the Humane Nature voluntary 7. The Holy Spirit the immediate efficient cause of all Divine Operations 8. He is the Spirit of the Son or of the Father 9. How all the Works of the Trinity are individed 10. The Body of Christ formed in the Womb by the Holy Ghost but of the Substance of the Blessed Virgin why this was necessary 11. Christ not hence the Son of the Holy Ghost according to the Humane Nature 12. Difference between the Assumption of the Humane Nature by the Son and the Creation of it by the Holy Ghost 13. The Conception of Christ how ascribed to the Holy Ghost and how to the Blessed Virgin Reasons of the Espousal of the Blessed Virgin to Joseph before the Conception of Christ. 14. The actual Purity and Holiness of the Soul and Body of Christ from his Miraculous Conception Sect. 1 THe Dispensation and Work of the Holy Ghost in this New Creation respect first the Head of the Church the Lord Jesus Christ in his Humane Nature as it was to be and was united unto the Person of the Son of God Secondly It concerns the Members of that Mystical Body in all that belongs unto them as such And under these two Heads we shall consider them Sect. 2 First Therefore we are to enquire what are the Operations of the Holy Ghost in reference unto Jesus Christ the Head of the Church And these were of two sorts 1. Such as whereof the Person of Christ in his Humane Nature was the immediate Object 2. Such as he performs towards others on his behalf that is with direct respect unto his Person and Office Sect. 3 But yet before we enter upon the first sort of his Works which we shall begin withal an Objection of seeming weight and Difficulty must be removed out of our way which I shall the rather do because our answer unto it will make the whole matter treated of the more plain and familiar unto us It may therefore be and it is Objected That whereas the Humane Nature of Christ is assigned as the immediate Object of these Operations of the Holy Ghost and that Nature was immediately inseparably and undividedly united unto the Person of the Son of God there doth not seem to be any need nor indeed room for any such Operations of the Spirit For could not the Son of God himself in his own Person perform all things requisite both for the forming supporting sanctifying and preserving of his own Nature without the especial Assistance of the Holy Ghost Nor is it easy to be understood how an immediate Work of the Holy Ghost should be interposed in the same Person between the one Nature and the other And this seeming Difficulty is vehemently pressed by the Socinians who think to intangle our whole Doctrine of the Blessed Trinity and Incarnation of the Son of God thereby But express Testimonies of Scripture with the clear and evident Analogie of Faith will carry us easily and safely through this seeming Difficulty To which End we may Observe That Sect. 4 1. The only singular immediate Act of the Person of the Son on the Humane Nature was the Assumption of it into Subsistence with Himself Herein the Father and the Spirit had no Interest nor concurrence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by Approbation and Consent as Damascen speaks For the Father did not assume the Humane Nature he was not Incarnate neither did the Holy Spirit do so But this was the Peculiar Act and Work of the Son See Joh. 1. 14. Rom. 1. 4. Gal. 4. 4. Phil. 2. 6 7. Heb. 2. 14. 17 which Places with many others to the same Purpose I have elsewhere expounded and vindicated from the Exceptions of the Socinians Sect. 5 2. That the only Necessary Consequent of this Assumption of the Humane Nature or the Incarnation of the Son of God is the Personal Union of Christ or the inseparable Subsistence of the assumed Nature in the Person of the Son This was necessary and indissoluble so that it was not impeached nor shaken in the least by the temporary dissolution of that Nature by the separation of the Soul and Body For the Union of the Soul and Body in Christ did not constitute him a Person that the Dissolution of them should destroy his Personality But he was a Person by the Uniting of both unto the Son of God Sect. 6 3. That all other Actings of God in the Person of the Son towards the Humane Nature were Voluntary and did not necessarily ensue on the Union mentioned For there was no Transfusion of the Properties of one Nature into the other nor real Physical Communication of Divine Essential Excellencies unto the Humanity Those who seem to contend for any such thing resolve all at last into a true Assignation by way of Predication as necessary on the Union mentioned but contend not for a real transfusion of the Properties of one Nature into the other But these Communications were Voluntary Hence were those temporary Dissations when under his great trial the Humane Nature complained of its desertion and Dereliction by the Divine Matth. 27. 46. For this forsaking was not as to Personal Union or necessary Subsistence and supportment but as to Voluntary Communications of Light and Consolation Hence himself declares that the Humane Nature was not the Residential Subject of Omnisciency For so he speaks Mark 13. 32. But of that Day and that hour knoweth no Man no nor the Angels which are in Heaven neither the Son but the Father For the Exposition given by some of the Antients that the Lord Christ speaks not this absolutely but only that he knew it not to declare it unto them is unworthy of him For no more did the Father so know it seeing he hath not declared it But this was the Opinion only of some of them the more advised were otherwise minded He speaks of himself with respect unto his Humane Nature only And thereunto all Communications were Voluntary So after his Ascention God gave him that Revelation that he made to the Apostle Revel 1. 1. The Humane Nature therefore however inconceivably advanced is not the Subject of Infinite Essentially Divine Properties And the Actings of the Son of God towards it consequential unto its Assumption and that indissoluble subsistence in its Union which ensued thereon are Voluntary Sect. 7 4. The Holy Ghost as we have proved before is the immediate Peculiar Efficient Cause of all External Divine Operations for God Worketh by his Spirit or in him immediately applies the Power and Efficacy of the Divine Excellencies unto their Operation Whence the same Work is equally the Work of each Person Sect. 8 5. The Holy Spirit is the Spirit of the Son no less than the Spirit of the Father He proceedeth from the Son as from the Father He is the Spirit of the Son Gal. 4. 6. And hence is He the immediate Operator of all Divine Acts of the Son himself even on his own Humane Nature
all things sin only excepted if he had not been Partaker of our Nature there had been no Foundation for the imputing that unto us which he did suffered and wrought Rom. 8. 3. And hence these things are accounted unto us and cannot be so unto Angels whose Nature he did not take upon him Heb. 2. 16. This therefore was the Work of the Holy Ghost in reference unto the Humane Nature of Christ in the Womb of his Mother By his Omnipotent Power he formed it of the Substance of the Body of the Holy Virgin that is as unto his Body And hence sundry things do ensue Sect. 11 1. That the Lord Christ could not on this account no not with respect unto his Humane Nature only be said to be the Son of the Holy Ghost although he supplyed the Place and Vertue of a Natural Father in Generation For the Relation of Filiation dependeth only on and ariseth from a Perfect Generation and not on every Effect of an Efficient cause When one Fire is kindled by another we do not say that it is the Son of that other unless it be very improperly Much less when a Man builds an House do we say that it is his Son There was therefore no other Relation between the Person of the Holy Ghost and the Humane Nature of Christ but that of a Creator and a Creature And the Lord Christ is and is called the Son of God with respect only unto the Father and his eternal ineffable Generation communicating Being and Subsistence unto Him as the Fountain and Original of the Trinity Filiation therefore is a Personal Adjunct and belongs unto Christ as he was a Divine Person and not with respect unto his Humane Nature But that Nature being assumed whole Christ was the Son of God Sect. 12 2. That this Act of the Holy Ghost in forming of the Body of Christ differs from the Act of the Son in assuming the Humane Nature into Personal Union with Himself For this Act of the Son was not a Creating Act producing a Being out of Nothing or making any thing by the same Power to be what in its own Nature it was not But it was an ineffable Act of Love and Wisdom taking the Nature so formed by the Holy Ghost so prepared for him to be his own in the instant of its Formation and thereby preventing the singular and individual Subsistence of that Nature in and by it self So then as the creating Act of the Holy Ghost in forming the Body of our Lord Jesus Christ in the Womb doth not denominate him to be his Father no not according to the Humane Nature but he is the Son of God upon the account of his Eternal Generation only So it doth not denote an Assumption of that Nature into Union with himself nor was he incarnate He made the Humane Nature of Christ Body and Soul with in and unto a Subsistence in the Second Person of the Trinity not his own Sect. 13 3. It hence also followes that the Conception of Christ in the Womb being the Effect of a Creating Act was not accomplished successively and in process of time but was perfected in an Instant For although the Creating Acts of Infinite Power where the Works effected have distinct Parts may have a Process or Duration of Time allotted unto them as the World was Created in six Dayes yet every part of it that was the Object of an especial Creating Act was instantaneously produced So was the forming of the Body of Christ with the infusion of a Rational Soul to quicken it though it increased afterwards in the Womb unto the Birth And as it is probable that this Conception was immediate upon the Angelical Salutation so it was necessary that nothing of the Humane Nature of Christ should exist of it self antecedently unto its Union with the Son of God For in the very instant of its Formation and therein was the Word made Flesh John 1. 14. And the Son of God was made of a Woman Gal. 4. 4. So that the whole Essence of his Nature was created in the same Instant Thus far the Scriptures go before and herein it is necessary to assert the forming of the Body and Soul of Christ by the Holy Spirit The curious enquiries of some of the Schoolmen and others are to be left unto themselves or rather to be condemned in them For what was farther in this Miraculous Operation of the Holy Ghost it seems purposely to be hid from us in that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Power of the most High shall overshadow thee Under the Secret Glorious Covert hereof we may learn to adore that Holy Work here which we hope to rejoyce in and bless God for unto Eternity And I suppose also that there is in the Word an allusion unto the Expression of the Original Acting of the Holy Spirit towards the newly produced Mass of the Old Creation whereof we spake before Then it is said of Him that He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were hovering and moving over it for the Formation and Production of all things living For both the Words include in them an allusion unto a Covering like that of a Fowl over its Eggs communicating by its cognate warmth and heat a principle of Life unto their Seminal Virtue Sect. 14 It remaineth only that we consider how the same Work of the Conception of Christ is assigned unto the Holy Ghost and to the Blessed Virgin For of Her it is said expresly in Prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 7. 14. A Virgin shall Conceive the same Word that is used to express the Conception of any other Woman Gen. 4. 1. Hence She is termed by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Dei genetrix which last at least I wish had been forborn Compare it with the Scripture and there will appear an unwarrantable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it So Luk. 1. 31. The words of the Angel to Her are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt Conceive in thy Womb and bring forth a Son where Her Conception of Him is distinguished from her bringing of him forth And yet in the Ancient Creed commonly called the Apostles and generally received by all Christians as a Summary of Religion it is said he was Conceived by the Holy Spirit and only Born of the Virgin Mary An. The same Work is assigned to both as Causes of a different kind unto the Holy Spirit as the active efficient Cause who by his Almighty Power produced the Effect And the Disputes managed by some of the Ancients about de Spiritu Sancto and ex Spiritu Sancto were altogether needless For it is his Creating Efficiency that is intended And his Conceiving is ascribed unto the Holy Virgin as the passive material Cause for his Body was formed of her Substance as was before declared And this Conception of Christ was after her Solemn Espousals unto Joseph and that for sundry Reasons For 1. under the
especial part of this his Offering up himself That this was wrought in him by the Holy or Eternal Spirit was before declared And it is frequently expressed as that which had an especial Influence into the Efficacy and Merit of his Sacrifice Psal. 2. 8. He humbled himself and became Obedient unto Death the Death of the Cross. And when he offered up Prayers and Supplications though he were a Son yet learned he obedience by the things that he suffered Heb. 5. 8. That is he experienced Obedience in Suffering It is true that the Lord Christ in the whole course of his Life yeelded Obedience unto God as he was made of a Woman made under the Law Gal. 4. 4. But now he came to the great Tryal of it with respect unto the especial command of the Father to lay down his Life and to make his Soul an Offering for sin Isa. 53. 10. This was the highest Act of Obedience unto God that ever was or ever shall be to all Eternity And therefore doth God so express his satisfaction therein and acceptance of it Isa. 53. 11 12. Phil. 2. 9 10. This was wrought in him this he was wrought unto by the Holy Spirit and therefore by him offered himself unto God 4. There belongs also hereunto that Faith and Trust in God which with fervent Prayers Cries Supplications he now acted on God and his Promises both with respect unto himself and to the Covenant which he was sealing with his Blood This our Apostle represents as an especial Work of his testified unto in the Old Testament Heb. 2. 13. I will put my trust in him And this 1. respected himself namely that he should be supported assisted and carried through the Work he had undertaken unto a blessed Issue Herein I confess he was horribly assaulted until he cryed out My God my God why hast thou forsaken me Psal. 22. 1. But yet after and through all his dreadful Tryal his Faith and Trust in God were Victorious This he expressed in the Depth and Extremity of his Tryals Psal. 22. 9 10 11. and made such an open Profession of it that his Enemies when they supposed him lost and defeated reproached him with it v. 8. Matth. 27. 43. To this purpose be declared himself at large Isa. 50. 7 8 9. So his Faith and Trust in God as to his own supportment and deliverance with the accomplishment of all the Promises that were made unto him upon his ingagement into the Work of Mediation were victorious 2. They respected the Covenant and all the Benefits that the Church of the Elect was to be made Partaker of thereby The Blood that he now shed was the Blood of the Covenant and it was shed for his Church namely that the Blessings of the Covenant might be communicated unto them Gal. 3. 13 14. With respect hereunto did he also exercise Faith in God as appears fully in his Prayer which he made when he entred on his Oblation John 17. Now concerning these Instances we may observe three Things to our present purpose 1. These and the like gracious Actings of the Soul of Christ were the Wayes and Means whereby in his Death and Bloodshedding which was violent and by force inflicted on him as to the outward Instruments and was penal as to the Sentence of the Law he voluntarily and freely offered up himself a Sacrifice unto God for to make Atonement And these were the things which from the dignity of his Person became Efficacious and Victorious Without these his Death and Bloodshedding had been no Oblation 2. These were the things which rendred his Offering of himself to be a Sacrifice of a sweet smâ—lling Savour unto God Ephes. 5. 2. God was so absolutely delighted and pleased with these high and glorious Acts of Grace and Obedience in Jesus Christ that he smelt as it were a Savour of Rest towards Mankind or those for whom he offered himself so that he would be angry with them no more curse them no more As it is said of the Type of it in the Sacrifice of Noah Gen. 8. 20 21. God was more pleased with the Obedience of Christ than he was displeased with the Sin and Disobedience of Adam Rom. 5. 17 18 19. It was not then the outward suffering of a violent and bloody Death which was inflicted on him by the most horrible wickedness that ever Humane Nature brake forth into that God was atoned Acts 2. 23. Nor yet was it meerly his enduring the Penalty of the Law that was the means of our Deliverance But the voluntary giving up of himself to be a Sacrifice in these Holy Acts of Obedience was that upon which in an especial manner God was reconciled unto us All these things being wrought in the Humane Nature by the Holy Ghost who in the time of his Offering acted all his Graces unto the utmost He is said thereon to offer himself unto God through the Eternal Spirit by whom as our High Priest he was Consecrated Spirited and Acted thereunto Sect. 10 Eighthly There was a peculiar Work of the Holy Spirit towards the Lord Christ whilst he was in the State of the Dead For here our precedeing Rule must be remembred namely that notwithstanding the Union of the Humane Nature of Christ with the Divine in the Person of the Son yet the Communications of God unto it beyond Subsistence were voluntary Thus in his Death the Union of his Natures in his Person was not in the least impeached but yet for his Soul or Spirit he recommends that in an especial manner into the Hands of God his Father Psal. 31. 5. Luke 23. 46. Father into thy Hands I commend my Spirit for the Father had ingaged himself in an Eternal Covenant to take care of him to preserve and protect him even in Death and to shew him again the Way and Path of Life Psal. 16. 11. Notwithstanding then the Union of his Person his Soul in its separate State was in an especial manner under the care protection and power of the Father preserved in his Love until the Hour came wherein he shewed him again the Path of Life His Holy Body in the Grave continued under the especial care of the Spirit of God and hereby was accomplished that great Promise That his Soul should not be left in Hell nor the Holy One see Corruption Psal. 16. 10. Acts 2. 31. It is the Body of Christ which is here called the Holy One as it was made an holy Thing by the Conception of it in the Womb by the Power of the Holy Ghost And it is here spoken of in contradistinction unto his Soul and opposed by Peter unto the Body of David which when it died saw Corruption Acts 2. 29. This Pure and Holy Substance was preserved in its Integrity by the overshadowing Power of the Holy Spirit without any of those Accidents of change which attend the dead Bodies of others I deny not but there was use made of the Ministry of
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
declares That the Holy Spirit gave out various Gifts unto the first Preachers of the Gospel for the confirmation of their Doctrine according to the Promise of our Saviour John 15. 26 27. Of these he mentions in particular First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signs That is Miraculous Works wrought to signifie the Presence of God by his Power with them that wrought them so giving out his Approbation of the Doctrine which they taught Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prodigies or Wonders Works beyond the Power of Nature or energie of Natural Causes wrought to fill Men with Wonder and Admiration manifesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and surprizing Men with a sense of the Presence of God Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty Works of several sorts such as opening of the Eyes of the Blind raising the Dead and the like These being mentioned there is added in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts of the Holy Ghost For these and other like things did the Holy Ghost work and effect to the end mentioned And these Distributions are from him as the Signs and Wonders were that is Effects of his Power only there is added an intimation how they are all wrought by him which is by giving them a power for their Operation variously dividing them amongst those on whom they were bestowed and that as it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto his own Will And this place is so directly and fully expounded 1 Cor. 12. 7 8 9 10 11. that there is no room of exception left unto the most obstinate And that place having been opened before in the entrance of this Discourse I shall not here call it over again These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore are his Gifts which as Parts and Parcels of his Work he giveth out in great variety To the same purpose are his Operations described Isa. 11. 2 3. The Spirit of the Lord shall rest upon Him the Spirit of Wisdom and Understanding the Spirit of Counsel and of Might the Spirit of Knowledg and of the Fear of the Lord. He is first called the Spirit of the Lord to express his Being and Nature and then he is termed the Spirit of Wisdom and of Counsel c. That is He who is the Author of Wisdom and Counsel and the rest of the Graces mentioned who divides and distributes them according to his own Will That variety of Gifts and Graces wherewith Believers are endowed and adorned are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Distributions of the Holy Spirit Hence the principal respect that we have unto him immediately in our Worship of him under the New Testament is as he is the Author of these various Gifts and Graces So John saluting the Churches of Asia prayeth for Grace for them from God the Father and the seven Spirits that are before his Throne Rev. 1. 4. That is the Holy Spirit of God considered in his care of the Church and his yielding supplies unto it as the Author of that Perfection of Gifts and Graces which are and are to be bestowed upon it So doth the number of Seven denote And therefore whereas our Lord Jesus Christ as the Foundation of his Church was anointed with all the Gifts and Graces of the Spirit in their Perfection it is said that upon that one Stone should be seven Eyes Zech. 3. 9. all the Gifts of the Seven Spirits of God or of that Holy Spirit which is the Author of them all Sect. 21 All therefore that is pleaded for the Division of the Holy Ghost from this place is built on the Supposition that we have before rejected namely that he is not a Divine Person but an Arbitrary Emanation of Divine Power and yet neither so can the division of the Holy Ghost pleaded for be with any tolerable sense maintained Crellius sayes indeed that all Divine Inspirations may be considered as one Whole as many Waters make up one Sea In this respect the Holy Ghost is One that is one Universal made up of many Species this is totum logicum And so He may be divided into his Subordinate Species But what Ground or Colour is there for any such Notions in the Scripture Where is it said that all the Gifts of the Holy Ghost do constitute or make up one Holy Ghost Or the Holy Ghost is one in general because many Effects are ascribed unto him Or that the several Gifts of the Spirit are so many distinct kinds of it The contrary unto all these is expresly taught namely that the One Holy Spirit worketh all these things as he pleaseth so that they are all of them external Acts of his Will and Power And it is to as little purpose pleaded by the same Author that he is divided as a Natural Whole into its Parts because there is mention of a Measure and Portion of him So God is said not to give him to Jesus Christ by Measure John 3. 34. And to every one of us is given Grace according to the Measure of the Gift of Christ as though one Measure of him were granted unto One and another Measure to another But this Measure is plainly of his Gifts and Graces These were bestowed on the Lord Christ in all their fulness without any limitation either as to Kinds or Degrees They were poured into him according unto the utmost extent and capacity of Humane Nature and that under an inconceivable advancement by its Union unto the Son of God Others receive his Gifts and Graces in limited proportion both as to their Kinds and Degrees To turn into a Division of the Spirit himself is the greatest madness And casting aside Prejudices there is no difficulty in the understanding of that saying of God to Moses Numb 11. 17. I will take of the Spirit that is on thee and put it on the Elders For it is evidently of the Gifts of the Spirit enabling Men for Rule and Government that God speaketh and not of the Spirit himself Without any diminution of that Spirit in him that is of the Gifts that He had received God gave unto them as lighting their Candle by his And so also the double Portion of the Spirit of Elijah which Elisha requested for himself was only a large and peculiar measure of Prophetical Light above what other Prophets which he left behind him had received 2 Kin. 2. 9. He asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os duorum or duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Expression is first used Deut. 21. 17. where the double Portion of the First-Born is intended So that probably it was such a Portion among the other Prophets as the First-Born had among the Brethren of the same Family which he desired and so it came to pass whence also he had the Rule and Government of them BOOK II. Peculiar Operations OF THE HOLY SPIRIT UNDER THE Old Testament Preparatory for The NEW CHAP. I. 1. The Work of the
the sole Cause and Author of all the Good that in this World we are or can be made Partakers of For 1. there is no good communicated unto us from God but it is bestowed on us or wrought in us by the Holy Ghost No Gift no Grace no Mercy no Priviledg no Consolation do we receive possess or use but it is wrought in us collated on us or manifested unto us by him alone Nor 2. is there any good in us towards God any Faith Love Duty Obedience but what is effectually wrought in us by Him by him alone For in us that is in our flesh and by Nature we are but flesh there dwelleth no good thing All these things are from him and by him as shall God assisting be made to appear by Instances of all sorts in our ensuing Discourse And these Considerations I thought meet to premise unto our Entrance into that Work which now lyeth before us Sect. 8 The great Work whereby God designed to glorifie himself ultimately in this World was that of the New Creation or of the Recovery and Restauration of all things by Jesus Christ Heb. 1. 1 2 3. Ephes. 1. 10. And as this is in general confessed by all Christians so I have elsewhere insisted on the Demonstration of it 2. That which God ordereth and designeth as the principal means for the manifestation of his Glory must contain the most perfect and absolute Revelation and Declaration of Himself his Nature his Being his Existence and Excellencies For from their discovery and manifestation with the Duties which as known they require from rational Creatures doth the Glory of God arise and no otherwise 3. This therefore was to be done in this great Work and it was done accordingly Hence is the Lord Christ in his Work of Mediation said to be the Image of the Invisible God Col. 1. 15. The brightness of his Glory and the express Image of his Person Heb. 1. 3. in whose Face the Knowledg of the Glory of God shineth forth unto us 2 Cor. 4. 6. Because in and by him in his Work of the New Creation all the glorious Properties of the Nature of God are manifested and displayed incomparably above what they were in the Creation of all things in the beginning I say therefore in the Contrivance Projection Production carrying on disposal and accomplishment of this great Work God hath made the most eminent and glorious Discovery of himself unto Angels and Men Ephes. 3. 8 9 10. 1 Pet. 1. 10 11 12. That we may Know Love Trust Honour and Obey him in all things as God and according to his Will 4. In particular in this New Creation he hath revealed himself in an especial manner as Three in One. There was no one more glorious Mystery brought to Light in and by Jesus Christ than that of the Holy Trinity or the Subsistence of the Three Persons in the Unity of the same Divine Nature And this was done not so much in express Propositions or verbal Testimonies unto that purpose which yet is done also as by the Declaration of the mutual Divine Internal Acts of the Persons towards one another and the distinct immediate Divine external Actings of each Person in the Work which they did and do perform For God revealeth not himself unto us meerly Doctrinally and Dogmatically but by the Declaration of what he doth for us in us towards us in the accomplishment of the Counsel of his Will see Ephes. 1. 4 5 6 7 8 9 10 11 12. And this Revelation is made unto us not that our minds might be possessed with the Notions of it but that we may know aright how to place our Trust in Him how to Obey him and Live unto him how to obtain and exercise Communion with him until we come to the enjoyment of him Sect. 9 We may make Application of these things unto and exemplifie them yet farther in the Work under Consideration Three things in general are in it proposed unto our Faith 1. The Supream Purpose Design Contrivance and Disposal of it 2. The Purchasing and Procuring Cause and Means of the Effects of that Design with its Accomplishment in it Self and with respect unto God 3. The Application of the Supream Design and actual Accomplishment of it to make it effectual unto us The first of these is absolutely in the Scripture assigned unto the Father and that Uniformely and every where His Will His Counsel His Love His Grace His Authority His Purpose His Design are constantly proposed as the Foundation of the whole Work as those which were to be pursued effected accomplished see Isa 42. 1 2 3. Psal. 40. 6 7 8. John 3. 16. Isa. 53. 10 11 12. Ephes. 1. 4 5 6 7 8 9 10. and other places innumerable And on this Account because the Son undertook to effect what-ever the Father had so designed and purposed there were many Acts of the Will of the Father towards the Son in sending giving appointing of Him in preparing him a Body in Comforting and Supporting Him in rewarding and giving a People unto Him which belong unto the Father on the account of the Authority Love and Wisdom that were in them their actual Operation belonging particularly unto another Person And in these things is the Person of the Father in the Divine Being proposed unto us to be known and adored Secondly The Son condescendeth consenteth and engageth to do and accomplish in his own Person the whole Work which in the Authority Counsel and Wisdom of the Father was appointed for him Phil. 2. 5 6 7 8. And in these Divine Operations is the Person of the Son revealed unto us to be honoured even as we honour the Father Thirdly The Holy Ghost doth immediately Work and Effect what-ever was to be done in reference unto the Person of the Son or the Sons of Men for the Perfecting and Accomplishment of the Father's Counsel and the Son's Work in an especial Application of both unto their especial Effects and Ends. Hereby is he made known unto us and hereby our Faith concerning him and in him is directed And thus in this great Work of the New Creation by Jesus Christ doth God cause all his Glory to pass before us that we may both know him and worship him in a due manner And what is the peculiar Work of the Holy Ghost herein we shall now declare Work of the Holy Spirit with respect unto the Head of the New Creation the Humane Nature of Christ. CHAP. III. 1. The especial Works of the Holy Spirit in the New Creation 2. His Work on the Humane Nature of Christ. 3. How this Work could be considering the Union of the Humane Nature unto and in the Person of the Son of God 4. Assumption of the Humane Nature into Union the only Act of the Person of the Son towards it 5. Personal Union the only necessary Consequent of this Assumption 6. All other Actings of the Person of the Son in and on
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
Accomplishment and there will be an absolute end of the Church of Christ in this World No Dispensation of the Spirit no Church He that would utterly separate the Spirit from the Word had as good burn his Bible The bare Letter of the New Testament will no more ingenerate Faith and Obedience in the Souls of Men no more constitute a Church-State among them who enjoy it than the Letter of the Old Testament doth so at this day among the Jews 2 Cor. 3. 6 8. But blessed be God who hath knit these things together towards his Elect in the Bond of an Everlasting Covenant Isa. 59. 21. Let Men therefore cast themselves into what order they please institute what Forms of Government and Religious Worship they think good let them do it either by an attendance according unto the best of their understandings unto the Letter of the Scripture or else in an Exercise of their own Wills Wisdom and Invention if the Work of the Spirit of God be disowned or disclaimed by them if there be not in them and upon them such a Work of his as he is promised by our Lord Jesus Christ there is not Church-State amongst them nor as such is it to be owned or esteemed And on the Ministry and the Church do all ordinary Communications of Grace from God depend Sect. 5 Thirdly It is the Holy Spirit who supplies the bodily absence of Christ and by him doth he accomplish all his Promises to the Church Hence some of the Ancients call him Vicarium Christi the Vicar of Christ or he who represents his Person and dischargeth his promised Work Operam navat Christo Vicariam When our Lord Jesus was leaving the World he gave his Disciples command to Preach the Gospel and to Disciple the World into the Faith and Profession thereof Matth. 28. 19. For their incouragement herein he promiseth his own presence with them in their whole Work where-ever any of them should be called unto it and that whilst he would have the Gospel preached on the Earth so saith he I am with you alwayes even unto the end of the World or the Consummation of all things v. 20. Immediately after he had thus spoken unto them while they beheld he was taken up and a Cloud received him out of their sight and they looked stedfastly towards Heaven as he went up Acts 1. 9 10. Where now is the Accomplishment of his Promise that he would be with them unto the end of all things which was the sole Incouragement he gave them unto their great undertaking It may be that after this his triumphant Ascention into Heaven to take possession of his Kingdom and Glory he came again unto them and made his abode with them No saith Peter the Heavens must receive him until the time of the restitution of all things Acts 3. 21. How then is this Promise of his made good which had such a peculiar respect unto the Ministry and Ministers of the Gospel that without it none can ever honestly or conscientiously engage in the Dispensation of it or expect the least success upon their so doing Besides he had promised unto the Church it self That where ever two or three were gathered together in his Name that he would be in the midst of them Matth. 18. 19 20. Hereon do all their Comforts and all their Acceptance with God depend I say all these Promises are perfectly fulfilled by his sending of the Holy Spirit In and by him he is present with his Disciples in their Ministry and their Assemblies And when-ever Christ leaves the World the Church must do so too For it is his Presence alone which puts Men into that condition or invests them with that Priviledg For so he saith I will dwell in them and walk in them and I will be their God and they shall be my People 2 Cor. 6. 16. Levit. 26. 12. Their being the People of God so as therewithal to be the Temple of the Living God that is to be brought into a Sacred Church-State for his Worship depends on his dwelling in them and walking in them and this he doth by his Spirit alone For know you not that you are Temple of God and that the Spirit of God dwelleth in you 1 Cor. 3. 16. He therefore so far represents the Person and supplies the bodily absence of Christ that on his Presence the Being of the Church the Success of the Ministry and the Edification of the whole do absolutely depend And this if any thing in the whole Gospel deserves our serious Consideration For 1. the Lord Jesus hath told us that his presence with us by his Spirit is better and more expedient for us than the continuance of his Bodily Presence Now who is there that hath any Affection for Christ but thinks that the Carnal Presence of the Humane Nature of Christ would be of unspeakable Advantage unto him And so no doubt it would had any such thing been designed or appointed in the Wisdom and Love of God But so it is not and on the other side we are commanded to look for more Advantage and Benefit by his Spiritual Presence with us or his Presence with us by the Holy Ghost It is therefore certainly incumbent on us to inquire diligently what Valuation we have hereof and what Benefit we have hereby For if we find not that we really receive Grace Assistance and Consolation from this presence of Christ with us we have no benefit at all by him nor from him for he is now no otherwise for those ends with any but by his Spirit And this they will one day find whose Profession is made up of such a sottish Contradiction as to avow an honour for Jesus Christ and yet blaspheme his Spirit in all his Holy Operations 2. The Lord Christ having expresly promised to be present with us to the end of all things there are great Enquiries how that Promise is accomplished Some say he is present with us by his Ministers and Ordinances but how then is he present with those Ministers themselves unto whom the Promise of his Presence is made in an especial manner The Papists would have him Carnally and Bodily present in the Sacrament But he himself hath told us that the Flesh in such a sense profiteth nothing John 6. 63. and that it is the Spirit alone that quickneth The Lutherans sancy an Omnipresence or Ubiquity of his Humane Nature by virtue of its Personal Union But this is destructive of that Nature it self which being made to be every where as such a Nature is truly no where And the most Learned among them are ashamed of this Imagination The words of Smidh on Ephes. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are worthy consideration Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliqui intelligunt totum Mundum seu totum Universum hoc exponuntque ut Omnipraesentia sua omnibus in Mundo locis adesset loca omnia implendo hi verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Physica
reason of the Darkness that it is under the Power of it can neither discern the Excellency of the Spiritual and Heavenly Things which are proposed unto it nor have any Affections whereunto they are proper and suited so that the Soul should go forth after them Hereby this Prejudice becomes invincible in their Souls They neither do nor can nor will admit of those things which are utterly inconsistent with all things wherein they hope or look for Satisfaction And Men do but please themselves with Dreams and Fancies who talk of such a reasonableness and excellency in Gospel-Truths as that the Mind of a Natural Man will discern such a suitableness in them unto it self so as thereon to receive and embrace them Nor do any for the most part give a greater Evidence of the Prevalency of the Darkness and Enmity that is in Carnal Minds against the Spiritual Things of the Gospel as to their Life and Power than those who most pride and please themselves in such Discourses Sect. 55 2dly The Mind by this Darkness is filled with Prejudices against the Mystery of the Gospel in a peculiar manner The hidden Spiritual Wisdom of God in it as Natural Men cannot receive so they do despise it and all the parts of its Declaration they look upon as empty and unintelligible Notions And this is that Prejudice whereby this Darkness prevails in the Minds of Men otherwise knowing and learned it hath done so in all Ages and in none more effectually than in that which is present But there is a Sacred Mysterious Spiritual Wisdom in the Gospel and the Doctrine of it This is Fanatical Chimerical and Foolish to the wisest in the World whilst they are under the Power of this Darkness To demonstrate the Truth hereof is the Design of the Apostle Paul 1 Cor. 1 2. For he directly affirms that the Doctrine of the Gospel is the Wisdom of God in a Mystery that this Wisdom cannot be discerned nor understood by the Wise and Learned Men of the World who have not received the Spirit of Christ and therefore that the things of it are weakness and foolishness unto them And that which is foolish is to be despised yea Folly is the only object of Contempt And hence we see that some with the greatest Pride Scorn and Contempt imaginable do despise the Purity Simplicity and whole Mystery of the Gospel who yet profess they believe it But to clear the whole Nature of this Prejudice some few Things may be distinctly observed Sect. 56 1. There are two sorts of Things declared in the Gospel First Such as are absolutely its own that are proper and peculiar unto it Such as have no footsteps in the Law or in the Light of Nature but are of a pure Revelation peculiar to the Gospel Of this Nature are all Things concerning the Love and Will of God in Christ Jesus The Mystery of his Incarnation of his Offices and whole Mediation of the Dispensation on the Spirit and our Participation thereof and our Union with Christ thereby our Adoption Justification and Effectual Sanctification thence proceeding in brief every thing that belongs unto the Purchase and Application of Saving-Grace is of this sort These things are purely and properly Evangelical peculiar to the Gospel alone Hence the Apostle Paul unto whom the Dispensation of it was committed puts that eminency upon them that in comparison he resolved to insist on nothing else in his Preaching 1 Cor. 2. 2. And to that purpose doth he describe his Ministry Ephes. 3. 7 8 9 10 11. Sect. 57 2. There are such Things declared and enjoyned in the Gospel as have their Foundation in the Law and Light of Nature Such are all the Moral Duties which are taught therein And two things may be observed concerning them 1. That they are in some measure known unto Men aliunde from other Principles The inbred concreated Light of Nature doth though obscurely teach and confirm them So the Apostle speaking of Mankind in general saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 19. That which may be known of God is manifested in themselves The Essential Properties of God rendring our Moral Duty to him necessary are known by the Light of Nature And by the same Light are Men able to make a judgment of their Actions whether they be Good or Evil Rom. 2. 14 15. And this is all the Light which some boast of as they will one day find to their disappointment 2. There is on all Men an obligation unto Obedience answerable to their Light concerning these things The same Law and Light which discovereth these things doth also enjoyn their Observance Thus is it with all Men antecedently unto the Preaching of the Gospel unto them In this Estate of Gospel superadds two things unto the Minds of Men. 1. It directs us unto a right performance of these things from a right Principle by a right Rule and to a right End and Purpose so that they and we in them may obtain acceptance with God Hereby it gives them a new Nature and turns Moral Duties into Evangelical Obedience 2. By a communication of that Spirit which is annexed unto its Dispensation it supplies us with strength for their Performance in the manner it prescribes Sect. 58 Hence it follows that this is the Method of the Gospel First It proposeth and declareth things which are properly and peculiarly its own So the Apostle sets down the constant Entrance of his Preaching 1 Cor. 15. 3. It reveals its own Mysteries to lay them as the Foundation of Faith and Obedience It inlayes them in the Mind and thereby conforms the whole Soul unto them See Rom. 6. 17. Gal. 4. 19. Tit. 2. 11 12. 1 Cor. 3. 11. 2 Cor. 3. 18. This Foundation being laid without which it hath as it were nothing to do with the Souls of Men nor will proceed unto any other thing with them by whom this its first Work is refused it then grafts all Duties of Moral Obedience on this stock of Faith in Christ Jesus This is the Method of the Gospel which the Apostle Paul observeth in all his Epistles First He declares the Mysteries of Faith that are peculiar to the Gospel and then descends unto those Moral Duties which are regulated thereby But the Prejudice we mentioned inverts the Order of these things Those who are under the Power of it when on various accounts they give admittance unto the Gospel in general yet they fix their Minds firstly and principally on the things which have their Foundation in the Law and Light of Nature These they know and have some acquaintance with in themselves and therefore cry them up although not in their proper place nor to their proper end These they make the foundation according to the place which they held in the Law of Nature and Covenant of Works whereas the Gospel allows them to be only necessary Superstructions on the Foundation But resolving to give unto Moral Duties the
the spirit of our Minds Ephes. 4. 23. that we put on the New man that is renewed in knowledge Col. 3. 10. with other Expressions of the like nature It is therefore our Entire Nature that is the Subject of Evangelical Holiness For to manifest in particulars 1 Hence it is called the New Man Ephes. 4. 24. Put on the New Man which after God is created in Righteousness and Holiness As the Principle of Sin and corrupted Nature in us is called the Old Man for no other Reason but that it possesseth all the Active Powers of the whole Man so that he neither doth nor can do any thing but what is influenced thereby so this Principle of Holiness in us the Renovation of our Natures is called the New Man because it possesseth the whole Person with respect unto its proper Operations and Ends. And it extends it self as large as the Old Man or the Depravation of our Natures which takes in the whole Person Soul and Body with all their Faculties and Powers 2 The Heart in the Scripture is taken for the whole Soul and all the Faculties of it as they are one Common Principle of all Morall Operations as I have proved before Whatever therefore is wrought in and upon the Heart under this Consideration is wrought upon the whole Soul Now this is not only said to be affected with this Work of Sanctification or to have Holiness wrought in it but the principal Description that is given us of this Work consists in this that therein and thereby a New Heart is given unto us or created in us as it is expressed in the Promise of the Covenant This therefore can be nothing but the possessing of all the Powers and Faculties of our Souls with a New Principle of Holiness and Obedience unto God 3 There is especial mention made of the effecting of this Work on our Souls and Bodies with their Powers and Faculties distinctly This I have already proved in the Declaration of the Work of our Regeneration or Conversion to God which is only preserved cherished improved and carryed on to its proper End in our Sanctification The Nature also of that spiritual Light which is communicated unto our Minds of Life unto our Wills of Love unto our Affections hath been declared Therefore doth it follow thence unavoidably that the whole Person is the Subject of this Work and that Holiness hath its residence in the whole Soul entirely 4 We need goe no further for the proof hereof than unto that Prayer of the Apostle for the Thessalonians which we insisted on at the beginning of this Discourse 1 Thess. 5. 23. The God of Peace himself sanctifie you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout that is in your whole Natures or Persons in all that you are and doe that you may not in this or that part but be every whit clean and Holy throughout And to make this the more evident that we may know what it is which he prayes may be sanctified and thereby preserved blameless to the coming of Christ he distributes our whole Natures into the two Essential parts of Soul and Body And in the former he considereth two things 1 the Spirit 2 the Soul peculiarly so called And this distinction frequently occurrs in the Scripture wherein that by the Spirit the Mind or Intellectual Faculty is understood and by the Soul the Affections is generally acknowledged and may evidently be proved These therefore the Apostle prayes may be sanctified and preserved Holy throughout and entirely and that by the Infusion of an Habit of Holiness into them with its Preservation and Improvement whereof more afterwards But this is not all Our Bodyes are an Essential part of our Natures and by their union with our Souls are we constituted individual Persons Now we are the Principles of all our Operations as we are Persons Every Moral Act we do is the Act of the whole Person The Body therefore is concerned in the Good and Evil of it It became a subject of the Depravation of our Nature by Concomitancy and Participation and is considered as one entire Principle with the Soul of communicating Original Defilement from Parents unto Children Besides it is now subject in that Corruption of its Constitution which it is fallen under as a punishment of sin unto many disorderly Motions that are Incentives and Provocations unto sin Hence sin is said to reign in our mortal Bodyes and our Members to be servants unto unrighteousness Rom. 6. 12. 19. Moreover by its Participation in the Defilement and Punishment of sin the Body is disposed and made obnoxious unto Corruption and Destruction For Death entred by Sin and no otherwise On all these Accounts therefore it is necessary on the other hand that the Body should be interested in this Work and Priviledge of Sanctification and Holiness And so it is 1 By Participation For it is our Persons that are sanctified and made Holy sanctifie them throughout and although our Souls are the first proper Subject of the infused Habit or Principle of Holiness yet our Bodyes as essential parts of our Natures are Partakers thereof 2 By a peculiar Influence of the Grace of God upon them also as far as they have any influence into Moral Operations For the Apostle tells us that our Bodyes are Members of Christ 1 Cor. 3. 15. and so consequently have influences of Grace from him as our Head 3 In the Work of Sanctification the Holy Ghost comes and dwells in us And hereon our Bodyes are the Temple of the Holy Ghost which is in us 1 Cor. 3. 19. And the Temple of God is Holy although I confess this rather belongs unto the Holiness of peculiar Dedication unto God whereof we shall treat afterwards And hereby 1 are the Parts and Members of the Body made Instruments and Servants of Righteousness unto Holiness Rom. 6. 19. do become meet and fit for to be used in the Acts and Dutyes of Holiness as being made clean and sanctified unto God 2 Hereby are they disposed and prepared unto a blessed Resurrection at the Last Day which shall be wrought by the Spirit of Christ which dwelt in them and sanctified them in this Life Rom. 8. 10 11. Phil. 3. 20 21. 2 Cor. 4. 14 16 17. Our whole Persons therefore and in them our whole Natures are the Subject of this Work and true Holiness invests the whole of it Now whether this universal Investiture of our Nature in all the Faculties and Powers of it by a new Principle of Holiness and Obedience unto God whereby it is renewed unto his Image do belong unto that Morall Vertue which some so plead for as to substitute it in the Room of Gospel-Holiness they may do well to consider who are the Patrons of that Cause For if it doth not then doth not it self belong unto that Holiness which the Gospel teacheth requireth promiseth and communicates whatever else it be And moreover it is practically worthy consideration that men
this is done hath been at large before declared When a Soul filled with self-Abasement under a sence of its own Defilements applyes it self unto Christ by Faith for cleansing and that constantly and continually with a Fervency answering its sense and Convictions it is in its Way and proper Course I am perswaded no true Believer in the World is a stranger unto this Duty And the more any one abounds therein the more genuine is his Faith evidenced to be and the more Humble is his Walk before the Lord. Sect. 16 But it may justly be enquired upon all that we have discoursed upon this Subject concerning the Defilement of sin How if it be so Believers can be united unto Jesus Christ or be Members of that Mystical Body whereof he is the Head or obtain Fellowship with him For whereas he is absolutely pure holy and perfect how can he have Vnion or Communion with them who are in any thing defiled There is no Fellowship between Righteousness and Unrighteousness no Communion of Light and Darkness and what can there be between Christ and those that are defiled with sin And because he is holy harmless and undefiled he is said to be separate from sinners Many things must be returned unto this Objection all concurring to take away the seeming difficulty that is in it As 1 It must be granted that where men are wholly under the Power of their Original Defilement they neither have nor can have either Union or Communion with Christ. With respect unto such Persons the Rules before mentioned are universally true and certain There is no more Communion between them and Jesus Christ than is between Light and Darkness as the Apostle speaks expressly 1 Joh. 1. 6. Whatever Profession they may make of his Name whatever Expectations they may unduely raise from him in their own Minds he will say unto them at the last day Depart from me I never knew you No person therefore whatever who hath not been made Partaker of the washing of Regeneration and the Renovation of the Holy Ghost can possibly have any Union with Christ. I do not speak this as though our purifying were in order of Time or Nature antecedent unto our Union with Christ for indeed it is an Effect thereof But it is such an Effect as immediately and inseparably accompanyeth it so that where the one is not there is not the other The Act whereby he unites us unto himself is the same with that whereby he cleanseth our Natures 2 Whatever our Defilements are or may be he is not defiled by them They adhere only unto a capable Subject which Christ is not He was capable to have the Guilt of our sins imputed to him but not the Filth of one sin adhering to him A Member of a Body may have a putrified Sore The Head may be troubled at it and grieved with it yet is not defiled by it Wherefore where there is a Radical Original Cleansing by the Spirit of Regeneration and Holiness whereby any one is meet for Union and Communion with Christ however he may be affected with our partial Pollutions he is not defiled by them He is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compati condolere he suffers with us in his Compassion but he is not liable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be defiled with us or for us The Visible Mystical Body of Christ may be defiled by corrupt Members Heb. 12. 15. but the Mystical Body cannot be so much less the Head 3 The Design of Christ when he takes Believers into Union with himself is to purge and cleanse them absolutely and perfectly and therefore the present remainders of some Defilements are not absolutely inconsistent with that Union He gave himself for it that he might sanctifie and cleanse it with the washing of Water by the Word that he may present it unto himself a Glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes. 5. 26 27. This he aims at and this he will in his own Way and in his own Time perfectly accomplish But it is not done at once it is a Progressive Work that hath many degrees God did never sanctifie any Soul at once unless by Death The Body must dye by reason of Sin Every Believer is truely and really sanctified at once but none is perfectly sanctified at once It is not therefore necessary unto Union that we should be compleatly sanctified though it is that we should be truely sanctified Compleat Sanctification is a necessary Effect of Union in its proper Time and Season See Joh. 15. 1 2 3 4 5. 4 Where the Work of Sanctification and Spiritual Cleansing is really begun in any there the whole Person is and is thence denominated Holy As therefore Christ the Head is Holy so are all the Members Holy according to their Measure For although there may be Defilements adhering unto their Actions yet their Persons are sanctified So that no unholy Person hath any Communion with Christ no Member of his Body is unholy that is absolutely so in such a state as thence to be denominated Unholy 5 Our Union with Christ is immediately in and by the New Creature in us by the Divine Nature which is from the Spirit of Holiness and is Pure and Holy Hereunto and hereby doth the Lord Christ communicate himself unto our Souls and Consciences and hereby have we all our Entercourse with him Other Adherences that have any Defilement in them and consequently are opposite unto this Union he daily worketh out by vertue hereof Rom. 8. 10. The whole Body of Christ therefore and all that belongs unto it is holy though those who are Members of this Body are in themselves oft-times polluted but not in any thing which belongs to their Union The Apostle describeth the two-fold Nature or Principle that is in Believers the New Nature by Grace and the Old of Sin as a double Person Rom. 7. 19 20. And it is the former the renewed and not the latter which he calls I also but corrects as it were that Expression calling it Sin which dwelleth in him that is the subject of the Vnion with Christ the other being to be destroyed 6 Where the Means of Purification are duely used no Defilement ensues on any sin that Believers fall into which doth or can totally obstruct Communion with God in Christ according to the Tenor of the Covenant There were many things under the Old Testament that did Typically and Legally defile men that were lyable unto them But for all of them there were provided Typical and Legal Purifications which sanctified them as to the purifying of the Flesh. Now no man was absolutely cut off or separated from the People of God for his being so defiled but he that being defiled did not take care that he might be Purifyed according to the Law He was to be cut off from among the People It is in like manner in things Spiritual and
testifieth unto but withall I must adde that as to the proper Nature or Essence of it no Mind can apprehend it no Tongue can express it none can perfectly understand its glory some few things may be added to illustrate it Sect. 13 1 This is that whereby we have Vnion with Jesus Christ the Head of the Church Originally and efficiently the Holy Spirit dwelling in him and us is the Cause of this Union But formally this new Principle of Grace is so It is that whereby we become members of his bones and of his flesh Ephes. 5. 30. As Eve was of Adam she was one with him because she had the same Nature with him and that derived from him which the Apsotle alludeth unto so are we of him partakers of the same Divine Nature with him Thus he that is Joyned unto the Lord is one spirit 1 Cor. 6. 17. that is of one and the same spiritual Nature with him Heb. 2. 11 14. How excellent is this Grace which gives us our Interest in and Continuity unto the Body of Christ and to his Person as our Head It is the same Grace in the kind thereof which is in the holy Nature of Christ and renders us one with him 2 Our Likeness and Conformity unto God consists herein For it is the Reparation of his Image in us Ephes. 4. 23 24. Col. 3. 10. Something I hope I apprehend concerning this Image of God in Believers and of their Likeness unto him how great a Priviledge it is what honour safety and security depend thereon what Duties are required of us on the Account thereof But perfectly to conceive or express the Nature and Glory of it we cannot attain unto but should learn to adore the Grace whence it doth proceed and is bestowed on us to admire the Love of Christ and the Efficacy of his Mediation whereby it is renewed in us but the thing it self is ineffable 3 It is our Life our spiritual Life whereby we live to God Life is the Foundation and summe of all Excellencies Without this we are dead in Trespasses and sins and how we are quickened by the holy Ghost hath been declared But this is the internal Principle of Life whence all Vital Acts in the Life of God do proceed And whereas we know not well what is the true Form and Essence of Life Natural only we find it discern it and judge of it by its Effects much less do we know the Form and Essence of Life Spiritual which is far more Excellent and Glorious This is that Life which is hid with Christ in God Coloss. 3. 3. In which words the Apostle draws a Veil over it as knowing that we are unable steadfastly to beholds its Glory and Beauty Sect. 14 But before I proceed unto a further Description of this Principle of Holiness in its Effects as before laid down it may not be amiss practically to call over these general Considerations of its Nature and our own Concernment in this Truth which is no empty Notion will be therein declared And First We may learn hence not to satisfie our selves or not to rest in any Acts or Duties of Obedience in any good Works how good and usefull soever in themselves nor howsoever multiplyed by us unless there be a Vital Principle of Holiness in our Hearts A few honest Actions a few usefull Dutyes do satisfie some persons that they are as holy as they should be or as they need to be And some mens Religion hath consisted in the multiplying of outward Duties that they might be meritorious for themselves and others But God expressely rejecteth not only such Duties but the greatest multitude of them and their most frequent Reiteration if the heart be not antecedently purified and sanctified if it be not possessed with the Principle of Grace and Holiness insisted on Isa. 1. 11 12 13 14 15 16. Such Acts and Duties may be the Effects of other Causes the Fruits of other Principles Meer Legal Convictions will produce them and put men upon a Course of them Fears Afflictions Terrors of Conscience Dictates of Reason improved by Education and confirmed by Custom will direct yea compell men unto their Observance But all is lost men do but labour in the Fire about them if the Soul be not prepared with this spiritual Principle of habitual Holiness wrought in it immediately by the Holy Ghost Yet we must here observe these two things 1 That so far as these Duties be they of Morality or Religion of Piety or Divine Worship are good in themselves they ought to be approved and men encouraged in them There are sundry wayes whereby the best Duties may be abused and misapplyed as when men rest in them as if they were meritorious or the matter of their Justification before God For this as is known is an effectual Means to divert the Souls of sinners from Faith in Christ for Life and Salvation Rom. 9. 31 32. Chap. 10. 3 4. And there are Reasons and Causes that render them unacceptable before God with respect unto the Persons by whom they are performed as when they are not done in Faith for which Cain's Sacrifice was rejected and when the Heart is not previously sanctified and prepared with a spiritual Principle of Obedience But yet on neither of these grounds or pretences can we or ought we to condemn or undervalue the Duties themselves which are good in their own nature nor take off men from the performance of them yea it were greatly to be desired that we could see more of the Fruits of Moral Vertues and Duties of Religious Piety among unsanctified Persons than we doe The World is not in a Condition to spare the good Acts of bad men But this we may doe and as we are called we ought to doe When men are engaged in a course of Duties and good Works on Principles that will not abide and endure the triall or for Ends that will spoyl and corrupt all they doe we may tell them as our Saviour did the Young man who gave that great Account of his Diligence in all Legal Duties one thing is yet wanting unto you you want Faith or you want Christ or you want a spiritual Principle of Evangelical Holiness without which all you do will be lost and come to no account at the last Day The due Assertion of Grace never was nor never can be an Obstruction unto any Duty of Obedience Indeed when any will give up themselves unto such Works or Actings under the Name of Duties and Obedience unto God which although they may make a specious shew and appearance in the World yet are evil in themselves or such as God requireth not of men we may speak against them deny them and take men off from them So Persecution hath been looked on as a good Work men supposing they did God good service when they slew the Disciples of Christ and men giving their Goods unto pious Uses as they were called indeed impious Abuses
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
spiritual Life Strength and Nourishment made unto every Member of the Body unto its Encrease Growth and Edification for we are members of his body of his flesh and of his bones Chap. 5. 30. being made out of him as Eve was out of Adam yet so continuing in him as to have all our Supplyes from him we in him and he in us as he speaks Joh. 14. 20. And Col. 2. 19. it is expressly affirmed that from him the Head there is Nourishment ministred unto the Body unto its Encrease with the Encrease of God And what this Spiriritual Nourishment supplyed unto the Souls of Believers for their Encrease and Growth from Christ their Head can be but the Emanation from his Person and Communication with them of that Grace which is the Principle and Spring of all Holiness and Duties of Evangelical Obedience none have as yet undertaken to declare And if any do deny it they do what lies in them to destroy the Life and overthrow the Faith of the whole Church of God Yea upon such a blasphemous Imagination that there could be an Intercision for one Moment of Influences of spiritual Life and Grace from the Person of Christ unto the Church the whole must be supposed to dye and perish and that Eternally Sect. 70 4 The whole of what we assert is plainly and evidently proposed in sundry instructive Allusions which are made use of to this purpose The principal of them is that both laid down and declared by our Saviour himself Joh. 15. 1. 4 5. I am the true Vine and my Father is the Husbandman Abide in me and I in you As the Branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me I am the Vine and ye are the Branches he that abideth in me and I in him the same bringeth forth much fruit for without me or severed from me apart from me ye can do nothing The Natural in-being of the Vine and Branches in each other is known unto all with the Reason of it and so is the Way whereby the in-being of the Branches in the Vine is the Cause and Means of their Fruit-bearing It is no otherwise but by the Communication and Derivation of that Succus i. e. Juyce and Nourishment which alone is the Preservative of Vegetative Life and the next Cause of Fruit-bearing In this Juyce and Nourishment all Fruit is Virtually yea also as to the first matter and substance of it In and by the Branch it is only formed into its proper Kind and Perfection Let any thing be done to intercept this Communication from the Vine unto any Branch and it not only immediately looseth all its Fruit-bearing Power and Vertue but its self also withereth and dyeth away And there is a mutual acting of the Vine and Branches in this matter Unto the Vine it self it is Natural from its own Fullness to communicate Nourishment unto the Branches it doth it from the Principle of its Nature And unto the Branches it is also Natural to draw and derive their Nourishment from the Vine Thus is it saith the Lord Christ unto his Disciples between me and you I am the Vine saith he and ye are the Branches and there is a mutual in-being between us I am in you and ye are in me by vertue of our Union That now which is expected from you is that you bring forth Fruit that is that you live in Holiness and Obedience unto the Glory of God Unless you do so you are no true real Branches in me whatever outward Profession you may make of your so being But how shall this be effected How shall they be able to bring forth Fruit This can be no otherwise done but by their abiding in Christ and thereby continually deriving spiritual nourishment that is Grace and supplyes of Holiness from him For saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate or apart from me ye can do nothing of this kind And that is because nothing becomes Fruit in the Branch that was not Nourishment from the Vine Nothing is Duty nothing is Obedience in Believers but what is Grace from Christ communicated unto them The Preparation of all fructifying Grace is in Christ as the Fruit of the Branches is naturally in the Vine And the Lord Christ doth spiritually and voluntarily communicate of this Grace unto all Believers as the Vine communicates its Juyce unto the Branches naturally And it is the new Nature of Believers to derive it from him by Faith This being done it is in them turned into particular Duties of Holiness and Obedience Therefore it is evident that there is nothing of Evangelical Holiness in any one Person whatever but what is in the Vertue Power and Grace of it derived immediately from Jesus Christ by vertue of Relation unto him and Union with him And it may be enquired Whether this be so with Moral Vertue or no. The same is taught by our Apostle under the Similitude of an Olive-tree and its Branches Rom. 11. As also where he is affirmed to be a living Stone and Believers to be built on him as lively Stones into a spiritual House 1 Pet. 2. 4 5. Sect. 71 Particular Testimonies do so abound in this Case as that I shall only name some few of them Joh. 1. 15. He is full of Grace and Truth And of his fulness have all we received and grace for grace It is of the Person of Christ or the Word made Flesh the Son of God Incarnate that the Holy Ghost speaketh He was made Flesh and dwelt among us full of Grace and Truth It is not the Fulness of the Deity as it dwelt in him personally that is here intended but that which was in him as he was made flesh that is in his Humane Nature as inseparably united unto the Divine An All-fulness that he received by the good pleasure or voluntary Disposal of the Father Col. 1. 19. and therefore belongeth not unto the Essential Fulness of the Godhead And as to the Nature of this Fulness it is said to consist in Grace and Truth that is the Perfection of Holiness and Knowledge of the whole Mind Counsel and Mystery of the Will of God Of this Fulness do we receive Grace for Grace all the Grace in every Kind whereof we are made partakers in this World That this Fulness in Christ expresseth the unconceivable Fulness of his Humane Nature by vertue of his indissolute Personal Union with all Graces in their perfection wherein he received not the Spirit by measure Joh. 3. 34. is as I suppose by all Christians acknowledged I am sure cannot be denyed without the highest Impiety and Blasphemy Hence therefore the Holy Ghost being witness do we derive and receive all our Grace every one according to his Measure Ephes. 4. 7. Wherefore Grace is given unto the Lord Christ in an immeasurable Perfection by vertue of his Personal Vnion Col. 2. 9. and from him is it derived unto
us by the gracious Inhabitation of his Spirit in us 1 Cor. 6. 19. Eph. 4. 30. according unto the Degree of participation allotted unto us This in the substance of it is contained in this Testimony There was and is in Jesus Christ a Fulness and Perfection of all Grace in us of our selves or by any thing that we have by Nature or natural Generation by Blood or the Flesh or the Will of Man v. 13. there is none at all Whatever we have is received and derived unto us from the Fullness of Christ which is an inexhaustible Fountain thereof by Reason of his Personal Vnion Sect. 72 To the same purpose is he said to be our Life and our Life to be hid with him in God Col. 3. 3. Life is the Principle of all Power and Operation And the Life here intended is that whereby we live to God the Life of Grace and Holiness For the Actings of it consist in the setting of our Affections on heavenly things and mortifying our Members that are on the Earth This Life Christ is He is not so Formally for if he were then it would not be our Life but his only He is therefore so Efficiently as that he is the immediate Cause and Author of it and that as he is now with God in Glory Hence it is said that we live that is this Life of God yet so as that we live not of our selves but Christ liveth in us Gal. 1. 20. And he doth no otherwise live in us but by the Communication of vital Principles and a Power for vital Acts that is Grace and Holiness from himself unto us If he be our Life we have nothing that belongs thereunto that is nothing of Grace of Holiness but what is derived unto us from him Sect. 73 To conclude we have all Grace and Holiness from Christ or we have it of our selves The old Pelagian Fiction that we have them from Christ because we have them by yielding Obedience unto his Doctrine makes our selves the only Spring and Author of them and on that Account very justly condemned by the Church of old not only as false but as blasphemous Whatever therefore is not thus derived thus conveyed unto us belongs not unto our Sanctification or Holiness nor is of the same Nature or Kind with it Whatever Ability of Mind or Will may be supposed in us what Application soever of Means may be made for the exciting and exercise of that Ability whatever Effects in Vertues Dutyes all Offices of Humanity and Honesty or Religious Observances may be produced thereby from them and wrought by us if it be not all derived from Christ as the Head and Principle of spiritual Life unto us it is a thing of another nature than Evangelical Holiness Sect. 74 Thirdly The immediate efficient Cause of all Gospel Holiness is the Spirit of God This we have sufficiently proved already And although many Cavils have been raised against the Manner of his Operation herein yet none have been yet so hardy as openly to deny that this is indeed his Work For so to doe is upon the matter expressly to renounce the Gospel Wherefore we have in our foregoing Discourses at large vindicated the manner of his Operations herein and proved that he doth not educe Grace by Moral Applications unto the natural Faculties of our Minds but that he creates Grace in us by an immediate Efficiency of Almighty Power And what is so wrought and produced differeth Essentially from any Natural or Moral Habits of our Minds however acquired or improved Sect. 75 Fourthly This Evangelical Holiness is a Fruit and Effect of the Covenant of Grace The Promises of the Covenant unto this purpose we have before on other Occasions insisted on In them doth God declare That he will cleanse and purifie our Natures that he will write his Law in our Hearts put his Fear in our inward parts and cause us to walk in his Statutes in which things our Holiness doth consist Whoever therefore hath any thing of it he doth receive it in the Accomplishment of these Promises of the Covenant For there are not two wayes whereby men may become Holy one by the Sanctification of the Spirit according to the Promise of the Covenant and the other by their own Endeavours without it though indeed Cassianus with some of the Semi-Pelagians dreamed somewhat to that purpose Wherefore that which is thus a Fruit and Effect of the Promise of the Covenant hath an especial Nature of its own distinct from whatever hath not that Relation unto the same Covenant No man can ever be made partaker of any the least Degree of that Grace or Holiness which is promised in the Covenant unless it be by vertue and as a Fruit of that Covenant For if they might do so then were the Covenant of God of none Effect for what it seems to promise in a peculiar Manner may on this Supposition be attained without it which renders it an empty Name Sect. 76 Fifthly Herein consists the Image of God whereunto we are to be renewed This I have proved before and shall afterward have Occasion to insist upon Nothing less than the intire Renovation of the Image of God in our Souls will constitute us Evangelically Holy No series of Obediential Actings no Observance of Religious Duties no Attendance unto Actions amongst men as Morally vertuous and usefull how exact soever they may be or how constant soever we may be unto them will ever render us lovely or holy in the sight of God unless they all proceed from the Renovation of the Image of God in us or that Habitual Principle of spiritual Life and Power which renders us conformable unto him Sect. 77 From what hath been thus briefly discoursed we may take a Prospect of that horrible mixture of Ignorance and Impudence wherewith some contend that the Practice of Moral Vertue is all the Holiness which is required of us in the Gospel neither understanding what they say nor whereof they do affirm But yet this they do with so great a Confidence as to despise and scoffe at any thing else which is pleaded to belong thereunto But this Pretence notwithstanding all the swelling words of vanity wherewith it is set off and vended will easily be discovered to be weak and frivolous For Sect. 78 1 The Name or Expression it self is foreign to the Scripture not once used by the Holy Ghost to denote that Obedience which God requireth of us in and according to the Covenant of Grace Nor is there any sence of it agreed upon by them who so magisterially impose it on others Yea there are many express Contests about the signification of these words and what it is that is intended by them which those who contend about them are not ignorant of and yet have they not endeavoured to reduce the sence they intend unto any Expression used concerning the same matter in the Gospel but all men must needs submit unto it that at
grow up into this Image and Likeness of God And although for the main of our Duty herein our Hearts may not condemn us yet there are no doubt sundry things that belong unto it wherein we have all failed Our Likeness unto God that wherein we bear his Image is our Holiness as hath been declared Wherever there is the Holiness of Truth before described in the Essence of it there is a radical Conformity and likeness unto God In the first Communication of it unto us through the Promises of the Gospel we are made Partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Divine Nature 1 Pet. 1. 4. Such a new spiritual Nature as represents that of God himself Being begotten by him we are made partakers of his Nature But though all Children do partake of the Nature of their Parents yet they may be and some of them are very deformed and bear very little of their Likeness So is it in this matter we may have the Image of God in our Hearts and yet come short of that Likeness unto him in its Degrees and Improvement which we ought to aim at And this happens Two wayes 1 When our Graces are weak withering and unthrifty for in their flourishing and fruit-bearing is our Likeness unto God evidenced and in them doth the Glory of God in this World consist 2 When by the Power of our Corruptions or our Temptations we contract a Deformity something that hath the Likeness of the old crooked Serpent Where either of these befall us that our Graces are low and thriftless that our Corruptions are high and active frequently discovering themselves there though the Image of God may be in us there is not much of his Likeness upon us and we come short of our Duty in this great and Fundamental Duty of our Faith and Profession So far as it is thus with us may we not ought we not greatly to blame our selves Why are we so slow so Negligent in the pursuit of our principal Interest and Happiness Why do we suffer every thing why do we suffer any thing to divert our Minds from or retard our Endeavours in this Design Wherefore that I may contribute something to the awakening of our Diligence herein I shall adde some few Motives unto it and some Directions for it that herein we may be found perfecting Holiness in the Fear of the Lord which is the only way whereby we may be like unto him in this World Sect. 18 First In our Likeness unto God consists the Excellency and Preeminence of our Nature above that of all other Creatures in the world and of our Persons above those of other Men who are not partakers of his Image For 1 With Reference unto other Things this is the highest Excellency that a Created Nature is capable of Other things had External Impressions of the Greatness Power and Goodness of God upon them Man alone in this lower world was capable of the Image of God in him The Perfection the Glory the Preeminence of our Nature in the first Creation was expressed only by this that we were made in the Image and likeness of God Gen. 1. 26 27. This gave us a Preeminence above all other Creatures and hence a Dominion over them ensued For although God made a distinct grant of it unto us that we might the better understand and be thankfull for our Priviledge yet was it a necessary Consequence of his Image in us And this is that which James respects where he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Nature the Nature of all things in their several kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tamed that is subjected to the Nature of man He renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 28. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdue it But being not contented to be like God that is in Holiness and Righteousness we would be as God in Wisdom and Soveraignty and not attaining what we aymed at we lost what we had Gen. 3. 5. Being in honour we continued not but became like the Beasts that perish Psal. 49. 12. we were first like God and then like Beasts 2 Pet. 2. 12. By the loss of the Image of God our Nature lost its Preeminence and we were reduced into order amongst perishing Beasts For notwithstanding some feeble Reliques of this Image yet abiding with us we have really with respect unto our proper End in our lapsed Condition more of the Bestial Nature in us than of the Divine Wherefore the Restauration of this Image in us by the Grace of Jesus Christ Ephes. 4. 24. Col. 3. 10 is the Recovery of that Preeminence and Priviledge of our Nature which we had foolishly lost Hereby there is an Impression again made upon our Natures of the Authority of God which gives us a Preeminence above other Creatures and a Rule over them yea that whole Dominion which Mankind scrambles for with Craft and Violence over the residue of the Creation depends on this Renovation of the Image of God in some of them Not that I judge that mens Right and Title to their Portion and Interests in this world doth depend on their own Personal Grace or Holiness But that if God had not designed to renew his Image in our Nature by Jesus Christ and as the Foundation thereof to take our Nature into Vnion with himself in the person of his Son and thereby to gather up all things unto a New Head in him and to make him the first-born of the Creation the Head and Heir of all he would not have continued any thing of Right or Title therein It was upon the Promise and the Establishment of the New-Covenant that this Right was restored unto us So it is expressed in the Renovation of the Covenant with Noah and his Children Gen. 9. 1 2. God blessed Noah and his Sons and said unto them Be fruitfull and multiply and replenish the Earth and the fear of you and the dread of you shall be upon every beast of the Earth and upon every fowl of the Air and upon all that moveth on the Earth and upon all the Fishes of the Sea into your hand are they delivered which is an expresse Renovation of the Grant made unto us at our first Creation Gen. 1. 28. The Right whereunto we had lost in our Loss of the Image of God And therefore in that service wherein the Creature is continued unto Mankind it is made Subject to vanity and put into bondage in which state though it groan and look out as it were for Deliverance it must continue until God hath accomplished the whole Design of the glorious liberty of his Children Rom. 8. 20 21. Whatever they may Pride themselves in their Parts or Enjoyments however they may sport themselves in the Vse or Abuse of other Creatures if this Image of God be not renewed in them they have really no great Preeminence above the things which perish under theirhands 2 Pet.
2. 12. God having Exalted our Natures by Union with himself in the Person of his Son requires of us to preserve its Dignity above others Sect. 19 2 Again this is that which gives Priviledge and Preeminence unto the persons of some above others The Righteous saith the wiseman is more Excellent than his Neighbour Prov. 12. 26. It is seldom that this is so upon the account of Civil Wisdom Wealth Greatness or Power There is nothing can establish this general Rule but their conformity and likeness to God Hence are such persons called the Saints in the Earth and the Excellent Psal. 16. 3. Both the Terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do first belong properly to God He above is absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Holy and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 8. 2. unto men they are ascribed upon their Likeness unto him in Holiness This makes them the Saints and Excellent in the Earth that gives them a Preeminence of Office and Authority in some above others And this Dignity of Office reflects a Dignity of Person on them who are vested in it and communicates a Preeminence unto them For their Office and Authority is from God which gives both it and them a real Priviledge and Honour above others But that which is Originally in and from Persons themselves is solely from the Renovation of the Image of God in them and is heightned and increased according to the Degrees they attain in the Participation of it The more Holy the more Honorable Hence wicked men in the Scripture are said to be vile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 12. 8. Quisquiliae hominum trifling vilenesses And the Righteous are said to be Precious and Valuable And hence it is that there hath oft-times an Awe been put on the spirits of vile and outragious sinners from the Appearances of God in Holy Persons And indeed at all times where men do Eminently bear a Conformity to God in Holiness wicked men exasperated by their secular Interests Prejudices and an unconquerable Adherence to their Lusts may oppose revile reproach and persecute them but secretly in their Hearts they have an Awe from the Likeness of God in them whence they will sometimes dread them sometimes flatter them and sometimes wish that they were not even as they deal with God himself Why doe we weary our selves about other things why doe we spend our Labour in vain and our Strength for that which is not bread such will all Endeavours after any other Excellency at length appear Sect. 20 Herein lyes the whole of that Dignity which our Nature was made for and is capable of Sin is the sole debasement of it that alone whereby we render our selves base and contemptible Mens self-pleasing in the wayes and fruits of it or in worldly Advantages and their Mutual Applauses of one another will suddenly vanish into smoak It is Holiness alone that is Honourable and that because there is in it the Image and Representation of God I think we are satisfied that the Dignity of Professors above others doth not consist in Worldly or Secular Advantages for they are very few who have them Not many wise men after the flesh not many mighty not many noble are called 1 Cor. 1. 26. nor doth it consist in spiritual gifts many who have excelled us not onely in the Degree of them but in the Kind also who have had extraordinary Gifts of the Spirit shall be shut out of Heaven with the worst of the world Matth. 7. 22. Many shall say unto me in that day Lord Lord have we not prophesied in thy Name and in thy Name cast out devils and in thy Name wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many miraculous work which is more than any of us can say yet Christ will profess unto them I never knew you depart from me ye that work iniquity you unholy persons Nor is it in Profession it self Many make it is rigid austerities Renunciation of the world and outward works of Charity beyond the most of us and yet perish in their Superstitions Nor is it in the Purity of Worship without such mixtures of Humane Inventions as others defile the Service of God withal For Multitudes may be made partakers thereof in the great house of God and yet be Vessels of wood and stone who being not purged from sin are not vessels to honour sanctified and meet for the Masters use 2 Tim. 2. 20 21. It consists therefore alone in that likeness unto God which we have in and by Holiness with what doth attend it and is inseparable from it Where this is not no other thing will exempt us from the common herd of perishing mankind Sect. 21 Secondly According unto our Growth and Improvement in this likeness unto God are our Accesses and Approaches towards Glory We are drawing every day towards our Natural End whether we will or no and if we doe not therewithall draw nearer towards our Supernatural End in Glory we are most miserable Now men doe but deceive themselves if they suppose that they are approaching towards Glory in time if they are not at the same time making nearer unto it in Grace It is some Representation of future Glory that therein we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20. 36. like or equal unto Angels But that respects one particular only of that state It is a far more excellent Description of it that we shall be like unto God when he shall appear we shall be like him for we shall see him as he is 1 John 3. 2. Our glory as subjectively considered will be our Likeness unto God according to the capacity of Creatures And it is the highest folly for any to think that they shall love that hereafter which now they hate that that will be their Glory which they now abhorre such sottish Contradictions are the Minds of men filled withall There is nothing in this World which they more despise than to be like unto God and they hate every one that is so yet pretend a Desire and Expectation of that Estate wherein they shall be so which is a being so for ever But this will be our Glory to behold the Face of God in Righteousness and to be satisfied with his Likeness Psal. 17. 15. How then shall we make Approaches towards this Glory spiritually which at least may answer the Approaches we make towards our Ends naturally seeing not to do so is folly and intolerable negligence We have no other way but Thriving and Growing in that Likeness of God which we have here in Holiness Hereby alone are we transformed into the Image of God from Glory to Glory 2 Cor. 3. 18. From one glorious Degree of Grace unto another untill one great Change shall issue all Grace and Holiness in Eternal Glory And in our Desires for Heaven if they are regular we consider not so much our Freedom from Trouble as from Sin nor in our Aym in the first
Mistakes about Ability to comply with Gods Commands 544 20 Abuse of the best Duties Possible 398 13 Abuse of spiritual Gifts 1 1 Abuse of Eternal Love devilish 525 14 Acquaintance with the Pollution of Sin necessary 394 11 Every Gracious Act of the Will wrought by the Holy Spirit 470 10 Difference between the Act of the Spirit in forming the Humane Nature of Christ and the Act of the Son in assuming it 133 12 To be acted by the Spirit what it is 468 11 How the Holy Prophets were Acted by the Spirit 104 10 All Actings of the Person of the Son of God towards the Humane Nature voluntary 129 6 Actings of the Holy Spirit not ascribed unto him exclusively 130 9 Internal Actings of the blessed Trinity where one Person is the Object of the Love of another natural and necessary to the Being of God 45 5 External Actings of one Divine Person towards another of what sort 46 5 All Actions internal and external to be tryed by the Word 412 3 Internal Acts of the Holy Trinity how undivided 131 9 All Acts of Natural Life from God 465 6 No Vital Acts under the Power of Death Spiritual 246 21 Act of the Holy Ghost in forming the Body of Christ a Creating Act. 132 Two-fold Event of Mens falls into Actual Sins 291 292 7 8 Actual Sins how they spring from Original Sins 289 5 Actual supplyes of Grace necessary to the Mortification of Sin 486 23 Actual assistance of Grace necessary unto Obedience 548 27 Adam how he had the Spirit of God in the state of Innocency 76 14 Adam had many things revealed unto him 100 6 Adherence and Assimulation Effects of of Love 496 Adjuncts of Divine Inspiration 103 9 Admiration an effect of love 514 26 Administration of Grace not equal at all times 547 24 Advantage and Priviledge in the Participation of the Gifts of the Spirit 83 7 Advantage of the New Testament in our Access to God 155 2 Advantage of Duties vitiated in their Performance 249 28 Great Advantage of spiritual Experience 342 Affections wrought upon and excited by Convictions 200 18 Affections fixed by Grace on spiritual things 201 18 Affections when renewed work sensibly 353 Affections how depraved how sanctified 285 57 Affections the Means of Convictions 294 13 Afflictions how they purge away sin 391 9 Afflictions how sanctified and made usefull ibid. Various Aggravations of the Defilement of Sin 379 Aggravations of sin in them who have received a Principle of Grace 549 29 All personal Properties assigned unto the Holy Spirit in the Scripture 48 8 Alienation from the Life of God what it is 216 22 Alienation of the Minds of men from the Gospel on what Ground 233 54 Allusion unto Local Motion in sending of the Spirit whence taken 84 8 Angels Gods Host. 70 6 Ministry of Angels about the Body of Christ when dead 147 10 Anointing at the Inauguration of Governours what it signified 117 The Spirit of Antichrist what it is 41 17 An Anti-Spirit set up in Opposition to the Spirit of God 19 23 Apostasie of the Church in several Ages with respect unto the Persons of the Holy Trinity 24 27 Apostasie of Christian Churches in the Rejection of the Holy Spirit and his Work 25 27 Apostasie from beginnings of Conversion how brought on 300 24 Appellations or Titles of the Holy Spirit in the Scripture 34 9 Appearances of the Holy Spirit under visible Signs 52 15 Appearances of Persons in Divine Visions 108 14 All Apprehensions of Divine Operations to be tryed by the Rule of the Word 187 Apprehension of Eternal danger from the Law before Conversion 308 31 Application of the Blood of Christ for the Cleansing of Sin 371 1 Application to the Blood of Christ for the Cleansing of Sin and the Nature of it 387 388 389 s. 5. 400 405 Applications of the Death of Christ unto the subduing of Sin wherein it consists 494 495 36 Arguments in Prayer for the further Communications of the Spirit 359 4 Weak Arguments for Holiness prejudicial to it 498 2 Arguments to prove the Divine Personality of the Holy Ghost 47 48 c. 8 Articulate Voyces in Divine Revelations how formed 106 12 Internal Assistance of the Spirit of God necessary to every Act of Obedience 465 5 Assumption the only immediate Act of the Person of the Son towards the Humane Nature 129 4 Assurance accompanying Divine Revelations 104 10 Assurance of Success and final preservation an Encouragement to Duties of Holiness 529 21 Assurance of the End an Encouragement unto the use of the Means 530 23 Attonement or Satisfaction not required of Sinners 331 13 False Wayes of making Attonement the Ground of all Superstition ibid. Vain Attempts for the Mortification of Sin 478 8 Auricular Confession an Invention to accommodate the Inclinations of all Flesh 380 Authority in giving the Spirit respects his Gifts and Grace 81 4 Authority of God gives Efficacy to the Word 259 13 Authority of God to be alwayes considered in his Commands 537 10 Sense of the Authority of God to be carried into all our Occasions 542 17 B. Baalam how a Prophet and how a Sorcerer 110 17 Baptized into the Name of the Holy Spirit as into the Father and Son 51 14 Baptisme of Christ the time of his being anointed unto his Prophetical Office 139 140 5 Baptism is not Regeneration 179 15 All that are duely Baptized are not Regenerate 180 16 Baptism how it expresseth our Sanctification 371 2 Baptism washeth not away Sin virtute Operis operati 380 Beauty of the Soul in its Conformity unto God 376 5 Beginning and Ending of the Gift of Prophesie 100 6 Beginnings of Holiness small like seed 340 4 Beginning of Good from our selves a Pelagian Fiction 467 9 Believers alone receive the Spirit in what sense 82 5 Believers much unacquainted with the Nature of Holiness and their own interest therein 327 10 Believers the only Subject of Sanctification 356 6 Benefit and use of the Word Preached 341 5 Benignity and Charity the great Resemblances of God 515 28 Blasphemy of the Jewes against the Name of Jesus 3 3 Blasphemy against the Holy Ghost 64 29 Blindness of may about the Nature of Sin 479 11 The Blood of Christ how it cleanseth from sin 384 3 The Blood of Christ that purgeth sin is the Blood of his sacrifice 385 4 Blood in Sacrifice both Offered and Sprinkled 385 4 The Blood of Christs Sacrifice alwayes in the same condition as to Efficacy 386 Boasting and Despondency prevented by the same Means 345 6 Bodily strength given by the Spirit of God 118 24 Bodily Absence of Christ how supplyed by the Holy Spirit 161 6 Body of Christ formed of the substance of the Blessed Virgin Reasons thereof 132 The Body how depraved by Sin 366 The Body how sanctified 368 Bounty expressed in pouring forth the Spirit 87 13 The Spirit how called the Breath of Gods Mouth 39 13 How God Breathed into
whence voluntary and meritorious 146 9 Obligation unto Holiness no less under the Gospel than under the Law 535 6 All Obstacles removed by effectual Grace 270 30 Obstinacy and Stubbornness of the Heart by Nature 277 45 Obstructions of the Growth of Holiness 350 10 Occasions of spiritual decays in Grace 354 How Christ Offered himself to God through the Eternal Spirit 143 8 Office of Witness-bearing unto the Lord Christ discharged by the Holy Spirit 149 13 One singular Spirit of God declared in the Scripture 33 8 The Holy Spirit One dividing as he pleaseth to others 94 21 Operations of the Spirit called the Spirit by a Metonymy 33 8 Divine Operations of all sorts ascribed to the Holy Spirit 59 24 All Divine Operations ascribed unto God absolutely 68 1 Operations of the Holy Spirit on the Humane Nature of Christ of two sorts 128 2 Operations of the Holy Spirit on the Humane Nature of Christ notwithstanding its personal Vnion with the Son 129 3 Operations of the Holy Spirit in Conversion suited unto the Powers of our Souls 270 31 Two-fold Operation of Christ as Three in One 162 Opening of the Heavens what it signifies 52 15 Opinions in the Primitive Church falsly fathered on spiritual Revelations 15 19 Opposition to the Spirit of God and his Works with the Grounds of it 21 25 Pretences of Opposition unto the Spirit of God examined 21 25 Oppositions against the Church suppressed by the Spirit of God 78 16 No Opposition between Gods Commands and his Grace 167 Vniversal Opposition between Sin and Grace 477 7 Order of Divine Dispensations dependeth on the Order of the subsistence of the Divine Persons 39 14 Order of subsistence of the Holy Spirit in the Blessed Trinity 66 33 Order of Operation depending on the Order of Subsistence not the Order of Promination ibid. Outward Order in the Church of no use without the Presence and Work of the Spirit 158 4 Order in Subsistence gives Order in Operation 162 Order of the Mind in its first Creation 212 15 Order of the Gospel inverted by Prejudices 235 58 Order of Precedency in the Acts of Sanctification 410 1 Skill in the Original Text necessary to the Exposition of the Scripture 30 4 Original of all things in their several kinds 73 9 Original of the Spirits Acting in all his Works towards the Church 89 15 Where Original Sin is denyed Regeneration cannot be effected 186 24 Original Order of our Souls wherein it consisted 568 6 Outward Manner and wayes of Divine Revelations 106 11 P. Pains of Death how loosed towards Christ. 147 11 Vanity of Papal Inventions for the Purification of Sin 379 380 Partial departure of the Spirit from any 91 19 Partial Works deceitfull 369 Two Parts of the Life of God 423 16 Particular good End not sufficient to render a Duty Good or Holy 441 44 Peace with God preserved by Sanctification 323 3 How God sanctifieth us as the God of Peace ibid. Pelagius his Artifices 177 9 Doctrine of Pelagius 183 20 Pelagianism renewed 255 5 Pelagianisme reduced unto its Head 256 7 Difference between Pelagians and Semi-Pelagians 262 19 Pelagian Grace inconsistent with Prayer 265 24 Pelagius his Prayer 266 25 Pelagian Grace rejected 458 73 Pen-men of the Scripture whether all holy 111 18 Pen-men of the Scripture not left unto the use of their own Natural Abilities 114 20 Sinless Perfection not attainable in this Life 547 25 Persecution of Erring Persons vain and fruitless 19 20 23 Person of the Spirit and his Operations distinguished 33 8 Third Person in the Trinity whence called the Spirit 34 9 Person of the Father the Fountain of the Trinity 38 13 Some things not proper to a Person assigned to the Holy Ghost in what sence 48 9 The Person of the Holy Spirit not poured out but his Gifts and Graces 87 13 Every Divine Person Author of the same Work 68 1 The Person of Christ how the Fountain of all Grace 455 The whole Person of a Believer the subject of Sanctification 365 Divine Persons succeeded not to each other in their Operations 70 3 Manifestation of the distinction of Persons in the Divine Nature a great End in the Work of the New Creation 155 2 All Personal Properties assigned unto the Holy Spirit in the Scripture 48 8 Personal Vnion or the Subsistence of both the Natures of Christ in one Person the necessary Consequent of Assumption 129 5 Personality of the Holy Spirit from John 14. 15 16. 60 61 25 Perswasive Efficacy of the Word Preached 258 12 Perswasion conferres no Strength 262 21 Perswasions enable not men to convert themselves 266 25 Perswasions of Perfection ruinous to Holiness 355 Pharisaical Confidence 397 12 Wise Philosophers of Old the greatest Despisers of the Gospel 221 222 Physical Operations of Grace proved 269 29 Pleas for Balaam answered 111 112 19 Pleas of Pelagians 263 21 Vain Pleas for the Power of Free-will in Opposition to the Aids of the Spirit 471 15 Pleas for Holiness by unholy persons uncomely and dangerous 498 2 Pleas for Moral Vertue examined 506 15 Pollution or spiritual Defilement in Sin 372 3 Pollution of Sin that property of it whereby it is opposed to the Holiness of God 374 4 Habitual Pollution inconsistent with any Holiness 378 Pouring forth of the Spirit 86 11 Pouring forth of the Spirit alwayes respects the times of the Gospel 87 12 Power ascribed unto the Holy Spirit 58 22 Powers and Operations of Secondary Causes to be owned 77 15 Power of the Mind with respect unto spiritual things examined 216 23 Power in the Mind by Nature to discern spiritual things 221 30 Power of spiritual Darkness 227 43 Power of Darkness in the Devil 228 45 Powers and Duties of the Mind 236 60 Power unto Obedience in the State of Innocency 241 8 Power in Natural men beyond what they do or will use 245 20 Power in the Faculties of Nature as Corrupted 250 29 Power of the Word to prevail on the Souls of Men whereon it depends 258 13 Spiritual Power in the Habit of Holiness 432 31 Commands of the Covenant respect the Power administred in the Covenant 432 30 Spiritual Power wherein it consists 432 31 No Power in Believers unto Duties of Holy Obedience without assistance of the Spirit 465 c. Power administred by Christ enabling us to be Holy 502 8 No Power given by one Covenant to fulfill the Commands of the other 544 20 All power unto Obedience from Grace 546 22 Two-fold power necessary unto Obedience 547 26 Practice of Moral Vertue not Gospel Holiness 459 77 Pravity of Sin with respect unto the Holiness of God Two-fold 377 6 Praying for the Spirit prescribed as our Duty 123 124 5 Difference between the Prayers of Wicked men and of Believers 164 6 Prayers of the Church prove Effectual Grace 265 24 Prayers for Grace and Holiness of what Nature 348 349 9 Prayer for the Holy Spirit in what sence 357 2
well as of the Father what followeth thereon 130 8 The Spirit how and when given by Christ. 157 3 The Holy Spirit supplyes the Bodily absence of Christ. 158 5 How the Spirit glorified Christ. 161 The Spirit that is born of the Spirit what it is 173 3 Holy Spirit worketh by Means ordinarily 187 25 Things of the Spirit of God what they are 218 26 Holy Spirit the immediate Author of Regeneration 254 4 The Holy Spirit the immediate Sanctifier of all Believers 337 15 The Holy Spirit promised with respect unto his Effects 357 2 The Spirit that is formed in Believers what it is 418 12 Holy Spirit the principal efficient Cause of the Mortification of Sin 481 15 c. Vse of Spiritual Gifts 2 1 Abuse of Spiritual Gifts ibid. Spiritual Gifts their Author Nature Vse and End 5 6 7 4 5 6 7. Spiritual Mercies all from the Holy Spirit 125 7 No spiritual Good in any one by Nature 166 10 Spiritual Troubles by some despised 197 10 Spiritual and Natural how opposed 217 25 Spiritual things Foolishness unto men of corrupt Affections 233 53 Spring of spiritual Life in God 246 22 Spiritual Life what it is and wherein it doth consist 246 23 Spiritual things how spiritually to be discerned 282 53 Spiritual Life wherein it consists 419 13 Spiritual things how they are to be taught 460 78 Spiritual Life and Natural compared in their Powers and Acts. 465 7 Work of the Spirit towards the Humane Nature of Christ in the State of the Dead 146 10 State of Regeneration the same in all 179 14 Strength by spiritual Aids from the Holy Spirit 383 Strength administred in each Covenant to fulfill its tearms 545 21 Stupidity in sinning 397 12 Variety of Style in the Holy Scripture whence it proceedeth 114 20 Moral Suasion not the onely Means of Conversion 256 257 c. 7 8 Submission to the Will of God how acted in the Sufferings of Christ. 145 Submission to the Will of God promoted by thoughts of Eternal Love 527 17 All Sufficiency unto Obedience from God none in our selves 467 9 Suitableness between the Mind and Duty from Grace onely 437 Sun Moon and Starres the Host of Heaven 71 6 Supererogation the Vanity thereof 333 13 Supernatural principle of holiness wrought by the Holy Ghost 414 5 Suppositions of a State of Grace may be abused 355 Surprizals with a Spirit of Prophecy 86 11 Symbolical Actions how enjoyned the Prophets 109 15 T. Teaching by the Holy Ghost 59 25 Advantages in the Teachings of Christ above all others 559 12 How the Spirit teacheth us to pray 349 9 Temptations how they hinder and how they further the Growth of Holiness 352 Tempting of the Spirit wherein it consists 63 28 Testimony of the Spirit unto Christ with its Efficacy 150 Skill in the Original Text necessary to the Exposition of the Scripture 30 4 Thankfulness for Cleansing from sinne 403 Three things required to render man meet to live to God 76 14 Things represented in Vision to the Prophets 108 14 Things against the Light of Nature not really enjoyned the Prophets 109 15 Three things required unto the Writing of the Scripture 113 20 Things supposed unto the Work of the Holy Spirit towards the Church 155 2 The same things ascribed unto the Holy Spirit and unto Men in what sence 168 9 Things in the Power of our own Wills required in order unto our Regeneration 193 4 Things of the Spirit of God what they are 218 26 Spiritual Things Foolishness unto men of corrupt Affections 233 53 Tongues and Hands of the Prophets guided by the Holy Ghost 105 10 Mistake of sundry ancient Translations 30 3 Doctrine of the Trinity the great Foundation of all Religion 45 4 The holy Trinity revealed in the New Creation 126 8 Troubles wherein we stand in need of Consolation of two sorts 360 Truth a Grace expressing the Image of God 517 31 Tryal of Prophets and Prophecy under the Old Testament two-fold 18 22 Two-fold State of all Mankind 205 2 Two-fold Work of the Spirit in Sanctification and Supplications answering each other 348 9 V. Vanity of all Pleas and Pretences against the Divine Personality of the Holy Ghost 49 10 Vanity of the Mind what it is and wherein it consists 211 15 Vanity the Nature and Causes of it in the World 213 18 Vanity of Papal Inventions for the Purification of sin 379 380 Valuation of the Means of Cleansing from sin 403 14 Various Significations of the Name Spirit 30 31 32 33 2 3 4 5 6. Variety of Duties required unto the Mortification of Sin 490 28 All Vertue of the especial Operation of the Spirit of God 77 15 Moral Vertues and Endowments in Civil things wrought by the Holy Spirit 118 23 Moral Vertue is not the Holiness of Truth 326 8 Vertues to be imitated in Christ. 450 59 Name and Nature of Moral Vertue examined 459 78 Moral Vertue what intended thereby 506 15 View by Faith of the Blood of Christ as sacrificed and the Efficacy thereof 389 6 View of Sin under suffering usefull 392 View of the State of Nature necessary 393 10 Vindication of the true sence of the Law by Christ. 557 7 8 Vine and Branches their mutual Relation and In-being 456 70 No Violence or Force offered unto the Will by Grace 271 33 Prophetical Visions by the Representation of things to the outward senses 107 14 Visions and Representations of things of two sorts 108 14 What is required to render Visions Divine Revelations 109 14 No Vital Acts under the Power of Death spiritual 246 21 Vivification what it is 279 49 Divine Voluntary Actings constantly ascribed unto the Holy Spirit in the Scripture 49 10 Articulate Voyces in Divine Revelations how formed 106 12 Unalterable Decree of God that no unholy Person shall be saved 521 4 Guilt of Unbelief notwithstanding Natural Impotency 273 37 Unclean the same with Vnholy 370 Things unclean by the Law why made so 375 Uncleansed sinners can never come to the Enjoyment of God 394 10 Uncleansed Sinners can have no Communion with Christ. 406 16 Unction of Christ unto his Prophetical Office 139 4 Understanding with all the proper Acts of it ascribed unto the Spirit 55 19 The Understanding the use of it and how it is depraved 212 16 Understanding corrupted as to the Object of its Acting 281 52 No unholy Person can ever enjoy God 505 13 Vanity of Unholy Persons pretending an Interest in the Mediation of Christ. 562 19 Unholy Persons how of all others they dishonour Jesus Christ. 563 20 Personal Union or the subsistence of both the Natures of Christ in one Person the necessary Consequent of Assumption 129 5 Union with Christ notwithstanding the Defilement of Sin how possible 406 16 Union with Christ by Vertue of the New Creature 407 Union with Christ wherein it consists 419 13 Union with Christ and the Nature thereof 453 66 Whether Union goe before Sanctification and in