found in a better Condition And yet it were to be wished that even here bounds might be fixed unto the fierceness of some Mens Spirits But they will not suffer themselves to be so confined In many Places they are transported with Rage and Fury so as to stir up Persecution against such as are really anointed with the Spirit of Christ and that for no other Reason but because they are so Gal. 4. 29. Other things indeed are pretended by them but but all the World may see that they are not of such importance as to give Countenance unto their wrath This is the Latent cause which stirs it up and is oftentimes openly expressed Sect. 27 These things at present are charged only as the Miscarriages of Private Persons When they are received in Churches they are the Cause of and an Entrance into a Fatal Defection and Apostasy From the Foundation of the World the Principal Revelation that God made of himself was in the Oneness of his Nature and his Monarchy over all And herein the Person of the Father was immediately represented with his Power and Authority For he is the Fountain and Original of the Deity the other Persons as to their Subsistence being of him Only he did withal give out Promises concerning the peculiar Exhibition of the Son in the Flesh in an appointed season as also of the Holy Spirit to be given by him in an especial manner Hereby were their Persons to be signally glorifyed in this World it being the Will of God that all Men should honour the Son as they honoured the Father and the Holy Spirit in like manner In this state of things the only Apostacy of the Church could be Polutheisme and Idolatry Accordingly so it came to pass The Church of Israel was continually prone to these Abominations so that scarcely a Generation passed or very few wherein the Body of the People did not more or less defile themselves with them To wean and recover them from this Sin was the Principal End of the Preaching of those Prophets which God from time to time sent unto them 2 Kings 17. 13. And this also was the Cause of all the Calamities which befel them and of all the Judgments which God inflicted on them as is testifyed in all the Historical Books of the Old Testament and confirmed by Instances innumerable To put an End hereunto God at length brought a total Desolation upon the whole Church and caused the People to be carried into Captivity out of their own Land And hereby it was so far effected that upon their Return what-ever other sins they fell into yet they kept themselves from Idols and Idolatry Ezek. 16. 62 63. Chap. 23. vers 27 48. And the Reason hereof was because the time was now drawing nigh wherein they were to be tryed with another Dispensation of God The Son of God was to be sent unto them in the Flesh. To receive and obey him was now to be the principal Instance and Trial of their Faith and Obedience They were no longer to be tried merely by their Faith whether they would own only the God of Israel in opposition unto all false Gods and Idols for that Ground God had now absolutely won upon them But now all is to turn on this Hinge whether they would receive the Son of God coming in the Flesh according to the Promise Here the Generallity of that Church and People fell by their Unbelief apostatised from God and became thereby neither Church nor People Joh. 8. 24. They being rejected the Son of God calls and gathers another Church founding it on his own Person with Faith and the Profession of it therein Mat. 16. v. 18 19. In this new Church therefore this Foundation is fixed and this Ground made Good That Jesus Christ the Son of God is to be owned and honoured as we honour the Father 1 Cor. 3. 11. And herein all that are duly called Christians do agree as the Church of Israel did in one God after their return from the Captivity of Babylon But now the Lord Jesus Christ being ascended unto his Father hath committed his whole Affairs in the Church and in the World unto the Holy Spirit Joh. 16. 7 8 9 10 11. And it is on this Design of God that the Person of the Spirit may be singularly exalted in the Church unto whom they were so in the dark before that some none of the worst of them professed they had not so much as heard whether there were any Holy Ghost or no Acts 19. 2. that is at least as unto the peculiar Dispensation of him then introduced in the Church Wherefore the Duty of the Church now immediately respects the Spirit of God who acts towards it in the Name of the Father and of the Son And with respect unto him it is that the Church in its present state is capable of an Apostasy from God And whatever is found of this Nature amongst any here it hath its Beginning For the sin of despising his Person and rejecting his work now is of the same Nature with Idolatry of Old and the Jews Rejection of the Person of the Son And whereas there was a Releif provided against these Sins because there was a new Dispensation of the Grace of God to ensue in the Evangelical work of the Holy Ghost if Men sin against him and his operations containing the Perfection and Complement of God's Revelation of himself unto them their Condition is deplorable Sect. 28 It may be some will say and plead that whatever is spoken of the Holy Ghost his Graces Gifts and Operations did entirely belong unto the first Times of the Gospel wherein they were manifested by visible and wonderful Effects To those times they were confined and consequently that we have no other Interest or concern in them but as in a recorded Testimony given of old unto the Truth of the Gospel This is so indeed as unto his Extraordinary and miraculous operations But to confine his whole Work thereunto is plainly to deny the Truth of the Promises of Christ and to overthrow his Church For we shall make it undenyably evident that none can believe in Jesus Christ or yield Obedience unto him or Worship God in him but by the Holy Ghost And therefore if the whole Dispensation of him and his Communications unto the Souls of Men do cease so doth all Faith in Christ and Christianity also Sect. 29 On these and the like Considerations it is that I have thought it necessary for my self and unto the Church of God that the Scripture should be diligently searched in and concerning this great matter For none can deny but that the Glory of God the Honour of the Gospel the Faith and Obedience of the Church with the Everlasting Welfare of our own Souls are deeply concerned herein Sect. 30 The Apostle Peter treating about the Great things of the Gospel taught by himself and the Rest of the Apostles of our Lord Jesus Christ tells
9. So the Evil Spirit came upon him to excite out of his own adust Melancholy discontents fears a sense of Guilt as also to impress terrifying thoughts and Apprehensions on his Imagination For so it is said an Evil Spirit from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 16. 14. terrified him frightened him with dreadful Agitations of Mind And that we may touch a little on this by the way The Foundation of this Trouble and distress of Saul lay in himself For as I do grant that he was sometimes under an immediate Agitation of Body and Mind from the powerful Impressions of the Devil upon him for under them it is said he prophesied in the midst of the House 1 Sam. 18. 10. which argues an extraordinary and involuntary Effect upon him yet principally he wrought by the Excitation and Provocation of his Personal Distempers Moral and Natural For these have in themselves a great Efficacy in cruciating the Minds of Guilty Persons So Tacitus observes out of Plato Annal. lib. 6. Neque frustra praestantissimus humanae sapientiae firmare solitus est si recludantur Tyrannorum mentes posse aspici laniatus ictus quando ut corpora verberibus ita saevitia libidine malis consultis animus dilaceretur The most Eminent Wiseman was not wont in vain to affirm that if the minds of Tyrants were laid open and discovered it would be seen how they were cruciated and punished seeing that as the Body is rent and torn by stripes so is the Mind by cruelty Lusts evil Counsels and Undertakings so he as I suppose from Plato de Repub. lib. 9. Where Socrates disputes sundry things to that purpose And another Roman Historian gives us a signal Instance hereof in Jugurtha after he had contracted the Guilt of many horrible wickednesses And yet this Work in it self is of the same kind with what God sometimes employs holy Angels about because it is the Execution of his Righteous Judgments So it was a watcher and an Holy One that in such a Case smote Nebuchadnezzar with a sudden madness and frenzy Dan. 4. 13 14. Sect. 12 To return as he is called the Holy so he is the Good Spirit of God Psal. 143. v 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Spirit is Good lead me into the Land of Uprightness So Ours Rather Thy Good Spirit shall lead Me. Or as Junius Spiritu tuo bono deduc me lead me by thy Good Spirit The Chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Good Spirit of thy Holiness or thy Holy Good Spirit Didymus Lib. 2. de Spirit Sanc. says that some Copies here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Remembrance whereof is in the M. S. of Tâ—cla and not elsewhere So Nehem. 9. 10. Thou gavest them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Good Spirit of thine to instruct them And he is called so principally from his Nature which is essentially Good as there is none Good but One that is God Matth. 19. 17. as also from his Operations which are all Good as they are Holy and unto them that believe are full of goodness in their Effects Crel Prolegom p. 7. distinguisheth between this Good Spirit and the Holy Spirit or the Holy Ghost For this Good Spirit he would confine unto the Old Testament making it the Author or Cause of those Gifts of Wisdom Courage Prudence and Government that were granted unto many of the People of old So it is said of Bezaliel That he was filled with the Spirit of God in Wisdom and Understanding and in Knowledg Exod. 31. 3. So Chap. 35. 31. That is saith he with this Good Spirit of God So also it is pretended in all those Places where the Spirit of God is said to come on Men to enable them unto some great and extraordinary Work as Judg. 3. 10. But this is plainly to contradict the Apostle who tells us that there are indeed various Operations but one Spirit and that the one and self same Spirit worketh all these things as he pleaseth And if from every different or distinct Effect of the Spirit of God we must multiply Spirits and assign every one of them to a distinct Spirit no Man will know what to make of the Spirit of God at last Probably we shall have so many feigned Spirits as to lose the only true One. As to this particular Instance David prays that God would lead him by his Good Spirit Psal. 143. 10. Now certainly this was no other but that Holy Spirit which he prays in another place that the Lord would not take from him Psal. 51. 11. Take not thy Holy Spirit from me which is confessed to be the Holy Ghost This he also mentions 2 Sam. 23. 2. The Spirit of the Lord spake by me and his Word was in my Tongue And what Spirit this was Peter declares 1 Epist. Chap. 1. v. 21. The Holy Men of God spake in old time as they were moved by the Holy Ghost So vain is this pretence Sect. 13 Again He is commonly called the Spirit of God and the Spirit of the Lord So in the first mention of Him Gen. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of God moved on the Face of the Waters And I doubt not but that the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim which includes a plurality in the same Nature is used in the Creation and the whole Description of it to intimate the Dictinction of the Divine Persons For presently upon it the Name Jehovah is mentioned also Chap. 2. 4. but so as Elohim is joyned with it But that Name is not used in the account given us of the Work of Creation because it hath respect onely unto the Unity of the Essence of God Now the Spirit is called the Spirit of God originally and principally as the Son is called the Son of God For the Name of God in those Enunciations is taken personally for the Father that is God the Father the Father of Christ and our Father John 20. 17. And he is thus termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the account of the Order and Nature of Personal Subsistence and Distinction in the Holy Trinity The Person of the Father being Fons Origo Trinitatis the Son is from him by eternal Generation and is therefore his Son the Son of God whose denomination as the Father is originally from hence even the Eternal Generation of the Son So is the Person of the Holy Spirit from him by eternal Procession or Emanation Hence is that Relation of his to God even the Father whence he is called the Spirit of God And he is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit that is of God which proceedeth from him as a Distinct Person This therefore arising from and consisting in his proceeding from him he is called Metaphorically the Breath of his Mouth as proceeding from him by an eternal Spiration On this Foundation and Supposition he is
that is an Infinitely Glorious Good Wise Holy Powerful Righteous self-subsisting self-sufficient All-sufficient Being the Fountain Cause and Author of Life and Being to all things and of all that is Good in every kind the First Cause last End and absolutely Sovereign Lord of all the Rest and All-satisfactory Reward of all other Beings therefore is he by us to be adored and Worshipped with Divine and Religious Worship Hence are we in our Hearts Minds and Souls to Admire Adore and Love Him his Praises are we to celebrate Him to Trust and fear and so to resign our selves and all our concernments unto his Will and Disposal to regard him with all the Acts of our Minds and Persons answerably to the Holy Properties and Excellencies of his Nature This it is to glorify him as God For seeing of him and through him and to him are all things to him must be Glory for ever Rom. 11. 36. Believing that God thus is and that he is a Rewarder of them that seek him is the Ground of all Coming unto God in his Worship Heb. 11. 6. And herein lies the sin of Men that the invisible things of God being Manifest unto them even his Eternal Power and Godhead yet they do not Glorify him as God Rom. 1. 21. This is to Honour Worship Fear God for himself that is on the Account of what he is himself Where the Divine Nature is there is the true proper formal Object of Religious worship and where that is not it is Idolatry to ascribe it to or exercise it towards any And this God instructs us in in all those Places where the Proclaimes his Name and describes his Eternal Excellencies and that either absolutely or in Comparison with other things All is that we may know him to be such a one as is to be Worshipped and Glorified for himself or his own sake Sect. 3 Secondly The Revelation that God is pleased to make of himself unto us gives the Rule and measure of all Religious Worship and Obedience His Being absolutely considered as comprehending in it all infinitely Divine Perfections is the formal Reason of our Worship but this Worship is to be directed guided regulated by the Revelation he makes of that Being and of those Excellencies unto us This is the End of Divine Revelation namely to direct us in paying that Homage which is due unto the Divine Nature I speak not now only of Positive Institutions which are the free Effects of the Will of God depending originally and solely on Revelation and which therefore have been various and actually changed But this is that which I intend Look what way soever God manifesteth his Being and Properties unto us by his Works or his Word our Worship consisteth in a due Application of our Souls unto him according to that Manifestation of himself Sect. 4 Thirdly God hath revealed or manifested himself as Three in One. And therefore as such is to be worshipped and glorified by us that is as three distinct Persons subsisting in the same Infinitely Holy One individed Essence This Principle might be and had not that labour been obviated ought to have been here at large confirmed it being that which the whole ensuing Discourse doth presuppose and lean upon And in truth I fear that the failing of some Mens Profession begins with their Relinquishment of this Foundation It is now evident unto all that here hath been the fatal miscarriage of those poor deluded Souls amongst us whom they call Quakers And it is altogether in vain to deal with them about other Particulars whilst they are carried away with Infidelity from this Foundation Convince any of them of the Doctrine of the Trinity and all the rest of their Imaginations vanish into Smoak And I wish it were so with them only There are others and those not a few who either reject the Doctrine of it as false or despise it as unintelligible or neglect it as useless or of no great Importance I know this Ulcer lies hid in the minds of many and cannot but expect when it will break out and cover the whole Body with its Defilements whereof they are Members But these things are left to the care of Jesus Christ. The Reason why I shall not in this place insist professedly on the Confirmation and Vindication of this Fundamental Truth is because I have done it elsewhere as having more than once publickly cast my Mite into this Sanctuary of the Lord for which and the like services wherein I stand indebted unto the Gospel I have met with that Reward which I did alwayes except For the present I shall only say that on this Supposition that God hath revealed himself as Three in One He is in all our Worship of him so to be considered And therefore in our Initiation into the Profession and Practice of the Worship of God according to the Gospel we are in our Baptism ingaged to it In the Name of the Father the Son and the Holy Ghost Mat. 28. 19. This is the Foundation of our doing all the things that Christ commands us v. 20. Unto this Service we are solemnly dedicated namely of God as Father Son and Holy Spirit as they are each of them equally participant of the same Divine Nature Sect. 5 Fourthly These Persons are so distinct in their peculiar Subsistence that distinct Actings and Operations are ascribed unto them And these Actings are of two sorts 1. Ad intra which are those internal Acts in one Person whereof another Person is the Object And these Acts ad invicem or intra are natural and necessary inseparable from the Being and Existence of God So the Father knows the Son and loveth him and the Son seeth knoweth and loveth the Father In these mutual Actings one Person is the Object of the Knowledg and Love of the other John 3. 35. The Father loveth the Son and hath given all things into his hand Chap. 5. 20. The Father loveth the Son Matth. 11. 27. No Man knoweth the Son but the Father neither knoweth any Man the Father save the Son John 6. 46. None hath seen the Father save he which is of God he hath seen the Father This mutual Knowledg and Love of Father and Son is expressed at large Prov. 8. 22. which place I have opened and vindicated elsewhere And they are Absolute Infinite Natural and Necessary unto the Being and Blessedness of God So the Spirit is the mutual Love of the Father and the Son knowing them as he is known and searching the deep things of God And in these mutual internal eternal Actings of themselves consists much of the infinite Blessedness of the Holy God Again 2. there are distinct Actings of the several Persons ad extra which are voluntary or effects of Will and Choice and not natural or necessary And these are of two sorts 1. Such as respect one another For there are external Acts of one Person towards another but then the Person that is the Object
of these actings is not considered absolutely as a Divine Person but with respect unto some peculiar Dispensation and Condescention So the Father gives sends commands the Son as he had condescended to take our Nature upon him and to be the Mediator between God and Man So the Father and the Son do send the Spirit as he condescends in an especial manner to the Office of being the Sunctifier and Comforter of the Church Now these are free and voluntary Acts depending upon the Sovereign Will Counsel Pleasure of God and might not have been without the least diminution of his Eternal Blessedness 2. There are especial Acts ad extra towards the Creatures This the whole Scripture testifieth unto so that it is altogether needless to confirm it with particular Instances None who have learned the first Principles of the Doctrine of Christ but can tell you what works are ascribed peculiarly to the Father what to the Son and what to the Holy Ghost Besides this will be manifested afterwards in all the distinct Actings of the Spirit which is sufficient for our purpose Sect. 6 Fifthly Hence it follows unavoidably that this Spirit of whom we treat is in himself a distinct living powerful intelligent divine Person for none other can be the Author of those internal and external Divine Acts and Operations which are ascribed unto him But here I must stay a little and firm that Foundation which we build upon For we are in the Investigation of those things which that one and self-same Spirit distributeth according to his own Will And it is indispensibly necessary unto our present Design that we enquire who and what that one and self-same Spirit is seeing on him and his Will all these things do depend And we do know likewise that if men prevail in the Opposition they make unto his Person it is to no great purpose to concern our selves in his Operations For the Foundation of any Fabrick being taken away the Superstructure will be of no use nor abide Sect. 7 The Opposition that is made in the World against the Spirit of God Doctrinally may be reduced unto two Heads For some there are who grant his Personality or that he is a distinct self-subsisting Person but they deny his Deity deny him to be a participant of the Divine Nature or will not allow him to be God A Created Finite Spirit they say he is but the chiefest of all Spirits that were created and the Head of all the Good Angels Such a Spirit they say there is and that he is called the Spirit of God or the Holy Ghost upon the account of the Work wherein he is employed This way went the Macedonian Hereticks of old and they are now followed by the Mahumetans and some of late among our selves have attempted to revive the same Frenzy But we shall not need to trouble our selves about this Notion The folly of it is so evident that it is almost by all utterly deserted For such things are affirmed of the Holy Ghost in the Scripture as that to assert his Personality and deny his Deity is the utmost madness that any one can fall into in Spiritual things Wherefore the Socinians the present great Enemies of the Doctrine of the Holy Trinity and who would be thought to go soberly about the work of destroying the Church of God do utterly reject this Plea and Pretence But that which they advance in the room of it is of no less pernitious Nature and Consequence For granting the things assigned to him to be the Effects of Divine Power they deny his Personality and assert that what is called by the Name of the Spirit of God or the Holy Spirit is nothing but a Quality in the Divine Nature or the Power that God puts forth for such and such purpose which yet is no new invention of theirs I do not design here professedly to contend with them about all the Concernments of this Difference for there is nothing of importance in all their Pretences or Exceptions but it will in one place or other occur unto consideration in our Progress I shall onely at present confirm the Divine Personality of the Holy Ghost with one Argument which I will not say is such as no Man can return the shew of an Answer unto For what is it that the Serpentine Wits of Men will not pretend an Answer unto or an Exception against if their Lusts and Prejudices require them so to do But I will boldly say it is such as that the Gates of Hell shall never prevail against it in the Hearts of true Believers the strengthning of whose Faith is all that in it I do aim at And if it doth not unto all unprejudiced Persons evince the Truth and Reality of the Divine Personality of the Holy Ghost it must certainly convince all Men that nothing which is taught or delivered in the Scripture can possibly be understood Sect. 8 One Consideration which hath in part been before proposed I shall premise to free the Subject of our Argument from Ambiguity And this is that this Word or Name Spirit is used sometimes to denote the Spirit of God himself and sometimes his Gifts and Graces the Effects of his Operations on the Souls of Men. And this our Adversaries in this Cause are forced to confess and thereon in all their Writings distinguish between the Holy Spirit and his Effects This alone being supposed I say it is impossible to prove the Father to be a Person or the Son to be so both which are acknowledged any other way than we may and do prove the Holy Ghost to be so For he to whom all personal Properties Attributes Adjuncts Acts and Operations are ascribed and unto whom they do belong and to whom nothing is or can be truly and properly ascribed but what may and doth belong unto a Person he is a Person and him are we taught to believe so to be So know we the Father to be a Person as also the Son For our Knowledg of things is more by their Properties and Operations than by their Essential Forms Especially is this so with respect to the Nature Being and Existence of God which are in themselves absolutely Incomprehensible Now I shall not confirm the Assumption of this Argument with reference unto the Holy Ghost from this or that particular Testimony nor from the Assignation of any single Personal Property unto him but from the constant Uniform Tenor of the Scripture in ascribing all these Properties unto him And we may add hereunto that things are so ordered in the Wisdom of God that there is no Personal Property that may be found in an Infinite Divine Nature but it is in One place or other ascribed unto him Sect. 9 There is no Exception can be laid against the force of this Argument but only that some things on the One hand are ascribed unto the Spirit which belong not unto a Person nor can be spoken of him
Initiation into Covenant with God Mat. 28. 19. Our Lord Jesus Christ commands his Apostles to Disciple all Nations baptizing them in the Name of the Father and the Son and the Holy Ghost This is the Foundation we lay of all our Obedience and Profession which are to be regulated by this initial Ingagement Now no Man will or doth deny but that the Father and the Son are distinct Persons Some indeed there are who deny the Son to be God but none are so mad as to deny him to be a Person though they would have him only to be a Man All grant him whether God and Man or only Man to be a distinct Person from the Father Now what confusion must this needs introduce to add to them and to joyn equally with them as to all the concerns of our Faith and Obedience the Holy Ghost if he be not a Divine Person even as they If as some fancy he be as Person indeed but not one that is Divine but a Creature then here is openly the same Honour assigned unto him who is no more as unto God himself This elsewhere the Scripture declares to be Idolatry to be detested Gal. 1. 8. Rom. 1. 25. And if he be not a Person but a Vertue and Quality in God and Emanation of Power from him concerning which our Adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak things portentous and unintelligible what sense can any Man apprehend in the Words Sect. 12 Besides whatever is ascribed unto the other Persons either with respect unto themselves or our Duty towards them is equally ascribed unto the Holy Ghost For whatsoever is intended by the Name of the Father and the Son he is equally with them concerned therein It is not the Name Father and the name Son but the Name of God that is of them both that is intended It is a Name common to them all and distinctly applyed unto them all but they have not in this sense distinct or divers Names And by the Name of God either his Being or his Authority is signified for other intention of it none have been able to invent Take the Name here in either sense and it is sufficient as to what we intend For if it be used in the first way then the Being of the Spirit must be acknowledged to be the same with that of the Father If in the latter he hath the same Divine Authority with him He who hath the Nature and Authority of God is God is a Divine Person Sect. 13 Our Argument then from hence is not meerly from his being joyned with the Father and the Son for so as to some Ends and Purposes any Creatures may be joyned with them This our Adversaries prove from Acts 20. 32. Ephes. 6. 10. Phil. 3. 10. 2 Thess. 1. 9. and might do it from other places innumerable although the first of these will not confirm what it is produced to give countenance unto Schlicting de Trinitat ad Meisner p. 605. But it is from the manner and end of his being conjoyned with the Father and the Son wherein their Name that is their Divine Nature and Authority are ascribed unto him that we argue Sect. 14 Again we are said to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into his Name And no sense can be affixed unto these words but what doth unavoidably include his Personality For two things they may and do intend nor any thing else but what may be reduced unto them First Our Religious owning the Father Son and Holy Ghost in all our Divine Worship Faith and Obedience Now as we own and avow the One so we do the Other for we are alike baptized into their Name equally submitting to their Authority and equally taking the Profession of their Name upon us If then we avow and own the Father as a Distinct Person so we do the Holy Ghost Again by being baptized into the Name of the Father and of the Son and of the Holy Ghost we are sacredly initiated and consecrated or dedicated unto the Service and Worship of the Father Son and Holy Ghost This we take upon us in our Baptism Herein lies the Foundation of all our Faith and Profession with that engagement of our selves unto God which constitutes our Christianity This is the Pledg of our entrance into Covenant with God and of our giving up our selves unto him in the solemn Bond of Religion Herein to conceive that any one who is not God as the Father is who is not a Person as he is also and the Son likewise is joyned with them for the ends and in the manner mentioned without the least note of Difference as to Deity or Personality is a strange fondness destructive of all Religion and leading the minds of men towards Polytheism And as we ingage into all Religious Obedience unto the Father and Son herein to believe in them trust fear honour and serve them so we do the same with respect unto the Holy Ghost which how we can do if he be not as they are no Man can understand We do not then in this Case from hence merely plead our being baptized into the Holy Ghost as some pretend Nor indeed are we said so to be Men may figuratively be said to be baptized into a Doctrine when their Baptism is a Pledg and Token of their Profession of it So the Disciples whom the Apostle Paul met withal at Ephesus Acts 19. 3. are said to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the baptism of John that is the Doctrine of Repentance for the forgiveness of sins whereof his Baptism was a Pledg So also the Israelites are said to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Moses 1 Cor. 10. 2. because he led and conducted them through the Sea when they were Sprinkled with the Waves of it is a token of their Initiation into the Rites and Ceremonies which he was to deliver unto them But we are said to be baptized into his Name which is the same with that of the Father and Son And certainly this Proposal of God as Father Son and Holy Ghost to be the Object of all our Faith and Worship and our ingagement hereunto required as the Foundation of all our present Religion and future Hopes being made unto us and that under one and the same Name if the Doctrine of a Trinity of Persons subsisting in the same individed Essence be not taught and declared in these words we may justly despair of ever having any Divine Mystery manifested unto us Sect. 15 2. His Appearance in and under a visible sign argues his Personal Existence This is related Matth. 3. 16. Luke 3. 22. John 1. 32. Luke speaks first in general that he descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Bodily shape or Appearance And they all agree that it was the shape of a Dove under which he appeared The words in Matthew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saw the Spirit of God descending like a Dove and lighting or
Discourse of our Saviour Matth. 12. 24. The Pharisees said He doth not cast out Devils but by Beelzebub the Prince of Devils v. 28. If I cast out Devils by the Spirit of God then the Kingdom of God is come unto you v. 31 32. Wherefore I say unto you All manner of Sin and Blasphemy shall be forgiven unto Men but the Blasphemy against the Holy Ghost shall not be forgiven unto Men And whosoever speaketh a word against the Son of Man it shall be forgiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him To the same purpose see Luk. 12. 8 9 10. The Spirit is here expresly distinguished from the Son as one Person from another They are both spoken of with respect unto the same things in the same manner and the things mentioned are spoken concerning them universally in the same sense Now if the Holy Ghost were only the Vertue and Power of God then present with Jesus Christ in all that he did Christ and that Power could not be distinctly spoken against for they were but one and the same The Pharisees blasphemed saying That he cast out Devils by Beelzebub the Prince of Devils A Person they intended and so expressed him by his Name Nature and Office To which our Saviour replies that he cast them out by the Spirit of God A Divine Person opposed to him who is Diabolical Hereunto he immediately subjoyns his Instruction and Caution that they should take heed how they blasphemed that Holy Spirit by assigning his Effects and Works to the Prince of Devils And blasphemy against him directly manifests both what and who He is especially such a peculiar blasphemy as carrieth an aggravation of Guilt along with it above all that Humane Nature in any other Instance is capable of It is supposed that blasphemy may be against the Person of the Father So was it in him who blasphemed the Name of Jehovah and cursed by it Levit. 24. 11. The Son as to his distinct Person may be blasphemed so it is said here expresly and thereon it is added that the Holy Ghost also may be distinctly blasphemed or be the immediate Object of that Sin which is declared to be inexpiable To suppose now that this Holy Ghost is not a Divine Person is for Men to dream whilst they seem to be awake Sect. 30 I suppose by all these Testimonies we have fully confirmed what was designed to be proved by them namely that the Holy Spirit is not a Quality as some speak residing in the Divine Nature not a meer Emanation of Vertue and Power from God not the acting of the Power of God in and unto our Sanctification but an Holy Intelligent Subsistent or Person And in our Passage many Instances have been given whence it is undeniably evident that he is a Divine Self-sufficient Self-subsisting Person together with the Father and the Son equally participant of the Divine Nature Nor is this distinctly much disputed by them with whom we have to do For they confess that such things are ascribed unto him as none but God can effect Wherefore denying him so to be they lay up all their hopes of success in denying him to be a Person But yet because the Subject we are upon doth require it and it may be useful to the Faith of some I will call over a few Testimonies given expresly unto his Deity also Sect. 31 First He is expresly called God and having the Name of God properly and directly given unto him with respect unto Spiritual Things or things peculiar unto God he must have the Nature of God also Acts 5. 3. Ananias is said to lie to the Holy Ghost This is repeated and interpreted v. 4. Thou hast not lyed unto Men but unto God The Declaration of the Person intended by the Holy Ghost is added for the aggravation of the Sin for he is God The same Person the same Object of the sin of Ananias is expressed in both places and therefore the Holy Ghost is God The word for lying is the same in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only it is used in a various construction v. 3. It hath the Accusative Case joyned unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou shouldest deceive or think to deceive or attempt to deceive the Holy Ghost How by lying unto him in making a Profession in the Church wherein he presides of that which is false This is explained v. 4. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast lyed unto God the Nature of his Sin being principally intended in the first place and the Object in the latter Wherefore in the progress of his Discourse the Apostle calls the same sin a tempting of the Spirit of the Lord vers 9. It was the Spirit of the Lord that he lyed unto when he lyed unto God These three Expressions the Holy Ghost God the Spirit of the Lord do denote the same thing and Person or there is no coherence in the Discourse It is excepted that what is done against the Spirit is done against God because he is sent by God It is true as he is sent by the Father what is done against him is morally and as to the Guilt of it done against the Father And so our Saviour tells us with respect unto what was done against himself For saith he He that despiseth me despiseth him that sent me But directly and immediately both Christ and the Spirit were sinned against in their own Persons He is God here provoked So also He is called Lord in a sense appropriate unto God alone 2 Cor. 3. 17 18. Now the Lord is that Spirit and we are changed from Glory to Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Lord the Spirit or the Spirit of the Lord where also Divine Operations are ascribed unto him What is affirmed to this purpose 1 Cor. 12. 6 7 8. hath been observed in the opening of the beginning of that Chapter at the beginning of our Discourse The same also is drawn by just Consequence from the comparing of Scriptures together wherein what is spoken of God absolutely in one place is applyed directly and immediately unto the Holy Ghost in another To instance in one or two particulars Levit. 26. 11 12. I will saith God set my Tabernacle amongst you and I will walk among you and will be your God and ye shall be my People The accomplishment of this Promise the Apostle declares 2 Cor. 6. 16. Ye are the Temple of the Living God as God hath said I will dwell in them and walk amongst them and I will be their God and they shall be my People How and by whom is this done 1 Cor. 3. 16 17. Know you not that ye are the Temple of God and that the Spirit of God dwelleth in you If any Man defile the Temple of God him will God destroy for the Temple of God is Holy which ye are If it were then God who of old promised to dwell in his People
and to make them his Temple thereby then is the Holy Spirit God for he it is who according to that Promise thus dwelleth in them So Deut. 32. 12. speaking of the People in the Wilderness he saith The Lord alone did lead him And yet speaking of the same People at the same time it is said That the Spirit of the Lord did lead them and caused them to rest Isa. 63. 14. The Spirit of the Lord therefore is Jehovah or Jehovah alone did not lead them That also which is called in the same People their sinning against God and provoking the most High in the Wilderness Psalm 78. 17 18. is termed their rebelling against and vexing the Holy Spirit Isa. 63. 10 11. And many other Instances of an alike Nature have been pleaded and vindicated by others Sect. 32 Add hereunto in the last place that Divine Properties are assigned unto him As Eternity Heb. 9. 14. He is the Eternal Spirit Immensity Psalm 139. 7. Whither shall I flee from thy Spirit Omnipotency Micah 2. 8. The Spirit of the Lord is not straitned compared with Isa. 40. 28. The Power of the Spirit of God Rom. 15. 19. Prescience Acts 1. 16. This Scripture must be fulfilled which the Holy Ghost by the Mouth of David spake before concerning Judas Omniscience 1 Cor. 2. 10 11. The Spirit searcheth all things even the deep things of God Sovereign Authority over the Church Acts 13. 3. Acts 20. 28. The Divine Works also which are assigned unto him are usually and to good purpose pleaded in the vindication of the same Truth But these in the progress of our Discourse I shall have occasion distinctly to consider and inquire into and therefore shall not in this place insist upon them What hath been proposed cleared and confirmed may suffice as unto our present purpose that we may know who He is concerning whom his Works and Grace we do design to Treat Sect. 33 I have but one thing more to add concerning the Being and Personality of the Holy Spirit And this is that in the Order of Subsistence He is the Third Person in the Holy Trinity So it is expressed in the solemn Numeration of them where their Order gives great direction unto Gospel-Worship and Obedience Matth. 28. 18. Baptizing them in the Name of the Father and of the Son and of the Holy Ghost This Order I confess in their Numeration because of the Equality of the Persons in the same Nature is sometimes varied So Rev. 1. 4 5. Grace be unto you and Peace from him which is and which was and which is to come and from the seven Spirits which are before his Throne and from Jesus Christ. The Holy Spirit under the name of the seven Spirits before the Throne of God because of his various and perfect Operations in and towards the Church is reckoned up in order before the Son Jesus Christ. And so in Paul's euctical conclusion unto his Epistles the Son is placed before the Father 2 Cor. 13. 14. The Grace of the Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all And some think that the Holy Ghost is mentioned in the first place Col. 2. 2. The acknowledgment of the Mystery of God and of the Father and of Christ. In this expression of them therefore we may use our liberty they being all one God over all blessed for ever But in their true and natural Order of Subsistence and consequently of Operation the Holy Spirit is the Third Person For as to his Personal Subsistence he proceedeth from the Father and the Son being equally the Spirit of them both as hath been declared This constitutes the natural Order between the Persons which is unalterable On this depends the Order of his Operation for his working is a consequent of the Order of his Subsistence Thus the Father is said to send him and so is the Son also John 14. 16 26. Chap. 16. 7. And he is thus said to be sent by the Father and the Son because he is the Spirit of the Father and Son proceeding from both and is the next cause in the Application of the Trinity unto External Works But as he is thus sent so his own Will is equally in and unto the Work for which he is sent As the Father is said to send the Son and yet it was also his own Love and Grace to come unto us and to save us And this ariseth from hence that in the whole Oeconomy of the Trinity as to the Works that outwardly are of God especially the Works of Grace the order of the Subsistence of the Persons in the same Nature is represented unto us and they have the same dependance on each other in their Operations as they have in their Subsistence The Father is the Fountain of all as in Being and Existence so in Operation The Son is of the Father begotten of him and therefore as unto his Work is sent by him But his own Will is in and unto what he is sent about The Holy Spirit proceedeth from the Father and the Son and therefore is sent and given by them as to all the Works which he immediately effecteth but yet his own Will is the direct Principle of all that he doth He divideth unto every one according to his own Will And thus much may suffice to be spoken about the Being of the Holy Spirit and the order of his Subsistence in the Blessed Trinity Peculiar Works of the HOLY SPIRIT in the First or Old Creation CHAP. IV. 1. Things to be observed in Divine Operations The Works of God how ascribed absolutely unto God and how distinctly to each Person 2. The Reason hereof 3. Perfecting Acts in Divine Works ascribed unto the Holy Spirit and why 4 5. Peculiar Works of the Spirit with respect unto the Old Creation 6. The Parts of the Old Creation Heaven and its Host. What the Host of Heaven The Host of the Earth 7. The Host of Heaven compleated by the Spirit 8. And of the Earth 9. His moving on the Old Creation Psal. 104. 30. 10. The Creation of Man the Work of the Spirit therein 11 12 13 14 15. The Work of the Spirit in the preservation of all things when created Natural and Moral 16. Farther Instances thereof in and out of the Church 17. Work of the Spirit of God in the Old Creation why sparingly delivered Sect. 1 INtending to treat of the Operations of the Holy Ghost or those which are peculiar unto him some things must be premised concerning the Operation of the Godhead in general and the manner thereof And they are such as are needful to guide us in many Passages of the Scripture and to direct us aright in the Things in particular which now lie before us I say then 1. that all Divine Operations are usually ascribed unto God absolutely So it is said God made all things and so of all other Works whether in Nature or in
Grace And the reason hereof is because the several Persons are individed in their Operations acting all by the same Will the same Wisdom the same Power Every Person therefore is the Author of every Work of God because each Person is God and the Divine Nature is the same individed Principle of all Divine Operations And this ariseth from the Unity of the Persons in the same Essence But as to the manner of Subsistence therein there is Distinction Relation and Order between and among them And hence there is no Divine Work but is distinctly assigned unto each Person and eminently unto one So is it in the Works of the Old Creation and so in the New and in all particulars of them Thus the Creation of the World is distinctly ascribed to the Father as his Work Acts 4. 24. And to the Son as his John 1. 3. and also to the Holy Spirit Job 33. 4. but by the way of eminence to the Father and absolutely to God who is Father Son and Holy Spirit Sect. 2 The Reason therefore why the Works of God are thus distinctly ascribed unto each Person is because in the individed Operation of the Divine Nature each Person doth the same Work in the Order of their Subsistence not one as the Instrument of the other or meerly employed by the other but as one common Principle of Authority Wisdom Love and Power How come they then eminently to be assigned one to one Person another to another As unto the Father are assigned Opera Naturae the Works of Nature or the Old Creation to the Son Opera Gratiae procuratae all Divine Operations that belong unto the recovery of Mankind by Grace and unto the Spirit Opera Gratiae applicatae the Works of God whereby Grace is made effectual unto us And this is done 1. when any especial Impression is made of the especial property of any Person on any Work then is that work assigned peculiarly to that Person So there is of the Power and Authority of the Father on the Old Creation and of the Grace and Wisdom of the Son on the New 2. Where there is a peculiar condescention of any Person unto a Work wherein the others have no concurrence but by Approbation and Consent Such was the susception of the Humane Nature by the Son and all that he did therein And such was the Condescention of the Holy Ghost also unto his Office which intitles him peculiarly and by way of Eminence unto his own immediate Works Sect. 3 2. Whereas the Order of Operation among the Distinct Persons depends on the Order of their Subsistence in the Blessed Trinity in every great Work of God the Concluding Compleating Perfecting Acts are ascribed unto the Holy Ghost This we shall find in all the Instances of them that will fall under our consideration Hence the immediate actings of the Spirit are the most hidden curious and mysterious as those which contain the perfecting part of the Works of God Some seem willing to exclude all thoughts or mention of him from the Works of God but indeed without him no part of any Work of God is perfect or compleat The beginning of Divine Operations is assigned unto the Father as he is fons origo Deitatis the Fountain of the Deity it self Of him and through him and to him are all things Rom. 11. 32. The subsisting establishing and upholding of all things is ascribed unto the Son He is before all things and by him all things consist Col. 1. 17. As he made all things with the Father so he gives them a consistency a permanency in a peculiar manner as he is the Power and Wisdom of the Father He upholds all things by the Word of his Power Heb. 1. 3. And the finishing and perfecting of all these Works is ascribed to the Holy Spirit as we shall see I say not this as though one Person succeeded unto another in their Operation or as though where one ceased and gave over a Work the other took it up and carried it on For every Divine Work and every part of every Divine Work is the Work of God that is of the whole Trinity unseparably and undividedly But on these Divine Works which outwardly are of God there is an especial impression of the order of the Operation of each Person with respect unto their natural and necessarie Subsistence as also with regard unto their internal Characteristical Properties whereby we are distinctly taught to know them and adore them And the due Consideration of this order of things will direct us in the right understanding of the proposals that are made unto our Faith concerning God in his Works and Word Sect. 4 These things being premised we proceed to consider what are the peculiar Operations of the Holy Spirit as revealed unto us in the Scripture Now all the Works of God may be referred unto two Heads 1. Those of Nature 2. Those of Grace Or the Works of the Old and New Creation And we must enquire what are the especial Operations of the Holy Spirit in and about these Works which shall be distinctly explained Sect. 5 The Work of the Old Creation had two Parts 1. That which concerned the inanimate Part of it in general with the Influence it had into the Production of animated or Living but bruit Creatures 2. The Rational or Intelligent Part of it with the Law of its Obedience unto God the especial Uses and Ends for which it was made In both these sorts we shall enquire after and consider the especial Works of the Holy Spirit Sect. 6 The general Parts of the Creation are the Heavens and the Earth Gen. 1. 1. In the Beginning God Created the Heavens and the Earth and what belongs unto them is called their Host. Gen. 2. 1. The Heavens and the Earth were finished and all their Host. The Host of Heaven is the Sun Moon and Stars and the Angels themselves So are they called 1 Kings 22. 19. I saw the Lord sitting on his Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the Host of Heaven standing by him on his right hand and on his left That is all the Holy angels as Dan. 7. 10. 2 Chron. 18. 18. And the Host of God Gen. 32. 1 2. And Jacob went on his Way and the Angels of God met him and when Jacob saw them he said this is God's Host. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word he useth signifieth an Host encamped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 13. The Heavenly Host or Army The Sun Moon and stars are also called the Host of Heaven Deut. 4 19. And lest thou shouldest lift up thine Eys unto Heaven and when thou seest the Sun and the Moon and the Stars even all the Host of Heaven So Isa. 34. 4. Jerem. 33. 22. This was that Host of Heaven which the Jews Idolatrously Worshipped Jerem. 8. 2. They shall spread them before the Sun and the Moon and all the Host of Heaven whom
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
Whatever the Son of God wrought in by or upon the Humane Nature he did it by the Holy Ghost who is his Spirit as he is the Spirit of the Father Sect. 9 6. To clear the whole matter it must be yet further observed that the immediate actings of the Holy Ghost are not spoken of him absolutely nor ascribed unto him exclusively as unto the other Persons and their Concurrence in them It is a saying generally admitted that Opera Trinitatis ad extra sunt indivisa There is no such Division in the external Operations of God that any one of them should be the Act of one Person without the Concurrence of the others And the Reason of it is because the Nature of God which is the Principle of all Divine Operations is one and the same individed in them all Whereas therefore they are the Effects of Divine Power and that Power is essentially the same in each Person the Works themselves belong equally unto them As if it were possible that Three Men might see by the same Eye the Act of seeing would be but One and it would be equally the Act of all Three But the Things we insist on are ascribed eminently unto the Holy Ghost on the account of the Order of his Subsistence in the Holy Trinity as he is the Spirit of the Father and the Son whence in every Divine Act the Authority of the Father the Love and Wisdom of the Son with the immediate Efficacy and Power of the Holy Ghost are to be considered Yea and there is such a distinction in their Operations that one Divine Act may produce a peculiar Respect and Relation unto one Person and not unto another as the Assumption of the Humane Nature did to the Son for he only was incarnate And such are the especial Actings of the Holy Ghost towards the Head of the Church our Lord Jesus Christ in this Work of the New Creation as we shall demonstrate in sundry Instances Sect. 10 First The framing forming and miraculous Conception of the Body of Christ in the Womb of the Blessed Virgin was the peculiar and especial Work of the Holy Ghost This Work I acknowledg in respect of Designation and the Authoritative Disposal of things is ascribed unto the Father For so the Lord Christ speaketh unto him A Body hast thou prepared me Heb. 10. 6. But this Preparation doth not signifie the actual forming and making ready of that Body but the Eternal Designation of it It was prepared in the Counsel and Love of the Father As to voluntary Assumption it is ascribed to the Son himself Heb. 2. 14. Forasmuch as the Children were Partakers of Flesh and Blood he also himself pertook of the same he took unto him a Body and Soul entire Humane Nature as the Children or all Believers have the same Synecdochically expressed by Flesh and Blood v. 16. He took on him the Seed of Abraham But the immediate Divine Efficiency in this Matter was the Peculiar Work of the Holy Ghost Matth. 1. 18. When his Mother Mary was espoused to Joseph before they came together she was found to be with Child of the Holy Ghost v. 20. That which is conceived in her is of the Holy Ghost Luk. 1. 35. The Angel answered and said unto her The Holy Ghost shall come upon Thee and the Power of the Highest shall overshadow Thee therefore also that Holy Thing which shall be born of Thee shall be called the Son of God 1. The Person working is the Holy Ghost He is the wonderful Operator in this Glorious Work and therein the Power of the most High was exerted For the Power of the most High is neither explicatory of the former expression the Holy Ghost as though he were only the Power of the most High nor is it the adjoyning of a Distinct Agent or Cause unto him as though the Holy Ghost and the Power of the most High were different Agents in this Matter Only the manner of his effecting this wonderful Matter concerning which the Blessed Virgin had made that enquiry v. 34. How can this be seeing I know not a Man is expressed The Holy Ghost saith the Angel acting the Power of the most High or in the Infinite Power of God shall accomplish it 2. For his access unto his Work it is expressed by his coming upon her The importance of this Expression and what is signified thereby hath been declared before And it is often used to declare his Actings with reference unto the Production of Miraculous Works Acts 1. 8. Ye shall receive Power after the Holy Ghost is come upon you He will so come upon you as to put forth the Power of the most High in you and by you in Gifts and Operations miraculous For he is said to come with respect unto his beginning of any marvelous Operation where before he did not work to the like purpose 3. The Act of the Holy Ghost in this Matter was a Creating Act not indeed like the first Creating Act which produced the Matter and Substance of all things out of nothing causing that to be which was not before neither in Matter nor Form nor passive Disposition but like those subsequent Acts of Creation whereby out of Matter before made and prepared things were made that which before they were not and which of themselves they had no active Disposition unto nor concurrence in So Man was created or formed of the Dust of the Earth and Woman of a Rib taken from Man There was a previous Matter unto their Creation but such as gave no assistance nor had any active Disposition to the Production of that particular kind of Creature whereinto they were formed by the Creating Power of God Such was this Act of the Holy Ghost in forming the Body of our Lord Jesus Christ. For although it was effected by an Act of Infinite Creating Power yet it was formed or made of the Substance of the Blessed Virgin That it should be so was absolutely necessary 1. For the accomplishment of the Promises made unto Abraham and David that the Messiah should be of their Seed and proceed from their Loyns 2. So was it also on the account of the first Original Promise That the Seed of the Woman should break the Serpents Head For the Word was to be made Flesh John 1. 14. to be made of a Woman Gal. 4. 4. or made of the Seed of David according to the Flesh Rom. 1. 4. and take upon him the Seed of Abraham Heb. 2. 16. 3. To confirm the Truth hereof is his Genealogie according to the Flesh given us by two of the Evangelists which were neither to the purpose nor true if he were not made of the Substance or Flesh of the Blessed Virgin 4. Besides all our Cognation and Alliance unto him whence he was meet to be our Saviour suffering in the same Nature wherein we have sinned do depend hereon Heb. 2. 14. For if he had not been made like us in
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
Father John 5. 23. There yet remains the actual Application of all to the Souls of Men that they may be Partakers of the Grace designed in the Counsel of the Father and prepared in the Mediation of the Son And herein is the Holy Spirit to be manifested and glorified that He also together with the Father and the Son may be Known Adored Worshipped according unto his own Will This is the Work that he hath undertaken And hereon upon the solemn Initiation of any Person into the Covenant of God in answer unto this Design and Work he is Baptized into the Name of the Father and of the Son and of the Holy Spirit Matth. 28. 18. And these things have been discoursed of before though necessarily here called over again Sect. 3 Secondly From the Nature and Order of this Work of God it is That after the Son was actually exhibited in the Flesh according to the Promise and had fulfilled what he had taken upon him to do in his own Person the great Promise of carrying on and finishing the whole Work of the Grace of God in our Salvation concerns the sending of the Holy Spirit to do and perform what he also had undertaken Thus when our Lord Jesus Christ was ascended into Heaven and began conspicuously and gloriously to carry on the building of his Church upon himself the Rock and Foundation of it it is said That being exalted by the Right Hand of God he received of the Father the Promise of the Holy Spirit Acts 2. 33. which must be a little opened Before he departed from his Disciples as hath been mentioned on several occasions he comforted and cheared their drooping Spirits with the Promise of sending him unto them which he often repeated and inculcated on their minds John 14. 15 16. And 2. when he was actually leaving of them after his Resurrection he gives them order to sit still and not to ingage in the publick Work of building the Church whereunto he had designed them until that Promise were actually accomplished towards them Acts 1. 4. Being assembled together with them he commanded them that they should not depart from Jerusalem but wait for the Promise of the Father and Vers. 8. Ye shall receive Power after the Holy Spirit is come upon you and ye shall be Witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the utmost parts of the Earth He would have them look neither for Assistance in their Work nor success unto it but from the promised Spirit alone and lets them know also that by his Aid they should be enabled to carry their Testimony of him to the uttermost parts of the Earth And herein lay and herein doth lie the Foundation of the Ministry of the Church as also its Continuance and Efficacy The Kingdom of Christ is Spiritual and in the animating Principles of it invisible If we fix our Minds only on outward Order we lose the Rise and Power of the whole it is not an outward visible Ordination by Men though that be necessary by Rule and Precept but Christ's Communication of that Spirit the Everlasting Promise whereof he received of the Father that gives Being Life Usefulness and success to the Ministry Wherefore also 3. upon his Ascention in the Accomplishment of the great Promises given unto the Church under the Old Testament Isa. 44. 3. Joel 1. 18. as also of his own newly given unto his Disciples he poured forth his Spirit on them This the Apostle Peter declares in this place Being exalted by the right Hand of God and having received of the Father the Promise of the Holy Spirit he shed forth what they then saw and heard in the Miraculous Operations and Effects of it And he is said then to receive the Promise of the Father because he then received the thing promised The Promise was not then first given unto him nor did he then receive it for himself For as the Promise was given long before so in his own Person he had received the fulness of the Spirit from his Incarnation as hath been declared But now he had Power given him actually to fulfil and accomplish the Promise in the Collation of the thing promised and is thence said to receive the Promise So Heb. 11. 13 39. it is said of all Believers under the Old Testament That they died in Faith having not received the Promise that is the thing promised was not actually exhibited in their dayes though they had the Promise of it as it is expresly said of Abraham Chap. 7. 6. The Promise therefore it self was given unto the Lord Christ and actually received by him in the Covenant of the Mediator when he undertook the great Work of the Restauration of all things to the Glory of God For herein had he the Ingagement of the Father that the Holy Spirit should be poured out on the Sons of Men to make effectual unto their Souls the whole Work of his Mediation wherefore he is said now to receive this Promise because on his account and by him as exalted it was now solemnly accomplished in and towards the Church In the same manner the same thing is described Psal. 68. 18. Thou hast ascended on High thou hast led Captivity captive thou hast received Gifts for Men which is rendred Ephes. 4. 8. Thou hast given Gifts unto Men for he received the Promise at this time only to give out the Spirit and his Gifts unto Men. And if any are so fond as to expect Strength and Assistance in the Work of the Ministry without him or such success in their Labours as shall find Acceptance with God they do but deceive their own Souls and others Sect. 4 Here lay the Foundation of the Christian Church The Lord Christ had called his Apostles to the great Work of building his Church and the propagation of his Gospel in the World Of themselves they were plainly and openly defective in all Qualifications and Abilities that might contribute any thing thereunto But whatever is wanting in themselves whether Light Wisdom Authority Knowledg Utterance or Courage he promiseth to supply them withal And this he would not do nor did any otherwise but by sending the Holy Spirit unto them on whose presence and assistance alone depended the whole success of their Ministry in the World It was through the Holy Ghost that he gave Commandments unto them Acts 1. 2. Those Commandments concern the whole Work in Preaching the Gospel and Founding of the Church and these he gives unto them through the acting of Divine Wisdom in the Humane Nature by the Holy Ghost And on their part without his Assistance he forbids them to attempt any thing v. 4 8 9. In this Promise then the Lord Christ founded the Church it self and by it he builded it up And this is the Hinge whereon the whole weight of it doth turn and depend unto this day Take it away suppose it to cease as unto a continual
them infallibly to receive understand and declare the whole Counsel of God in Christ. For so according unto the Promise He led them into all Truth And his Grace he shewed unto them in his pouring out both of his Sanctifying Graces and Extraordinary Gifts upon them in an abundant measure And so he still continues to shew the Truth and Grace of Christ unto all Believers though not in the same manner as unto the former nor unto the same Degree as unto the latter For he shews unto us the Truth of Christ or the Truth that came by Jesus Christ by the Word as Written and Preached instructing us in it and enlightning our Minds Spiritually and Savingly to understand the Mind of God therein And of his Grace he imparts unto us in our Sanctification Consolation and Communication of Spiritual Gifts according unto the measure of the Gift of Christ unto every one of us as the present use of the Church doth require which things must be afterwards declared And the Reason of the Assertion is added in the last place All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Two things may be observed in these words 1. The Extent of the Things of Christ which are to be shewed unto Believers by the Spirit and they are all the things that the Father hath They are mine saith our Saviour And these All things may be taken either absolutely and personally or with a restriction unto Office 1. All things that the Father hath absolutely were the Son 's also For receiving his Personality from the Father by the communication of the whole entire Divine Nature all the things of the Father must needs be his Thus as the Father hath Life in himself so he hath given unto the Son to have Life in himself John 5. 26. and the like may be said of all other Essential Properties of the God-head But these seem not to be the All Things here intended They are not the All things of the Divine Nature which he had by Eternal Generation but the All Things of Spiritual Grace and Power which he had by voluntary Donation Matth. 11. 27. Joh. 3. 35. The Father loveth the Son and hath given all things into his hand That is all the Effects of the Love Grace and Will of the Father what-ever he had purposed in himself from Eternity and what-ever his Infinite Power and Goodness would produce in the pursuit thereof was all given and committed unto Jesus Christ so All things that the Father hath were his 2. That these things may be rightly understood and apprehended we must consider a two-sold Operation of God as Three in One. The first hereof is absolute in all Divine Works what-ever the other respects the Oeconomy of the Operations of God in our Salvation In those of the first sort both the Working and the Work do in common and undividâ—dly belong unto and proceed from each Person And the Reason hereof is because they are all Effects of the Essential Properties of the same Divine Nature which is in them all or rather which is the one Nature of them all But yet as they have one Nature so there is an Order of subsistence in that Nature and the distinct Person Work in the Order of their Subsistence John 5. 19 20. Verily I say unto you the Son can do nothing of himself but what he seeth the Father do for whatsoever things he doth those also doth the Son likewise The Father doth not first work in order of Time and then the Son seeing of it work another Work like unto it But the Son doth the same Work that the Father doth This is absolutely necessary because of their Union in Nature But yet in the Order of their Subsistence the Person of the Father is the Original of all Divine Works in the principle and beginning of them and that in order of Nature antecedently unto the Operation of the Son Hence he is said to see what the Father doth which according unto our former Rule in the Exposition of such Expressions when ascribed unto the Divine Nature is the sign and evidence and not the means of his Knowledg He sees what the Father doth as he is his Eternal Wisdom The like must be said of the Holy Spirit with respect both unto the Father and Son And this Order of Operation in the Holy Trinity is not voluntary but natural and necessary from the one Essence and distinct Subsistences thereof Secondly There are those Operations which with respect unto our Salvation the Father Son and Holy Spirit do graciously condescend unto which are those treated of in this place Now though the designing of this Work was absolutely voluntary yet upon a supposition thereof the order of its Accomplishment was made necessary from the Order of the Subsistence of the distinct Persons in the Deity and that is here declared Thus 1. the things to be declared unto us and bestowed on us are originally the Father's Things He is the peculiar Fountain of them all His Love His Grace His Wisdom His Goodness His Counsel His Will is their Supream Cause and Spring Hence are they said to be the things that the Father hath 2. They are made the Things of the Son that is they are given and granted in and unto his disposal on the account of his Mediation for thereby they were to be prepared for us and given out unto us to the Glory of God Answerable hereunto as the Lord Christ is Mediator all the things of Grace are originally the Fathers and then given unto him 3. They are actually communicated unto us by the Holy Spirit Therefore said I he shall take of mine and shew unto you He doth not communicate them unto us immediately from the Father We do not so receive any Grace from God that is the Father nor do we so make any return of Praise or Obedience unto God We have nothing to do with the Person of the Father immediately It is by the Son alone by whom we have an Access unto him and by the Son alone that he gives out of his Grace and Bounty unto us He that hath not the Son hath not the Father With him as the great Treasurer of Heavenly Things are all Grace and Mercy entrusted The Holy Spirit therefore shews them unto us works them in us bestows them on us as they are the Fruits of the Mediaâ—ion of Christ and not meerly as Effects of the Divine Love and Bounty of the Father and this is required from the Order of Subsistence before mentioned Thus the Holy Spirit supplies the bodily Absence of Jesus Christ and Effects what he hath to do and accomplish towards his in the World so that what-ever is done by him it is the same as if it were wrought immediately by the Lord Christ himself in his own Person whereby all his Holy Promises are fully accomplished towards them that believe Sect. 6
are before this Work is wrought in them and on them Ephes. 2. 1 5. which is the Work of the Spirit alone for it is the Spirit that quickneth the Flesh profiteth nothing John 6. 63. see Rom. 8. 9 10. Titus 3. 4 5 6. where the same Truth is declared and asserted But after that the kindness and love of God our Saviour towards Man appeared not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit which he shed on us richly through Jesus Christ our Saviour Sect. 4 What we have frequently mentioned occurreth here expresly namely the whole Blessed Trinity and each Person therein acting distinctly in the Work of our Salvation The Spring or Fountain of the whole lyeth in the Kindness and Love of God even the Father Thereunto it is every-where ascribed in the Scripture see John 3. 16. Ephes. 1. 4 5 6. What-ever is done in the Accomplishment of this Work it is so in the pursuit of his Will Purpose and Counsel and is an Effect of his Love and Grace The procuring Cause of the Application of the Love and Kindness of God unto us is Jesus Christ our Saviour in the whole Work of his Mediation v. 6. and the immediate efficient Cause in the Communication of the Love and Kindness of the Father through the Mediation of the Son unto us is the Holy Spirit And this he doth in the Renovation of our Natures by the washing of Regeneration wherein we are purged from our sins and sanctified unto God Sect. 5 More Testimonies unto this purpose need not be insisted on This Truth of the Holy Spirit being the Author of our Regeneration which the Ancients esteemed a Cogent Argument to prove his Deity even from the the Greatness and Dignity of the Work is in words at least so far as I know granted by all who pretend to sobriety in Christianity That by some others it hath been derided and exploded is the occasion of this Vindication of it It must not be expected that I should here handle the whole Doctrine of Regeneration practically as it may be educed by Inferences from the Scripture according to the Analogie of Faith and the Experiences of them that believe It hath been done already by others My present aim is only to confirm the Fundamental Principles of Truth concerning those Operations of the Holy Spirit which at this day are opposed with violence and virulence And what I shall offer on the present Subject may be reduced unto the ensuing Heads Sect. 6 1. Although the Work of Regeneration by the Holy Spirit was wrought under the Old Testament even from the Foundation of the World and the Doctrine of it was recorded in the Scriptures yet the Revelation of it was but obscure in comparison of that Light and Evidence which it is brought forth into by the Gospel This is evident from the Discourse which our Blessed Saviour had with Nicodemus on this Subject For when he acquainted him clearly with the Doctrine of it he was surprized and fell into that enquiry which argued some amazement How can these things be But yet the Reply of our Saviour manifests That he might have attained a better acquaintance with it out of the Scripture than he had done Art thou saith he a Master in Israel and knowest not these things Dost thou take upon thee to Teach others what is their State and Condition and what is their Duty towards God and art ignorant thy self of so Great and Fundamental a Doctrine which thou mightest have learned from the Scripture For if he might not so have done there would have been no just cause of the Reproof given him by our Saviour For it was neither Crime nor Negligence in him to be ignorant of what God had not revealed This Doctrine therefore namely That every one who will enter into the Kingdom of God must be born again of the Holy Spirit was contained in the Writings of the Old Testament It was so in the Promises That God would circumcise the Hearts of his People that he would take away their Heart of Stone and give them a Heart of Flesh with his Law written in it and other wayes as shall be afterwards proved Sect. 7 But yet we see that it was so obscurely declared that the principal Masters and Teachers of the People knew little or nothing of it Some indeed would have this Regeneration if they knew what they would have or as to what may be gathered of their minds out of their great swelling words of vanity to be nothing but Reformation of Life according to the Rules of the Scripture But Nicodemus knew the necessity of Reformation of Life well enough if he had ever read either Moses or the Prophets And to suppose that our Lord Jesus Christ proposed unto him the thing which he knew perfectly well only under a new Name or Notion which he had never heard of before So to take an advantage of charging him with being ignorant of what indeed he full well knew and understood is a blasphemous Imagination How they can free themselves from the Guilt hereof who look on Regeneration as no more but a Metaphorical Expression of Amendment of Life I know not And if it be so if there be no more in it but as they love to speak becoming a new Moral Man a thing which all the World Jews and Gentiles understood our Lord Jesus was so far from bringing it forth into more Light and giving it more perspicuity by what he teacheth concerning Regeneration the Nature Manner Causes and Effects of it that he cast it thereby into more darkness and obscurity than ever it was delivered in either by Jewish Masters or Gentile Philosophy For although the Gospel do really teach all Duties of Morality with more exactness and clearness and press unto the Observance of them on motives incomparably more cogent than any thing that otherwise ever befel the Mind of Man to think or apprehend yet if it must be supposed to intend nothing else in its Doctrine of the New Birth or Regeneration but those Moral Duties and their Observance it is dark and unintelligible I say if there be not a secret mysterious Work of the Spirit of God in and upon the Souls of Men intended in the Writings of the New Testament but only a Reformation of Life and the Improvement of Mens Natural Abilities in the Exercise of Moral Virtue through the Application of outward means unto their Minds and Understandings conducting and perswading thereunto they must be granted to be obscure beyond those of any other Writers whatsoever as some have not feared already to publish unto the World concerning the Epistles of Paul But so long as we can obtain an acknowledgment from Men that they are true and in any sense the Word of God we doubt not but to evince that the things intended in them are clearly and
114 20 Matter of Holiness wherein it consists 411 3 Means assigned in the Wisdom of God for the Recovery of fallen Man 8 9 Due Means to be sued in coming to the knowledge of Christ. 151 14 False Means rejected ibid. Means of Regeneration various 177 10 Vse of Means towards Persons unregenerate 244 16 Measures of the Gift of the Holy Spirit 95 21 The Spirit not given by Measure to Christ. 140 Mediation of Christ the only procuring Cause of Holiness 444 49 Christ a Mediator in what sence 451 62 Mediation of Christ confined unto his Offices 554 2 Merit inâ—â—nsistent with Grace 332 13 Merit destractive unto Holiness 505 14 Metaphors not to be faigned in the Scripture 57 21 Metaphor in the Expression of sending the Spirit 84 8 Meteors when created 72 8 Method of the Work of the Spirit in Regeneration 189 26 Method of the Gospel in declaring the Matters contained in it 235 58 Method of Divine Revelations to be believed 523 9 The Mind Depraved in things Natural and Moral 209 12 The Mind as the leading Faculty of the Soul how Corrupted 211 15 The Mind affected with Darkness 236 60 Carnal Mind in all Man-kind by Nature 243 14 Mind as the Conducting faculty of the Soul how Depraved 181 51 Mind to be renewed 367 Wofull Disorder of the Mind in a Natural Condition 567 2 Impotency of the Mind to receive spiritual Things 210 13 To be spiritually Minded what it is 424 18 Ministration of the Spirit renders the Gospel effectual 11 11 Ministration of the Spirit or how he is ministred 85 9 Ministers how called by the Holy Ghost 62 26 Ministers Duty to inquire into and declare the Nature of Regeneration 188 26 Ministry of the Gospel how the Ministry of the Spirit 122 3 Ministry of Angels about the Body of Christ when dead 147 10 Ministry of the Word its use in Conversion 257 9 Foundation of the Ministry of the Church in the Promise of the Spirit 156 3 Miracles Effects of the Power of the Holy Ghost 114 21 No Mere Man the real Subject of a Power of working Miracles 115 21 Miraculous Operations in Christ by the Power of the Holy Ghost 141 6 Misery of Defiled Sinners 394 10 Misery of Man in this World not renewed by Grace 566 1 Moral Condition of Man by Creation 75 11 Moral Vertues and Endowments in Civil things wrought by the Holy Spirit 118 23 Moral Impotency of the Mind wherein it consists 225 41 Moral Vertue its worth and Excellency 325 326 8 Moral Vertue is not the Holiness of Truth 326 8 Moral Habits the Nature of them 416 8 Moral what is intended thereby 460 79 Name and Nature of Moral Vertue examined 459 78 Moral Operation and Efficacy of Dutyes for the Mortifying of sin 490 29 Moral Vertue what intended thereby 506 15 Morality improved by Grace no way hindred 181 17 Morality or a Course of Moral Duties not Gospel Holiness 440 441 c. To mortifie sin what it signifies 474 3 Mortification of Sin the Nature of it explained 473 1 Mortification an alwayes present Duty 475 5 Mortification progressive 479 10 Moses the first who committed Divine Revelations to writing 113 19 No local Motion in the sending of the Spirit 84 8 Motives unto Religious Worship taken from what God is unto us 44 2 Motives unto the Purification of Sin 391 8 Example of Christ our great Motive unto Holiness 449 58 Principal Motive unto the Mortification of Sin what it is 489 19 Moving on the Face of the Waters 72 8 Mistake of sundry ancient Translations 30 3 Mystery of Holiness 326 9 Mystery of the Cleansing of Sin by the Blood of Christ. 399 Mystical Body prepared for Christ by the Holy Ghost 321 1 N. The Name Spirit with the several Significations of it in the Scripture considered 28 2 The Name Spirit how peculiar to the third Person in the Trinity 34 9 The Name of God denoting his Being and Authority proper to each Person in the Trinity 50 12 The Nature of God the Foundation of all Religion 43 2 Nature of Prophesie of Old 100 5 Humane Nature of Christ derived no Evil from the Fall of Adam Reasons thereof 136 1 Sanctification of the Humane Nature of Christ in the Womb. 137 1 Divine Nature in Christ acted not as his Soul 137 2 The Divine Nature what it is 184 21 Nature of the Common Work of the Spirit explained what 198 13 Our whole Nature the subject of Sanctification 323 3 Nature of Holiness not to be comprehended by Natural Reason 326 9 Nature of Merit wherein it consists 332 13 Nature lapsed and depraved not able to repair it self 335 14 Nature of Decayes in Holiness 353 Nature created in the Image of God 365 The Nature of the Guilt and Filth of Sin how made known 375 True Nature of spiritual Liberty 434 34 Nature of God the onely infinite Fountain of Holiness 451 63 Holy Nature of God the Original Reason of the Necessity of Holiness in us 499 3 The Nature of that Holiness which God requireth of us revealed in Christ. 502 7 Some things clear in the Light of Nature 560 13 The Natural Man who he is 217 24 Natural Impotency of the Mind wherein it consists 225 40 Necessity of Changes in the Work of Grace 353 3 Necessity of Holiness acknowledged by all 498 1 Necessity of Holiness notwithstanding Gods readiness to pardon sin 518 33 Necessity of Holiness arising from Gods Command 533 2. 553 37 Neglect of known Duty ruinous to the Life of Holiness 250 10 New Act of especial Grace required unto every particular Duty 430 28 New Creation how effected by the Holy Spirit 95 1 Work of the Holy Spirit in the New Creation greatly to be considered 121 1 New Creation the Work whereby God designed to glorifie himself principally in this World 126 8 New Creation how assigned unto the Father Son and Spirit dictinctly 126 9 New Creature what it is and wherein it consists 183 20 New Man what it is 367 New Nature wherein it consisteth 411 2 Nine sorts of spiritual Gifts 6 7 7 Nocturnal Visions and Dreams the same 107 13 Nothing to be done in Obedience without Aids from Christ. 466 8 Nourishing of the Creation the Work of the Holy Spirit 73 9 O. Obedience of Christ gave Efficacy to his Oblation 144 Obedience without Merit Foolishness to Carnal Reason 334 13 Obedience with respect unto Rewards and Punishments not servile 541 15 Object of Christs Priestly Acts God himself 555 3 Objects of the Life of Innocency and the Life of Grace in Christ different 242 10 Objects of Creating Acts not in potentia before their Existence 273 37 Objections against the Progressive Nature of Holiness answered 349 350 c. 10 Objections against the Necessity of Holiness from the Decree of Election removed 522 523 c. How the Lord Christ sanctified himself to be an Oblation or Sacrifice 143 9 Oblation of Christ
also called Secondly The Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to difference him from all other Spirits whatever as thirdly also because he is promised given and sent of God for the accomplishment of his whole Will and Pleasure towards us The Instances hereof will be afterwards considered But these Appellations of him have their Foundation in his eternal Relation unto the Father before mentioned Sect. 14 On the same account Originally he is also called the Spirit of the Son God hath sent forth the Spirit of the Son into your Hearts Gal. 4. 6. And the Spirit of Christ What time the Spirit of Christ that was in them did signifie 1 Pet. 1. 11. So Rom. 8. 9. But ye are not in the Flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any Man have not the Spirit of Christ he is none of his The Spirit therefore of God and the Spirit of Christ are one and the same For that Hypothetical Proposition If any Man have not the Spirit of Christ he is none of his is an Inference taken from the words foregoing if so be that the Spirit of God dwell in you And this Spirit of Christ v. 11. is said to be the Spirit of him that raised up Jesus from the dead Look then in what sense he is said to be the Spirit of God that is of the Father in the same he is said to be the Spirit of the Son And this is because he proceedeth from the Son also And for no other Reason can he be so called at least not without the original and formal Reason of that Appellation Secondarily I confess he is called the Spirit of Christ because promised by him sent by him and that to make effectual and accomplish his Work towards the Church But this he could not be unless he had antecedently been the Spirit of the Son by his proceeding from him also For the order of the Dispensation of the Divine Persons towards us ariseth from the Order of their own Subsistence in the same Divine Essence And if the Spirit did proceed only from the Persons of the Father he could not be promised sent or given by the S n. Consider therefore the Humane Nature of Christ in it self and abstractedly and the Spirit cannot be said to be the Spirit of Christ. For it was anointed and endowed with Gifts and Graces by him as we shall shew And if from hence he may be said to be the Spirit of Christ without respect unto his proceeding from him as the Son of God then he may be also said to be the Spirit of every Believer who hath received the Unction or are anointed with his Gifts and Graces For although Believers are so as to Measure and Degree unspeakably beneath what Christ was who received not the Spirit by Measure yet as he is the Head and they are the Members of the same Mystical Body their Unction by the Spirit is of the same kind But now the Spirit of God may not be said to be the Spirit of this or that Man who hath received of his Gifts and Graces David prayes Take not thy Holy Spirit from me not my Holy Spirit And he is distinguished from our Spirits even as they are sanctified by him Rom. 8. 16. The Spirit himself beareth witness with our Spirit No more than can he be said to be the Spirit of Christ meerly upon the account of his Communications unto him although in a degree above all others inconceivably excellent For with respect hereunto he is still called the Spirit of God or the Father who sent him and anointed the Humane Nature of Christ with him Sect. 15 It will be said perhaps that he is called the Spirit of Christ because he is promised given and poured out by him So Peter speaks Acts 2. 33. Having received of the Father the Promise of the Holy Ghost he hath shed forth this which ye now see and hear But in this regard namely as given by Christ the Mediator he is expresly called the Spirit of the Father he was given as the Promise of the Father for so he is introduced speaking v. 17. it shall come to pass in the last Days saith God I will pour out of my Spirit on all flesh And so our Saviour tells his Disciples that he would pray the Father and he should give them another Comforter even the Spirit of Truth Joh. 14. 16 17. Nor is he otherwise the Spirit of Christ originally and formally but as he is the Spirit of God that is as Christ is God also On this supposition I grant as before that he may consequentially be called the Spirit of Christ because promised and sent by him because doing his Work and Communicating his Grace Image and likeness to the Elect. Sect. 16 And this is yet more plain 1 Pet. 1. 10 11. Of which Salvation the Prophets have enquired and searched diligently who prophesyed of the Grace that should come unto you searching what or what manner of Time the Spirit of Christ which was in them did signify And this Spirit is said absolutely to be the Holy Ghost 2 Epist. Chap. 1. 21. So then the Spirit that was in the Prophets of old in all Ages since the World began before the Incarnation of the Son of God is called the Spirit of Christ that is of him who is so Now this could not be because he was anointed by that Spirit or because he gave it afterwards to his Disciples for his Humane Nature did not exist in the Time of their Prophesying Those indeed who receive him after the Unction of the Humane Nature of Christ may be said in some sense to receive the Spirit of Christ because they are made Partakers of the same Spirit with him to the same Ends and Purposes according to their measure But this cannot be so with respect unto them who lived and Prophesyed by him and died long before his Incarnation Wherefore it is pleaded by those who oppose both the Deity of Christ and the Spirit which are undeniably here attested unto that the Spirit here whereby they cannot deny the Holy Ghost to be intended is called the Spirit of Christ because the Prophets of old who spake by him did principally prophesy concerning Christ and his Grace and delivered great Mysteries concerning them So Christ is made in this Place the Object of the Spirits Teaching and not the Author of his sending So Crell Prolegom p. 13. 14. But why then is he not called the Spirit of God also on this Reason because the Prophets that speak by him treated wholly of God the things and the Will of God This they will not say for they acknowledg him to be the Vertue and Power of God inherent in him and proceeding from him But then whereas God even the Father is a Person and Christ is a Person and the Spirit is said to be the Spirit of God and the Spirit of Christ whence doth
what I have to offer concerning these things consists upon the Matter solely in the Explication of those places of Scripture wherein they are revealed We must therefore consider 1. what we are taught on the part of God the Father with respect unto the Holy Spirit and his Work and 2. what relates immediately unto himself Sect. 2 First God's disposal of the Spirit unto his Work is five wayes expressed in the Scripture For he is said 1. to give or bestow Him 2. to send Him 3. to administer him 4. to pour him out 5. to put him on us And his own Application of Himself unto his Work is likewise five wayes expressed For he is said 1. to proceed 2. to Come or come upon 3. to fall on Men 4. to rest and 5. to depart These things containing the general Manner of his Administration and Dispensation must be first spoken unto Sect. 3 First He is said to be GIVEN of God that is of God the Father who is said to GIVE him in an especial manner Luk. 11. 13. Your Heavenly Father will give the Holy Spirit to them that ask him Joh. 3. 34. He hath Given his Spirit unto us 1. Joh. 3. 24. Joh. 14. 16. The Father shall Give you another Comforter which is the Holy Ghost v. 26. And in answer unto this Act of God those on whom he is bestowed are said to Receive him Joh. 7. 39. This he spake of the Spirit which they that believe on Him should Receive 1 Cor. 2. 12. We have received the Spirit which is of God 2. Cor. 11. 4. if you have received another Spirit which you had not Reoeived Where the Receiving of the Spirit is made a matter Common unto all Beleivers So Gal. 3. 2. Acts. 8. 15 19. Joh. 14. 17. Chap. 20. 22. For these two Giving and Receiving are related the one supposing the other And this Expression of the Dispensation of the Holy Ghost is irreconcileable unto the Opinion before rejected Namely that he is nothing but a transient Accident or an Occasional Emanation of the Power of God For how or in what sense can an Act of the Power of God be Given by him or be Received by us It can indeed in no sense be either the Object of God's Giving or of our Receiving especially as this is explained in those other Expressions of the same thing before laid down and afterwards considered It must be somewhat that hath a Subsistence of its own that is thus Given and Received So the Lord Christ is frequently said to be Given of God and Received by us It is true we may be said in another sense to receive the Grace of God Which is the Exception of the Socinians unto this Consideration and the constant practice they use to evade plain Testimonies of the Scripture For if they can find any Words in them used elsewhere in another sense they suppose it sufficient to contradict their plain Design and proper meaning in an other place Thus we are exhorted not to receive the Grace of God in vain 2 Cor. 6. 1. I Answer the Grace of God may be considered two Ways 1. Objectively for the Revelation or Doctrine of Grace as Tit. 2. 11 12. So we are said to Receive it when we believe and profess it in opposition unto them by whom it is opposed and rejected And this is the same with our Receiving the Word preached so often mentioned in the Scripture Acts 2. 41. James 1. 21 which is by Faith to give it Entertainment in our Hearts which is the meaning of the Word in this Place 2 Cor. 6. 1. Having taken the Profession of the Doctrine of Grace that is of the Gospel upon us we ought to express its Power in Holiness and suitable Obedience without which it will be of no use or Benefit unto us And the Grace of God is sometimes 2. take Subjectively for the Grace which God is pleased to Communicate unto us or gracious Qualities that he Works in our Souls by his Spirit In this sense also we are sometimes said to receive it 1 Cor. 4. 7. Who maketh thee to differ from another and what hast thou which thou didst not receive Where the Apostle speaketh both of the Gifts and Graces of the Spirit And the Reason hereof is because in the Communication of internal Grace unto us we contribute nothing to the Procurement of it but are merely capable recipient Subjects And this Grace is a Quality or Spiritual Habit permanent and abideing in the Soul But in neither of these senses can we be said to receive the Spirit of God nor God to Give him if he be only the Power of God making an Impression on our Minds and Spirits no more than a Man can be said to receive the Sun-beams which cause Heat in him by their Natural Efficacy falling on him Much less can the Giving and Receiving of the Spirit be so interpreted considering what is said of his being sent and his own Coming with the like Declarations of God's Dispensation of him whereof afterwards Sect. 14 Now this Giving of the Spirit as it is the Act of Him by whom he is Given denotes Authority Freedom and Bounty and on the Part of them that receive him Priviledge and Advantage 1. Authority He that gives any thing hath Authority to dispose of it None can give but of his own and that which in some sense he hath in his Power Now the Father is said to give the Spirit and that upon our Request as Luk. 11. 13. This I acknowledg wants not some Difficulty in its Explication For if the Holy Ghost be God himself as hath been declared how can he be said to be given by the Father as it were in a way of Authority But keeping our selves to the sacred Rule of Truth we may solve this Difficulty without Curiosity or Danger Wherefore 1. the Order of the Subsistence of the three Persons in the Divine Nature is regarded herein For the Father as hath been shewed is the Fountain and Original of the Trinity the Son being of him and the Spirit of them both Hence he is to be considered as the principal Author and Cause of all those works which are immediately wrought by either of them For of whom the Son and Spirit have their Essence as to their Personality from him have they Life and Power of Operation Joh. 5. 19 26. Therefore when the Holy Spirit comes unto any the Father is said to Give him for he is the Spirit of the Father And this Authority of the Father doth immediately respect the Work it self and not the Person Working But the Person is said to be given for the Works sake 2. The Oeconomy of the Blessed Trinity in the Work of our Redemption and Salvation is respected in this Order of things The Fountain hereof lies in the Love Wisdom Grace and Counsel of the Father Whatever is done in the pursuit hereof is originally the Gift of the Father because it is
Angels about the dead Body of Christ whilst it was in the Grave even those which were seen sitting afterwards in the place where he lay John 20. 12. by these was it preserved from all outward Force and Violation But this also was under the peculiar care of the Spirit of God who how he worketh by Angels hath been before declared Sect. 11 Ninthly There was a peculiar Work of the Holy Spirit in his Resurrection this being the compleating Act in laying the Foundation of the Church whereby Christ entred into his Rest the great Testimony given unto the finishing of the Work of Redemption with the satisfaction of God therein and his acceptation of the Person of the Redeemer It is on various accounts assigned distinctly to each Person in the Trinity And this not only as all the external Works of God are individed each Person being equally concerned in their Operation but also upon the account of their especial respect unto and interest in the Work of Redemption in the manner before declared Unto the Father it is ascribed on the account of his Authority and the declaration therein of Christ's perfect accomplishment of the Work committed unto him Acts 2. 24. Him hath God raised up having loosed the Pains of Death because it was not possible that he should be holden of it it is the Father who is spoken of And he is said as in other places to raise Christ from the Dead but this he doth with respect unto his loosing the Pains of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with a little alteration of one Vowel signifie the Sorrows of Death or the Cords of Death For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Sorrow of Death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Cords of Death see Psal. 18. 4. Psal. 116. 3. And these Sorrows of Death here intended were the Cords of it that is the Power it had to bind the Lord Christ for a season under it For the Pains of Death that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormenting Pains ended in his death it self But the Consequents of them are here reckoned unto them or the continuance under the Power of Death according unto the Sentence of the Law These God loosed when the Law being fully satisfied the Sentence of it was taken off and the Lord Christ was acquitted from its whole Charge This was the Act of God the Father as the Supream Rector and Judg of all Hence he is said to raise him from the Dead as the Judg by his Order delivereth an acquitted Prisoner or one who hath answered the Law The same Work he also takes unto himself John 10. 17 18. I lay down my Life that I may take it again no Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again For although Men by violence took away his Life when with wicked hands they crucified and slew him Acts 2. 23. Chap. 3. 15 Yet because they had neither Authority nor Ability so to do without his own consent he saith No Man could or did take away his Life that is against his Will by Power over him as the lives of other Men are taken away for this neither Angels nor Men could do So also although the Father is said to raise him from the Dead by taking off the Sentence of the Law which he had answered yet he himself also took his Life again by an Act of the Love Care and Power of his Divine Nature his living again being an Act of his Person although the Humane Nature only died But the peculiar efficiency in the reuniting of his most Holy Soul and Body was an Effect of the Power of the Holy Spirit 1 Pet. 3. 18. He was put to death in the Flesh but quickned in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was restored to Life by the Spirit and this was that Spirit whereby he preached unto them that were disobedient in the dayes of Noah v. 19 20. or that Spirit of Christ which was in the Prophets from the Foundation of the World 1 Pet. 1. 11 12. by which he preached in Noah unto that disobedient Generation 2 Pet. 2. 5. whereby the Spirit of God strove for a season with those Inhabitants of the Old World Gen. 6. 3. that is the Holy Spirit of God To the same purpose we are instructed by our Apostle Rom. 8. 11. But if the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your Mortal Bodies by his Spirit which dwelleth in you God shall quicken our Mortal Bodies also by the same Spirit whereby he raised Christ from the Dead For so the Relation of the one Work to the other requires the words to be understood And he asserts again the same expresly Ephes. 1. 17 18 19 20. he prayes that God would give his Holy Spirit unto them as a Spirit of Wisdom and Revelation v. 17. The Effects thereof in them and upon them are described v. 18. and this he desires that they may so be made Partakers of that by the Work of the Spirit of God in themselves renewing and quickning of them they might have an experience of that exceeding greatness of his Power which he put forth in the Lord Christ when he raised him from the Dead And the Evidence or Testimony given unto his being the Son of God by his Resurrection from the Dead is said to be according to the Spirit of Holiness or the Holy Spirit Rom. 1. 4. He was positively declared to be the Son of God by his Resurrection from the Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the powerful working of the Holy Spirit This also is the intendment of that Expression 1 Tim. 3. 16. Justified in the Spirit God was manifest in the Flesh by his Incarnation and Passion therein and justified in the Spirit by a Declaration of his acquitment from the Sentence of Death and all the Evils which he underwent with the Reproaches wherewith he was contemptuously used by his Quickning and Resurrection from the Dead through the mighty and effectual working of the Spirit of God Sect. 12 Tenthly It was the Holy Spirit that glorified the Humane Nature and made it every way meet for its Eternal Residence at the Right Hand of God and a Pattern of the Glorification of the Bodies of them that believe on him He who first made his Nature Holy now made it Glorious And as we are made conformable unto him in our Souls here his Image being renewed in us by the Spirit so he is in his Body now glorified by the Effectual Operation of the same Spirit the Exemplar and Pattern of that Glory which in our Mortal Bodies we shall receive by the same Spirit For when he appears we shall be like him 1 John 3. 2. seeing he will change our vile Bodies that they
this Matter all their dayes For they fear the Lord and obey the Voice of his Servant Christ Jesus and yet walk in Darkness and have no Light Isa. 50. 10. They are Children of Light Luk. 16. 8. John 12. 36. Ephes. 5. 8. 1 Thess. 5. 5. and yet walk in darkness and have no Light which Expressions have been well used and improved by some and by others of late derided and blasphemed Sect. 12 And there is great variety in the carrying on of this Work towards Perfection in the Growth of the New Creature or the Increase of Grace implanted in our Natures by it For some through the supplies of the Spirit make a great and speedy progress towards Perfection others thrive slowly and bring forth little Fruit the Causes and Occasions whereof are not here to be enumerated But notwithstanding all Differences in previous Dispositions in the Application of outward Means in the manner of it ordinary or extraordinary in the Consequenâ—s of much or less Fruit the Work it self in its own Nature is of the same kind one and the same The Elect of God were not regenerate one way by one kind of Operation of the Holy Spirit under the Old Testament and those under the New Testament another They who were miraculously Converted as Paul or who upon their Conversion had miraculous Gifts bestowed on them as had multitudes of the Primitive Christians were no otherwise regenerate nor by any other internal Efficiency of the Holy Spirit then every one is at this day who is really made Partaker of this Grace and Priviledg Neither were those Miraculous Operations of the Holy Spirit which were visible unto others any part of the Work of Regeneration nor did they belong necessarily unto it For many were the Subjects of them and received miraculous Gifts by them who were never Regenerate and many were Regenerate who were never Partakers of them And it is a Fruit of the highest Ignorance and Unacquaintedness imaginable with these things to affirm that in the Work of Regeneration the Holy Spirit wrought of old miraculously in and by outwardly visible Operations but now only in an humane and rational way leading our Understanding by the Rules of Reason unless the more external Mode and Sign of his Operation be intended For all ever were and ever shall be Regenerate by the same kind of Operation and the same Effect of the Holy Spirit on the Faculties of their Souls Which will be farther manifest if we consider 1. That the Condition of all Men as Unregenerate is absolutely the same One is not by Nature more unregenerate than another All Men since the Fall and the corruption of our Nature by sin are in the same State and Condition towards God They are all alike alienated from him and all alike under his Curse Psal. 51. 5. John 3. 5 36. Rom. 3. 19. Chap. 5. 15 16 17 18. Ephes. 2. 3. Tit. 3 3. 4. There are Degrees of Wickedness in them that are Unregenerate but there is no difference as to State and Condition between them all are Unregenerate alike As amongst those who are Regenerate there are different Degrees of Holiness and Righteousness one it may be far exceeding another yet there is between them no difference of State and Condition they are all equally Regenerate Yea some may be in a greater forwardness and preparation for the Work it self and thereby in a greater nearness to the State of it than others but the State it self is incapable of such Degrees Now it must be the same Work for the Kind and Nature of it which relieves and translates Men out of the same State and Condition That which gives the formal Reason of the change of their State of their Translation from Death to Life is and must be the same in all If you can fix on any Man from the Foundation of the World who was not equally born in sin and by Nature dead in Trespasses and Sins with all other Men the Man Christ Jesus only excepted I would grant that he might have another kind of Regeneration than others have but that I know he would stand in need of none at all Sect. 14 2. The State whereinto Men are brought by Regeneration is the same Nor is it in its Essence or Nature capable of Degrees so that one should be more Regenerate than another Every one that is born of God is equally so though one may be more beautiful than another as having the Image of his Heavenly Father more evidently impressed on him though not more truly Men may be more or less Holy more or less Sanctified but they cannot be more or less Regenerate All Children that are born into the World are equally born though some quickly outstrip others in the Perfections and Accomplishments of Nature And all born of God are equally so though some speedily out-go others in the Accomplishments and Perfections of Grace There was then never but one kind of Regeneration in this World the Essential Form of it being specifically the same in all 3. That the Efficient Cause of this Work the Grace and Power whereby it is wrought with the internal manner of the Communication of that Grace are the same shall be afterwards declared To this Standard then all must come Men may bear themselves high and despise this whole Work of the Spirit of God or set up an Imagination of their own in the room thereof but whether they will or no they must be tryed by it and no less depends on their interest in it than their Admission into the Kingdom of God And let them pretend what they please the true Reason why any despise the New Birth is because they hate a New Life He that cannot endure to live to God will as little endure to hear of being born of God But we shall by the Scripture enquire what we are taught concerning iâ— and declare both what it is not of things which falsly pretend thereunto and then what it is indeed Sect. 15 First Regeneration doth not consist in a participation of the Ordinance of Baptism and a profession of the Doctrine of Repentance This is all that some will allow unto it to the utter rejection and overthrow of the Grace of our Lord Jesus Christ. For the dispute in this Matter is not whether the Ordinances of the Gospel as Baptism do really communicate internal Grace unto them that are as to their outward manner of their Administration duly made Partakers of them whether ex opere operato as the Papists speak or as a â—aederal means of the Conveyance and Communication of that Grace which they betoken and are the Pledges of but whether the outward susception of the Ordinance joyned with a profession of Repentance in them that are adult be not the whole of what is called Regeneration The vanity of this presumptuous folly destructive of all the Grace of the Gospel invented to countenance Men in their Sins and to hide from them the
that special kind of Life which is given by the especial quickning Principle of a rational Soul Sect. 5 Hence it is evident wherein Death natural doth consist And three things may be considered in it 1 The Separation of the Soul from the Body Hereby the Act of infusing the living Soul ceaseth unto all its Ends. For as a Principle of Life unto the whole it operates only by Vertue of its Union with the subject to be quickned by it 2 A Cessation of all Vital Actings in the quickned Subject For that Union from whence they should proceed is dissolved 3 As a Consequent of these there is in the Body an Impotency for and an Ineptitude unto all Vital Operations Not only do all Operations of Life actually cease but the Body is no more able to effect them There remains in it indeed Potentia obedientialis a passive power to receive Life again if communicated unto it by an external efficient Cause So the body of Lazarus being dead had a receptive Power of a living Soul But an active Power to dispose it self unto Life or Vital Actions it hath not Sect. 6 From these things we may be a just Analogie collect wherein Life and Death Spiritual do consist And to that End some things must be previously observed As 1 That Adam in the state of Innocency besides his Natural life whereby he was a Living Soul had likewise a Supernatural Life with respect unto its end whereby he lived unto God This is called the Life of God Ephes. 4. 18. which Men now in the state of nature are alienated from The Life which God requires and which hath God for its Object and End And this Life was in him Supernatural for although it was concreated in and with the rational Soul as a perfection due unto it in the state wherein and with respect unto the End for which it was made yet it did not naturally flow from the Principles of the rational Soul nor were the Principles Faculties or Abilities of it inseparable from those of the Soul it self being only accidental Perfections of them inlaid in them by especial Grace This Life was necessary unto him with respect unto the state wherein and the End for which he was made He was made to live unto the living God and that in a peculiar manner to live unto his glory in this World by the discharge of the rational and moral Obedience required of him and to live afterward in his Glory and the eternal Enjoyment of him as his Cheifest Good and Highest Reward That whereby he was enabled hereunto was that Life of God which we are alienated from in the state of Nature 2. In this Life as in Life in General three things are to be considered 1 Its Principle 2 Its Operation 3 Its Vertue or Habit Act and Power Sect. 7 1. There was a Quickning Principle belonging unto it For every Life is an Act of a Quïckning Principle This in Adam was the Image of God or an habitual Conformity unto God his Mind and Will wherein the Holiness and Righteousness of God himself was represented Gen. 1. 26 27. In this Image he was created or it was concreated with him as a Perfection due to his Nature in the Condition wherein he was made This gave him an habitual disposition unto all duties of that Obedience that was required of him It was the Rectitude of all the faculties of his Soul with respect unto his Supernatural End Eccles. 7. 20. 2 There belonged unto it continual Actings from or by Vertue of and suitable unto this Principle All the Acts of Adam's Life should have been subordinate unto his great moral End In all that he did he should have lived unto God according unto the Law of that Covenant wherein he walked before him And an Acting in all things suitable unto the Light in his Mind unto the Righteousness and Holiness in his Will and Affection that Uprightness or Integrity or Order that was in his Soul was his Living unto God Sect. 8 3 He had here-withal Power or Ability to continue the Principle of Life in suitable Acts of it with respect unto the whole Obedience required of him that is he had a sufficiency of Ability for the Performance of any Duty or of all that the Covenant required And in these three did the Supernatural Life of Adam in Innocency consist And it is that which the Life whereunto we are restored by Christ doth answer It answers unto it I say and supplies its absence with respect unto the End of living unto God according unto the New Covenant that we are taken into For neither would the Life of Adam be sufficient for us to live unto God according to the terms of the New Covenant nor is the Life of Grace we now enjoy suited to the Covenant wherein Adam stood before God Wherefore some Differences there are between them the Principal whereof may be reduced into two Heads Sect. 9 1. That Principle of this Life was wholly and intirely in Man himself It was the Effect of another Cause of that which was without him namely the Good Will and Power of God but it was left to grow on no other Root but what was in Man himself It was wholly implanted in his Nature and therein did its Springs lye Actual Excitations by Influence of Power from God it should have had For no Principle of Operation can subsist in an Independence of God nor apply it self unto Operation without his Concurence But in the Life whereunto we are renewed by Jesus Christ the Fountain and Principle of it is not in our selves but in him as One common Head unto all that are made Partakers of him He is our Life Col. 1. 3. and our Life as to the Spring and Fountain of it is hid with him in God For he quickneth us by his Spirit Rom. 8. 10. And our Spiritual Life as in us consists in the Vital Actings of this Spirit of his in Us for without him we can do nothing John 15. 3. By Vertue hereof we walk in newness of Life Rom. 6. 4. We live therefore hereby yet not so much we as Christ liveth in us Gal. 2. 20. Sect. 10 2. There is a Difference between these Lives with respect unto the Object of their Vital Acts. For the Life which we now lead by the faith of the Son of God hath sundry Objects of its Actings which the other had not For whereas all the Actings of our Faith and Love that is all our Obedience doth respect the Revelation that God makes of himself and his Will unto us there are now New Revelations of God in Christ and consequently new Duties of Obedience required of us as will afterwards appear And other such differences there are between them The Life which we had in Adam and that which we are renewed unto in Christ Jesus are so far of the same Nature and kind as our Apostle manifests in sundry Places Ephes. 4. 23 24.
Col. 3. 10. as that they serve to the same End and Purpose Sect. 11 There being therefore this two-fold Spiritual Life or Ability of Living unto God that which we had in Adam and that which we have in Christ we must enquire with reference unto which of these it is that Unregenerate Men are said to be Spiritually dead or dead in Trespasses and Sins Now this in the first Place hath respect unto the Life we had in Adam For the Deprivation of that Life was in the Sanction of the Law Thou shalt die the Death This Spiritual Death is comprized therein and that in the Privation of that Spiritual Life or Life unto God which Unregenerate Men never had neither de facto nor de jure in any state or condition Wherefore with respect hereunto they are dead only negatively they have it not but with respect unto the Life we had in Adam they are dead privatively they have lost that Power of Living unto God which they had Sect. 12 From what hath been discoursed we may discover the Nature of this Spiritual Death under the Power whereof all Unregenerate Persons do abide For there are three things in it 1 A Privation of a Principle of Spiritual Life enabling us to live unto God 2 A Negation of all Spiritual Vital Acts that is of all Acts and Duties of holy Obedience acceptable unto God and tending to the Enjoyment of him 3 A total Defect and want of Power for any such Acts whatever All these are in that Death which is a Privation of Life such as this is First there is in it a Privation of a Principle of Spiritual Life namely of that which we had before the Entrance of sin or a Power of living unto God according to the Covenant of Works and a Negation of that which we have by Christ or a Power of Living unto God according to the Tenor of the Covenant of Grace Those therefore who are thus dead have no Principle or First Power of Living unto God or the Performance of any Duty to be accepted with him in order to the Enjoyment of him according to either Covenant It is with them as to all the Acts and Ends of Life Spiritual as it is with the Body as to the Acts and Ends of Life Natural when the Soul is departed from it Why else are they said to be dead Sect. 13 It is objected that there is a wide difference between Death Natural and Spiritual In Death Natural the soul it self is utterly removed and taken from the Body but in Death Spiritual it continues A man is still notwithstanding this Spiritual Death endowed with an Understanding Will and Affections And by these are Men enabled to perform their Duty unto God and yield the Obedience required of them Answ. 1 In Life Spiritual the Soul is unto the Principle of it as the Body is unto the Soul in Life Natural For in Life Natural the Soul is the quickning Principle and the Body is the Principle quickned When the Soul departs it leaves the Body with all its own Natural Properties but utterly deprived of them which it had by Vertue of its Union with the Soul So in Life Spiritual the Soul is not in and by its Essential Properties the quickning Principle of it but it is the Principle that is quickned And when the quickning Principle of Spiritual Life departs it leaves the Soul with all its Natural Properties entire as to their Essence though morally corrupted But of all the Power and Abilities which it had by Virtue of its Union with a quickning Principle of Spiritual Life it is deprived And to deny such a quickning Principle of Spiritual Life superadded unto us by the Grace of Christ distinct and separate from the Natural Faculties of the Soul is upon the matter to renounce the whole Gospel It is all one as to deny that Adam was created in the Image of God which he lost and that we are renewed unto the Image of God by Jesus Christ. Hence 2ly Whatever the Soul acts in Spiritual things by its Understanding Will and Affections as deprived of or not quickned by this Principle of Spiritual Life it doth it Naturally not Spiritually as shall be instantly made to appear There is therefore in the first Place a Disability or Impotency unto all Spiritual things to be performed in a Spiritual manner in all Persons not born again by the Spirit because they are Spiritually dead Whatever they can do or however Men may call what they do unless they are endowed with a quickning Principle of Grace they can perform no Act Spiritually vital no Act of Life whereby we live to God or that is absolutely accepted with him Hence it is said the Carnal Mind is enmity against God it is not subject to the Law of God neither indeed can it be Rom. 8. 7. so then they that are in the flesh cannot please God v. 8. Men may cavil whilst they please about this carnal Mind and contend that it is only the sensitive part of the Soul or the Affections as corrupted by Prejudices and depraved habits of Vice Two things are plain in the Text. First that this Carnal Mind is in all mankind whoever they be who are not partakers of the Spirit of God and his Quickning Power Secondly that where it is there is a Disability of doing any thing that should please God which is the Sum of what we contend for and which Men may with as little a disparagement of their Modesty deny as reject the Authority of the Apostle So our Saviour as to one Instance tells us that no Man can come unto him unless the Father draw him Joh. 6. 4. 4. And so is it figuratively expressed where all Men being by Nature compared unto evil Trees it is affirmed of them that they cannot bring forth Good fruit unless their Nature be changed Mat. 7. 18. Chap. 12. 33. And this Disability as to Good is also compared by the Prophet unto such Effects as lye under a Natural Impossibility of Accomplishment Jerem. 13. 24. We contend not about Expressions This is that which the Scripture abundantly instructeth us in There is no Power in Men by Nature whereby they are of themselves upon the mere proposal of their Duty in Spiritual Obedience and Exhortations from the Word of God unto the Performance of it accompanied with all the Motives which are meet and suited to prevail with them thereunto to perceive know will or do any thing in such a Way or Manner as that it should be accepted with God with respect unto our Spiritual Life unto him according to his Will and future Enjoyment of him without the Efficacious Infusion into them or Creation in them of a new gracious Principle or Habit enabling them thereunto and that this is accordingly wrought in all that believe by the Holy Ghost we shall afterwards declare But it will be Objected and hath against this Doctrine been ever so since the days
of Pelagius that a supposition hereof renders all Exhortations Commands Promises and Threatnings which comprize the whole Way of the external communication of the Will of God unto us vain and useless For to what purpose is it to exhort Blind Men to see or Dead Men to live or to promise Rewards unto them upon their so doing Should Men thus deal with stones would it not be vain and ludicrous and that because of their Impotency to comply with any such proposals of our Mind unto them And the same is here supposed in Men as to any Ability in Spiritual things Answ. 1 There is nothing in the highest Wisdom required in the Application of any Means to the producing of an Effect but that in their own Nature they are suited thereunto and that the Subject to be wrought upon by them is capable of being affected according as their Nature requires And thus Exhortations with Promises and Threatnings are in their kind as Moral Instruments suited and proper to produce the Effects of Faith and Obedience in the Minds of Men. And the Faculties of their Souls their Understandings Wills and Affections are meet to be wrought upon by them unto that End For by Mens rational Abilies they are able to discern their Nature and judge of their Tendency And because these Faculties are the Principle and Subject of all actual Obedience it is granted that there is in Man a Natural remote Passive Power to yield Obedience unto God which yet can never actually put forth it self without the effectual working of the Grace of God not only enabling but working in them to will and to do Exhortations Promises and Threatnings respect not primarily our present Ability but our Duty Their End is to declare unto us not what we can do but what we ought to do And this is done fully in them On the other hand make a general Rule that what God commands or Exhorts us unto with Promises made unto our Obedience and Threatnings annexed unto a supposition of Disobedience that we have power in and of our selves to do or that we are of our selves able to do and you quite evacuate the Grace of God or at least make it only useful for the more easie discharge of our Duty not necessary unto the very being of Duty it self which is the Pelagianism Anathematized by so many Councils of old But in the Church it hath hitherto been believed that the Command directs our Duty but the Promise gives strength for the performance of it Sect. 18 3. God is pleased to make these Exhortations and Promises to be Vehicula Gratiae the means of communicating Spiritual Life and Strength unto Men. And he hath appointed them unto this end because considering the Moral and Intellectual Faculties of the Minds of Men they are suited thereunto Hence these Effects are ascribed unto the Word which really are wrought by the Grace communicated thereby Jam. 1. 18. 1 Pet. 1. 23. And this in their Dispensation under the Covenant of Grace is their proper end God may therefore wisely make use of them and command them to be used towards Men notwithstanding all their own disability savingly to comply with them seeing he can will and doth himself make them effectual unto the end aimed at Sect. 19 But it will be further objected That if Men are thus utterly devoid of a Principle of Spiritual Life of all Power to live unto God that is to repent believe and yeeld obedience is it righteous that they should perish eternally meerly for their disability or their not doing that which they are not able to do This would be to require Brick and to give no Straw yea to require much where nothing is given But the Scripture every-where chargeth the Destruction of Men upon their wilful sin not their weakness or disability Answ. 1. Mens Disability to live to God is their sin What-ever therefore ensues thereon may be justly charged on them It is that which came on us by the Sin of our Nature in our first Parents all whose Consequents are our sin and our misery Rom. 5. 12. Had it befallen us without a guilt truly our own according to the Law of our Creation and Covenant of our Obedience the Case would have been otherwise But on this Supposition sufficiently confirmed else-where those who perish do but feed on the Fruit of their own Wayes Sect. 20 2. In the Transactions between God and the Souls of Men with respect unto their Obedience and Salvation there is none of them but hath a Power in sundry things as to some degrees and measures of them to comply with his Mind and Will which they voluntarily neglect And this of it self is sufficient to bear the Charge of their eternal ruine But 3. No Man is so unable to live unto God to do any thing for him but that withal he is able to do any thing against him There is in all Men by Nature a depraved vitious habit of Mind wherein they are alienated from the Life of God And there is no command given unto Men for Evangelical Faith or Obedience but they can and do put forth a free positive Act of their Wills in the rejection of it either directly or interpretatively in preferring somewhat else before it As they cannot come to Christ unless the Father draw them so they will not come that they may have Life wherefore their Destruction is just and of themselves This is the Description which the Scripture giveth us concerning the Power Ability or Disability of Men in the State of Nature as unto the Performance of Spiritual Things By some it is traduced as Fanatical and senseless which the Lord Christ must answer for not we For we do nothing but plainly represent what he hath expressed in his Word and if it be foolishness unto any the Day will determine where the blame must lie Sect. 21 Secondly There is in this Death an actual cessation of all Vital Acts. From this defect of Power or the want of a Principle of Spiritual Life it is that Men in the state of Nature can perform no Vital Act of Spiritual Obedience nothing that is spiritually Good or Saving or Accepted with God according to the Tenor of the New Covenant which we shall in the second place a little explain The whole course of our Obedience to God in Christ is the Life of God Ephes. 4. 18. That Life which is from him in a peculiar manner whereof he is the especial Author and whereby we live unto him which is our End And the Gospel which is the Rule of our Obedience is called the words of this Life Acts 5. 20. That which guides and directs us how to live to God Hence all the Duties of this Life are Vital Acts spiritually Vital Acts Acts of that Life whereby we live to God Sect. 22 Where therefore this Life is not all the Works of Men are Dead Works Where Persons are dead in sin their Works are dead
with them at the great Day Would we prevent all these fatal evils would we engage in a reall thriving everlasting Holiness let our first business be to secure a Relation unto Jesus Christ without which nothing of it will ever be attained To close this discourse I shall only from it obviate a putid Calumny cast by the Papists Quakers and others of the same Confederacy against the Grace of God upon the Doctrine of the free Justification of a sinner through the Imputation of the Righteousness of Christ. For with a shameless Impudence they clamour on all by whom it is asserted as those who maintain Salvation to be attained through a meer External Imputation of Righteousness whilest those so saved are unclean and unholy as the Quaker or negligent of the Dutyes of Righteousness and Obedience as the Papists and others slanderously report For the frontless impudence of this Calumny is sufficiently evident from hence that as we assert Sanctification and Holiness to be peculiar only unto Believing justified Persons that is that Faith and Holiness are inseparable habitually or actually or in both regards so in like manner that all such Persons are infallibly sanctified and made Holy Sect. 7 All Believers and only Believers being sanctified and made Holy What it is that is sanctified in them or what is the proper Seat and Subject of this Work is in the next place to be declared For it is not a meer External Denomination as things were called Holy under the Old Testament nor any transient Act nor any series or Course of Actions that we plead about but that which hath as a reall Being and Existence so a constant abiding or Residence in us Hence he that is Holy is alwayes so whether he be in the Actual Exercise of the Dutyes of Holiness or no though an Omission of any of them in their proper season is contrary unto and an impeachment of Holiness as to its Degrees Now this subject of Sanctification is the Entire Nature or whole Person of a Believer It is not any one Faculty of the Soul or Affection of the Mind or Part of the Body that is sanctified but the whole Soul and Body or the entire Nature of every Believing Person And hereby is the Work of Sanctification really distinguished from any other meer common Work which may represent it or pretend unto it For all such Works are partiall either they are in the Mind only by Light and Notions of Truth or on the Affections only in Zeal and Devotion or on the Mind and Conscience in the Convictions of Sin and Duty but further they proceed not But true Holiness consists in the Renovation of our whole Persons which must be demonstrated 1 That our entire Nature was Originally created in the Image of God I have proved before and it is by all acknowledged Our whole Souls in the Rectitude of all their Faculties and Powers in order unto the Life of God and his Enjoyment did bear this Image Nor was it confined unto the Soul only The Body also not as to its shape figure or natural use but as an Essential part of our Natures was interested in the Image of God by a Participation of Original Righteousness Hence the whole Person was a meet Principle for the Communication of this Image of God unto others by the means of Natural Propagation which is an act of the entire Person For a Person created and abiding in the Image of God begetting another in his own Image and Likeness had by vertue of the Covenant of Creation begotten him in the Image of God also that is had communicated unto him a Nature upright and pure 2 By the Entrance of sin this Image of God so far as it was our Righteousness and Holiness before him was utterly defaced and Lost. This also I have sufficiently evidenced before It did not depart from any one Power Part or Faculty of our Souls but from our whole Nature Accordingly the Scripture describes 1 the Depravation of our Natures distinctly in all the Powers of it In particular the Corruption that ensued on our Minds Wills and Affections upon the loss of the Image of God I have before declared and vindicated And 2 in reference unto the first Actings of all these Faculties in things Moral and Spiritual the Scripture addes that all the Thoughts and Imaginations of our Hearts are evil and that continually Gen. 6. 5. All the Original first Actings of the Powers of our Souls in or about things Rational and Morall are alwayes evil For an evil tree cannot bring forth good fruit That which is lame and distorted can act nothing that is straight and regular Hence 3 All the Outward Actions of Persons in this State and Condition are evil unfruitfull works of Darkness And not only so but the Scripture 4 in the Description of the Effects of this Depravation of our Nature calls in the Body and the members of it unto a partnership in all this Obliquity and Sin The members of the Body are Servants unto Vncleanness and Iniquity Rom. 6. 19. And the engagement of them in all the Course and Actings of Depraved Nature is particularly declared by our Apostle out of the Psalmist Rom. 3. 12 13 14 15. They are all gone out of the way they are together become unprofitable there is none that doth good no not one Their throat is an open sepulchre with their tongues they have used deceit the poyson of Asps is under their lips whose mouth is full of cursing and bitterness their feet are swift to shed blood in all wayes of evil This being the State of our whole Nature in its Depravation our Sanctification wherein alone its Reparation in this Life doth consist must equally respect the whole Some suppose that it is our Affections only in their Deliverance from corrupt Lusts and Prejudices with their direction unto Heavenly Objects that are the Subject of this Work For the Mind or rational Intellectual Power of the Soul is in its self they say pure noble untainted and needs no other Ayd but to be delivered from the Prejudices and Obstructions of its Operations which are cast upon it by the Engagements and Inclinations of corrupt Affections and a vitious course of Conversation in the World received by uninterrupted Traditions from our Fathers from whence it is not able to extricate or deliver it self without the Aid of Grace But they have placed their Instance very unhappily For among all things that belong unto our Nature there is not any one which the Scripture so chargeth this Depravation of it upon as the Mind This in particular is said to be fleshly to be Enmity against God to be filled with Vanity Folly and Blindness as we have at large before evinced Nor is there any thing concerning which the Work of Sanctification and Renovation is so expressly affirmed as it is concerning the Mind It is declared by the Renovation of our Minds Rom. 12. 2. or being Renewed in
us much to blame that we do not more abound in the use of this Means unto the End mentioned Did we abide more constantly in the beholding or Contemplation of the Person of Christ of the Glory and Beauty of his Holiness as the Pattern and great Example proposed unto us we should be more transformed into his Image and Likeness But it is so fallen out that many who are called Christians delight to be talking of and do much admire the vertuous Sayings and Actions of the Heathen and are ready to make them the Object of their Imitation whilest they have no thoughts of the Grace that was in our Lord Jesus Christ nor do endeavour after Conformity thereunto And the Reason is because the Vertue which they seek after and desire is of the same Kind with that which was in the Heathen and not of that Grace and Holiness which was in Christ Jesus And thence also it is that some who not out of Love unto it but to decry other important Mysteries of the Gospel thereby do place all Christianity in the Imitation of Christ do yet indeed in their practice despise those Qualities and Dutyes wherein he principally manifested the Glory of his Grace His Meekness Patience Self-denyal Quietness in bearing Reproaches Contempt of the World Zeal for the Glory of God Compassion to the Souls of men Condescentions to the Weaknesses of all they regard not But there is no greater Evidence that whatever we seem to have of any thing that is good in us is no part of Evangelical Holiness than that it doth not render us conformable to Christ. Sect. 60 And we should alwayes consider how we ought to act Faith on Christ with respect unto this End Let none be guilty practically of what some are falsely charged withall as to Doctrine Let none divide in the Work of Faith and Exercise themselves but in the one half of it To Believe in Christ for Redemption for Justification for Sanctification is but one half of the Duty of Faith It respects Christ only as he died and suffered for us as he made Attonement for our sins Peace with God and Reconciliation for us as his Righteousness is imputed unto us unto Justification Unto these Ends indeed is he firstly and principally proposed unto us in the Gospel and with respect unto them are we exhorted to receive him and to believe in him But this is not all that is required of us Christ in the Gospel is proposed unto us as our Pattern and Example of Holiness And as it is a cursed Imagination that this was the whole End of his Life and Death namely to exemplifie and confirm the Doctrine of Holiness which he taught so to neglect his so being our Example in considering him by Faith to that End and labouring after Conformity to him is evil and pernitious Wherefore let us be much in the Contemplation of what he was what he did how in all Instances of Duties and Trials he carried himself untill an Image or Idea of his perfect Holiness is implanted in our Minds and we are made like unto him thereby Sect. 61 4 ly That which principally differenceth Evangelical Holiness with respect unto the Lord Christ from all other Natural or Moral Habits or Duties and whereby he is made Sanctification unto us is that from him his Person as our Head the Principle of spiritual Life and Holiness in Believers is derived and by vertue of their Vnion with him real Supplyes of spiritual Strength and Grace whereby their Holiness is preserved maintained and encreased are constantly communicated unto them On the stating and proof hereof the whole difference about Grace and Morality doth depend and will issue For if that which men call Morality be so derived from the Lord Christ by vertue of our Union with him it is Evangelical Grace if it be not it is either nothing or somewhat of another Nature and Kind for Grace it is not nor Holiness neither And all that I have to prove herein is that the Lord Jesus Christ is an Head of Influence the Spring or Fountain of spiritual Life unto his Church wherein I know my self to have the Consent of the Church of God in all Ages And I shall confine the proof of my Assertion unto the ensuing Positions with their Confirmation Sect. 62 First Whatever Grace God promiseth unto any bestoweth on them or worketh in them it is all so bestowed and wrought in by and through Jesus Christ as the Mediatour or middle Person between God and them This the very Notion and Nature of his Office of Mediator and his Interposition therein between God and us doth require To affirm that any good thing any Grace any Vertue is given unto or bestowed on us or wrought in us by God and not immediately through Christ or that we Believe in God yield Obedience unto him or Praise with Glory not directly by Christ is utterly to overthrow his Mediation Moses indeed is called a Mediator between God and the People Gal. 3. 19. as he was an Internuntius a Messenger to declare the Mind of God to them and to return their Answers unto God but to limit the Mediatory Work of Christ unto such an Interposition only is to leave him but one Office that of a Prophet and to destroy the principal Uses and Effects of his Mediation towards the Church In like manner because Moses is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour or Redeemer Acts 7. 35. metaphorically with respect unto his Use and Employment in that mighty Work of the Deliverance of the People out of Aegypt some will not allow that the Lord Christ is a Redeemer in any other sence subverting the whole Gospel with the Faith and Souls of men But in particular what there is of this nature in the Mediation of Christ in his being the middle Person between God and us may be declared in the ensuing Assertions Sect. 63 1 God himself is the absolute infinite Fountain the supream efficient Cause of all Grace and Holiness For He alone is originally and essentially Holy as he only is Good and so the first Cause of Holiness and Goodness to others Hence he is called the God of all Grace 1 Pet. 5. 10. The Author Possessour and Bestower of it He hath Life in himself and quickeneth whom he pleaseth Joh. 5. 26. With him is the Fountain of Life Psal. 36. 9. as hath been declared before This I suppose needs no further Confirmation with them who really acknowledge any such thing as Grace and Holiness These things if any are among those perfect Gifts which are from above coming down from the Father of Lights with whom is no variableness nor shadow of turning Jam. 1. 17. Sect. 64 2 God from his own fullness communicates unto his Creatures either by the way of Nature or by the way of Grace In our first Creation God implanted his Image on us in Uprightness and Holiness in and by the making or Creation
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