and Ministry was the Discharge of his Prophetical Office unto the Jews Rom. 15. 8. Which he was to do according to the great Promise Deut. 18. 18 19. And on the Acceptance or Refusal of him herein depended the Life and Death of the Church of Israel v. 19. Acts 3. 23. Heb. 1. 1. John 8. 44. Hereunto was he fitted by this Unction of the Spirit And here also is a distinction between the Spirit that was upon him and his being anointed to Preach which contains the Communication of the Gifts of that Spirit unto him As it is said Chap. 11. 3. The Spirit rested on him as a Spirit of Wisdom to make