may be taken these ways 1. The immediate Communication of the Holy Spirit wherewith Christ himself was indued for as in respect of the Union of the Divine Nature there was an Essential Union between the Son and the Spirit so by that Union of both Natures in one Person there was a Communion of the same Spirit unto Christ The Spirit descended upon him like a Dove Matth. 3.16 God gave him not the Spirit by measure John 3.34 Now as Aaron's Ointment that was poured first upon his Head descended upon the Hem of his Garment so by virtue of our Union with him that Spirit that was without measure poured upon our Head was in some measure diffused upon all that are united to him and as the same Soul that actuates the Heart and the Head in a more plentiful and eminent manner doth inactuate the most inconsiderable part of the same Body so the same Spirit that is in Christ is in every one that is united unto him though in a different degree of operation Rom. 8.9 If any man have not the Spirit of Christ he is none of his 2 Cor. 6.17 He that is joyned unto the Lord is one Spirit And by this Spirit of Christ which he giveth and communicateth unto those that are united unto him they are said to be sealed by the Spirit of Promise Ephes 1.13 2 Cor. 1.22 viz. It is by this Spirit of Christ that we have access unto God Ephes 2.18 We have access by one Spirit unto the Father and it is this Spirit that forms our Desires in us and by this means our Desires are not only discovered unto God that knows the mind of his own Spirit but they are also conformable unto the Will of God Rom. 8.27 He that searcheth the heart knoweth what is in the mind of the Spirit because be maketh intercession for the Saints according to the will of God. And as the Father did hear the Son always because his Desires were conformable to the Will of his Father John 11.42 I know that thou hearest me always so John 16.23 Whatsoever ye shall ask the Father in my name he shall give it you for it is a Petition framed by that Spirit which is the Spirit of Christ and of God and what his own Spirit desires it is his own Will to grant And for this cause it is called the Spirit of Adoption Rom. 8.15 God is pleased to accept the Prayers and Services of the Members of Christ in him even as the obedience of his own Sons because they are moved and actuated by the very same Spirit which is the Spirit of his Son. And as the intrinsecal form of things is that which instrumentally conforms the qualities and proportions of the thing which it informs unto that intrinsecal form and suits it with Qualities and Conditions suitable to its Operations so this Spirit of Christ doth by degrees conform the Soul the Affections the whole Man unto the Image of Christ changing it into the same Image 2 Cor. 3.18 And this Spirit of Christ doth lead them into all Truth John 16.13 And from hence it is that he that is the true Member of Christ cannot continue in a constant course of sin 1 John 3.9 For his seed remaineth in him viz. That Spirit of Christ by which he is actuated and by which he is born of God John 3.6 That which is born of the Spirit is Spirit That abideth in him and will be degrees like a living Spring work out that mudd that our own flesh and corruption cast into us 2. Which is a fruit of the former The mind of Christ For this Spirit of God works a Conformity in the Heart and Life to Christ whose Spirit it is This Spirit of Christ makes an impression of the Image of Christ upon the Soul and Life The like Effect with this we find in all things In matters Natural the vicinity of two things together works a Conformity of the weaker to the stronger either Element or Form In matters Moral Conversation between two breed a Conformity in Manners even different from their otherwise natural Constitution much more where the Spirit of Christ lays hold on the Soul and unites a Man unto Christ there is not only new Company but a new Form and consequently of necessity a new frame and temper of Heart and Life conformable to such Company and to such a Form. And in order to this Conformity unto Christ the Old Conversation the Old Man which is corrupt according to the deceitful Lusts Ephes 4.22 must be put off the Affections and Lusts must be crucified Galat. 5.25 the Body will be dead because of sin Rom. 8.10 Ungodliness and Worldly Lusts will be denied Tit. 2.12 For these make a deformity from Christ such a Spirit as the Spirit of Christ cannot long endure to inform or inhabit such a Soul but if it come into him it will change him And in stead thereof the Man shall be born again by the Spirit John 3.5 the Spirit will be Life Rom. 8.10 Christ will be new formed in them Galat. 4.19 the walking will be in the Spirit Galat. 5.25 the New Man will be put on even the Image of Christ Righteousness and true Holiness Ephes 4.24 Christ will be put on Galat. 3.27 Rom. 13.14 the Life will be the Life of Christ Galat. 2.20 the Heart will be the Habitation of Christ Ephes 3.17 of God Ephes 2.22 of the Holy Ghost 1 Cor. 6.19 the mind the mind of Christ 1 Cor. 2.16 the temper of the Soul the same with his humble as he was humble Phil. 2.5 holy as he is holy 1 Pet. 1.16 long-suffering and indulgent as he was John 13.15 Behold have I not given you an example Patient under the Will of God c. And by Conformity unto Christ Man is put into a right state and in that order towards God himself and others as he was in his creation and thereby in some measure restored to that Happiness which he had by reason of that order The Happiness and Peace of every thing consisting in the due observance of that station and Rule which God hath given it And this Conformity unto Christ is our Sanctification which is nothing else but a restoring of Man in some measure to that Conformity unto the Will of God in which he was created Man by sin lost that impression of God's Image God was pleased to give us his Son who is the express Image of his Father and by this Spirit of his to re-imprint that Image again upon as many as behold him and come unto him by Faith 1. Thes 4.3 This is the will of God even your Sanctification so that the Sanctification or Obedience which is wrought in us and required of us is the Conformity of the Will of Man to the Will of God. The Obedience performed unto God by the Faithful ariseth from a double Principle 1. This whereof we now speak an intrinsecal Change of the Nature Conforming the Heart
determine his being in as much as all things else are his productions and cannot have any causality upon him Secondly End is inconsistent with Eternity for that is a permanent and fixed indivisible and takes in all past present and to come without any difference of notion The present subsistence of the First Cause was the same numerical instant that he had a thousand years since So that End as well as Succession is but of those things that are measured by time not of an indivisible being To suppose him to have an end were to suppose him not ever to have been because past and present and to come are all indivisibly conjoyned in his duration This indivisibility of duration is proper only to the First Cause for nothing else can upon any sound ground be said to be of indivisible duration though it may be of a perpetual Suppose we the Being of an Angel or the Soul though admitted to be Everlasting yet that is rather a multiplyed extension of duration than any indivisible duration for of the First Cause I may say truly the instant of the duration that is now and that was a thousand years since or a thousand years after is the same but I do not think the same may be affirmed of any other thing whatsoever 1. because their essence is not indivisible and simple as is that of the First Cause for it is evident they are perfectible compounded of Act and Power not pure Acts 2. because some things might be affirmed of them in a time past which cannot now be affirmed of them as the creation continuance in the Body separation re-union c. 3. their being is dependent II. From this admission of a First Cause doth necessarily follow Immensity which includes three things 1. Exemption from Circumscription or bounds of his being There is a twofold exemption from Circumscription 1. That which ariseth from the disproportion between the thing that should circumscribe and be circumscribed thus a Spirit of what kind soever is not circumscribed nor is in any determinate place for that is proper to a Body that hath extension of parts yet though we cannot say It is here yet we are sure we cannot say It is every where There is 2. another exemption from circumscription which ariseth from Infinitude that it exceeds all place and circumscription Now that it is thus with the First Cause is evident for if he had a Being before any thing else nothing then could bound his Being if it should then he could not be the First Cause there being something else that had limited him which had a pre-existence to his causation and it is impossible for any thing to have a limited or bounded Being unless it were so limited or bounded by something without it That which is without a cause of his being must needs be without bounds of his being Neither could those effects which he after produced straiten the extent as I may call it of his Being or shut him out from them From whence follows 2. His Omnipresence not only vertually and potentially but essentially in and with all things though the manner of it be incomprehensible because a consequence of his Infinitude This is Exemption from Exclusion for it is not possibly imaginable that the production of new Effects should exclude or straiten that indivisible extent which that being had before those Effects were produced 3. Exemption from Succession or Division of Parts for otherwise he could not be Immense for whatsoever hath Succession of Parts as his Parts are measurable so is the whole and therefore cannot be actually Infinite in Extension as I may call it And this doth consequently exempt him from Materiality Succession of Parts being an affection of a material substance and therefore it is an indivisible Immensity What is said of the Soul may explain it Tota in toto tota in qualibet parte III. Hence it follows that the First Cause is Indivisible and that in a double opposition 1. In Opposition to Divisibility which is partly touched before and though this be common to all things that are incorporeal for Divisibility is an effect of Quantity yet it is most eminently to be affirmed of the First Cause 2. In Opposition to Multiplicity and this is the Vnity of the First Cause viz. that there is but one First Cause of all things for if there were two or more First Causes either all must be infinite in Being and consequently in Operation and that is impossible viz. that there should be two Infinites because one must of necessity bound and limit the other both in Being and Power 2. or else both must be finite and then of necessity each must have a Cause of his Being for what is it that should prescribe the bounds to these Beings unless the Cause of their Beings if so they can neither be the First Cause or 3. one must needs be Infinite and the other Finite and Subordinate and then of necessity those Finite Beings cannot be the First Causes but meerly Second Causes depending upon that Infinite Being both in their Essence and Operation for nothing can have limits of his being but what hath causes of his being which should prescribe those limits IV. From hence likewise follows that the First Cause is Ens Simplicissimum and excludes all Composition of what kind soever either of Power and Act of Substance and Accident or Matter and Form for every mixture doth of necessity suppose some pre-existing Cause to joyn these together and indeed the very membra componentia have in nature a pre-existence to the being so compounded and so the admission of any kind of Composition is inconsistent with a First Cause And from hence it is evident that all things that are affirmed concerning this First Cause are but improper and serve only as notions to render him unto our Understandings 2. From hence it also follows that whatsoever is affirmed of the First Cause is the same with his Essence and one the same with another though they are conceived by us under different notions and conceptions as for instance we see an effect of the First Cause which in case of a Man we derive from that habit in Man which we call Mercy and another effect which in Man we would conclude to come from such a quality or habit which we know by the name of Justice hence we stile the First Cause Merciful and Just yet in truth neither of these are proper for they signifie Qualities neither if they were proper were they distinct for they are the same one with another and both the same with his Essence otherwise it is impossible he should be Simple for should his Being and Attributes be several he should be compounded of Substance and Accident or should the same thing which we call Justice be the same with his Essence and not the same with his Mercy he must needs consist of several beings divided one from another the like for all the rest
Of the Supream End of Man. Page 61 CHAP. V. Of the Means of attaining the Supream End of Man. Page 80 CHAP. VI. Of the Credibility of the Sacred Scriptures Page 99 The CONTENTS of the CHAPTERS OF THE SECOND PART CHAP. I. OF the Existence and Attributes of God. Page 117 CHAP. II. Of the Acts and Works of God and 1. Of his Eternal Counsel Page 123 CHAP. III. Of the Execution of the Eternal Counsel of God in his Works of Creation and Providence Page 145 CHAP. IV. Of the Providence of God in special concerning Man in order to his supream End. Page 150 CHAP. V. Of the Restitution of Man by Christ Page 169 CHAP. VI. Predictions and Types of Christ Page 176 CHAP. VII Of the Efficacy of the Satisfaction of Christ and the Congruity of it to right Reason Page 195 CHAP. VIII Of the great Work of our Redemption What it is How effected and for whom Page 201 CHAP. IX Of the Means which God hath appointed to make this Sacrifice of Christ effectual viz. Vnion with Christ and how the same is wrought on God's part Page 231 CHAP. X. How our Vnion with Christ is wrought on Man's part viz. By Faith Hope and Love. Page 243 CHAP. XI Why or by what reason the act of Faith worketh our Vnion with Christ and so our Justification in the sight of God. Page 262 CHAP. XII The Effects of our Vnion with Christ Page 268 CHAP. XIII Concerning the putting off the Old Man and 1. What it is Page 276 CHAP. XIV How the Old Man is to be put off and 1. by Repentance Page 288 CHAP. XV. Of Mortification and the Means thereof and 1. Of Meditation Page 295 CHAP. XVI Meditation of the Vnreasonableness of the Dominion of Lust Page 302 CHAP. XVII Of Prayer Page 324 CHAP. XVIII Of Watchfulness and first in respect of God. Page 328 CHAP. XIX Of Watchfulness in respect of our Selves our Senses Words and Appetite Page 332 CHAP. XX. Of Watchfulness over our Affections and Passions of Love Anger and Fear Page 335 CHAP. XXI Of Watchfulness over our Hope Confidence and Joy. Page 343 CHAP. XXII Of Watchfulness over our Grief 1. In reference to God for Sin 2. In reference to Externals Page 353 CHAP. XXIII Of Watchfulness over our Will Conscience and Spirit Page 364 CHAP. XXIV Of the new Life or Sanctification and the necessity of it Page 379 CHAP. XXV Of the Means of Sanctification and 1. On God's part his Word and his Spirit Page 386 CHAP. XXVI Of the Means of Sanctification 2. On Man's part viz. Faith Love Fear Hope Page 392 CHAP. XXVII Of the Extent and Degrees of Sanctification Page 403 CHAP. XXVIII Of the Parts of Sanctification and 1. In reference to our Selves Sobriety Page 413 CHAP. XXIX Of Sanctification in reference to our Neighbour viz. Righteousness the Habit and Rule of it Page 435 CHAP. XXX Of the general Precepts of Righteousness given by Christ and 1. Loving our Neighbour as our self Page 447 CHAP. XXXI Of the second general Precept of Righteousness Doing as we would be done unto A Brief Astract of the Christian Religion Page 461 Considerations Seasonable at all Times for the Cleansing of the Heart and Life Page 475 A SUMMARY Of what is contain'd in this DISCOURSE OF THE Knowledge of GOD and of our Selves PART I. By the Light of NATURE Chap. I. Of the Attributes of God I. OF Knowledge what it is and how wrought Page 1 2 II. That there is a First Being and Cause of all things Page 4 What may thence be deduced concerning it Page 7 viz. 1. His Eternity Page 8 1. Without Beginning ibid. 2. Without Succession ib. 3. Without End. Page 9 2. His Immensity which includes His. 1. Exemption from Circumscription Page 10 2. Omnipresence ib. 3. Exemption from Succession or division of Parts Page 11 3. His Indivisibility in Opposition to 1. Divisibility ibid. 2. Multiplicity ib. 4. Simplicity Page 12 5. Perfection Page 13 Whence it followeth That he is 1. A most pure Act. Page 14 2. A substantial Act. ibid. 3. Ens vivens Page 15 4. An Intellectual Being Omniscient ib. 5. Ens Liberrimum Page 16 6. Ens summe Bonum ib. Whence arise these Conclusions 1. That he is perfectly happy Page 17 2. The supream End of all things Page 18 7. Most just Page 21 9. Immutable Page 24 Chap. II. His Acts Immanent and Emanant Page 25 1. Creation Page 27 28 2. Providence disposing all things to their several Ends. Page 31 In respect of 1. Himself Page 32 2. The things produced viz. ib. 1. Natural Page 33 2. Contingent Page 35 3. Voluntary Page 36 Ch. III. Of Man considerable in 1. What he hath in common with other inferiour Beings Page 40 2. His Eminence above them in his Soul 1. It s Substance which is 1. Immaterial Page 40 2. Immortal Page 41 2. Its Faculties Page 44 Page 1. The Vnderstanding which hath Page 1. A threefold Power 1. A Receptive or Passive Page 45 2. Retentive ib. 3. Active or discussive Page 46 Page 2. Several Acts and Habits as 1. Knowledge Page 46 2. Wisdom Page 48 3. Conscience Page 51 Page 2. The Will its motion in respect of 1. The Object Page 56 2. Principles Page 58 The immediate Cause of Man's miscarriage Page 1. His Vnderstanding Page 2. His Will. Chap. IV. The Supream End of Man I. What viz. a Good commensurate to the Soul and therefore 1. Immaterial Page 63 2. Immortal Page 64 3. Distinct from the Soul it self Page 65 4. A true and real Good. Page 66 5. An infinite and Vniversal Good. ibid. And therefore nothing but God himself Page 67 II. And how that may be that God can be the adequate Object of Man's Felicity Page 68 Chap. V. The Means to attain it 1. What naturally they were ib. 2. Whether still the same Page 84 1. The Defects in 1. His Vnderstanding ib. 2. His Will. Page 89 2. The Consequents Page 92 3. What now for his Restitution Page 93 1. Not any thing in Man or the Creature ib. 2. But by God 96. revealed in The Holy Scriptures 98. their Châ—p VI. 1. Credibility Page 99 2. Contents v. Part 2. OF THE Knowledge of God and of our Selves PART II. By the Sacred Scriptures Pag. 117. THE Contents of the Holy Scriptures concerning I. God 1. His Existence Page 117 2. His Nature and Attributes Page 118 3. Manner of Subsistence Page 122 4. Acts and Works Page 123 II. His Counsel which is 1. Eternal Page 123 2. Immutable Page 125 3. Free. Page 126 4. Wise ibid. Which is eminent in 1. Predetermining the means Page 127 2. So as they move according to their own Nature whether 1. Necessary Page 129 2. Voluntary Page 131 3. Contingent Page 133 3. Independent upon one another ib. 5. Irresistible Page 135 6. Vniversal ib. Two Difficulties How the Predetermination 1. Of the Acts of voluntary Agents can consist with the Liberty of
the Will. Page 136 2. Of the sinful Acts of voluntary Agents can consist with the Justice and Purity of God. Page 138 III. The Execution of it 1. Creation 1. In general ibid. 2. Particularly of Man. Page 148 2. Providence 1. In general Page 150 2. Special concerning Man. ib. 1. As a Creature ib. 2. In order to his chief End. ib. 1. Before the Fall of Adam ib. 1. Partly examined before ib. 2. What the Means Page 153 1. The Law of Man's Creation Page 154 2. The Obligation of it Page 156 3. The Sanction or Penalty Page 157 2. After the Fall. Page 164 3. In Christ Page 169 1. The sum of it Page 170 2. The Particulars ib. 1. The Motive ib. 2. The Object Page 172 3. The End Remission of Sin and Happiness Page 173 4. The immediate Instrument Christ Page 174 Predictions concerning him Page 176 1. Prophetical ib. 2. Typical Page 177 I. The Efficacy and Virtue of Christ's Satisfaction Page 195 The Congruity of it to right Reason Page 199 II. This great work of our Redemption 1. What it is 1. A Removal of the Wrath of God. Page 201 2. By the accepting of Christ's Satisfaction for our Guilt and Punishment Page 202 2. How effected ten Positions Page 203 1. That Christ the Mediator was perfect God. Page 204 2. Perfect Man. Page 205 3. That both these Natures were united in the Person of Christ our Mediator ib. 4. The Necessity of Christ's having both Natures thus united in one Person Page 207 5. The Eternal Word did in due time take Flesh of the Virgin into the Vnity of one Person Page 209 6. The whole Life of Christ till his Passion had in it Satisfaction by way of 1. Suffering Page 210 2. Righteousness Page 211 3. Instruction and that of 1. Example Page 212 2. Doctrine Page 213 7. That Christ suffered the Wrath of God for the Remission of our Sins Page 215 This suffering of Christ was 1. Voluntary Page 216 2. Meritorious and Expiatory Page 217 3. Full and Perfect Page 218 4. Vniversal ibid. 8. That Christ rose again from Death the third day Page 220 9. That Christ after his Resurrection ascended up into Heaven Page 223 10. That Christ exerciseth a threefold Office there ibid. 1. The Power of Dominion Page 224 2. The Communication of his Spirit ib. 3. Intercession for his People Page 226 III. For whom this Satisfaction of Christ was made Page 227 IV. The Means to make this Sacrifice effectual for us Page 231 Our Vnion with Christ is wrought by a double Act. 1. On God's part 1. His Eternal Love. Page 233 2. Sending his Son. Page 234 3. Conveying the Knowledge of this Mediator unto us ibid. 4. The Work of the Spirit Page 237 Vnder a threefold Consideration 1. Of Power Page 238 2. Of a sound Mind ib. 3. Of Love. Page 236 2. On Man's part Page 243 1. Faith. ibid. 2. Hope Page 247 3. Love. Page 248 1. How wrought Page 249 2. Its Effects Page 254 1. Right Intention ib. 2. Conformity ib. 3. Fear Page 255 4. Indeavour of likeness to him Page 257 5. Contempt of the World. Page 258 6. Sorrow for Sin. Page 259 7. Obedience ib. 1. Sincere Page 260 2. Perpetual ib. 3. Vniversal ib. Why and how Faith worketh our Vnion with Christ and so our Justification in the sight of God is because 1. It is the Will of God. Page 263 2. Faith is the first Act of the new Life wrought by the Spirit of God c. Page 264 V. The Effects of our Vnion with Christ are 1. Remission of Sins Page 268 2. Justification ibid. 3. Peace and Reconciliation Page 269 4. The Spirit of Christ and that taken two ways 1. The Communication of the Holy Spirit Page 270 2. The Mind of Christ Conformity to him Sanctification Page 271 A double Principle 1. Change of the Nature Page 273 2. Love to God. Page 274 I. Putting off the Old Man I. What this Old Man is Page 276 1. It s strength 1. In it self ibid. 2. Accidentally from the Devil ibid. 2. Wherein seated Page 277 1. In the Vnderstanding ibid. 2. In the Conscience ibid. 3. In the Will. Page 278 4. In the Affections Page 279 II. How this Old Man is to be put off viz. 1. By Repentance the grounds of which are 1. A Conviction of the Vnderstanding concerning our natural ways and conditions which are 1. Irregular deformed and crooked Page 289 2. Vnprofitable and fruitless ib. 3. Vnbecoming ungrateful and undutiful Returns Page 291 2. The Love of God providing a means of Pardon and Acceptation ibid. 2. By Mortification The means whereof are 1. Supernatural 2. Moral 3. Natural Page 295 1. Meditation of 1. The Love of God Page 296 2. The Hope of Salvation and incongruity between it and continuing in Sin. Page 297 3. The Presence of God. Page 298 4. The Nature Consequences of Sin. ib. 5. The Shortness of Life Page 299 6. The Vnreasonableness of the dominion of 1. Lust 1. In the Rational Appetite and that is the lust of the mind in 1. The Intellectual Faculty Page 302 2. The Will and Affections which are 1. The Irascible Page 304 2. The Concupiscible ib. 2. In the Sensitive Appetite are 1. Lusts of the Flesh Page 306 2. Lust of the Eye Page 310 2. Pride Page 318 2. Prayer Page 324 It becomes a Means of our Mortification upon a double ground Page 325 326 3. Watchfulness The Objects of which are 1. God in 1. His coming to Judgment Page 328 2. His Word ibid. 3. His Presence Page 329 4. His Providence ib. 5. His Spirit Page 331 2. Our Selves Page 232 1. Our Senses ibid. 2. Our Eyes ibid. 3. Our Ears Page 333 4. Our Tongues ibid. 5. Our Appetites ibid. 6. Affections and Passions Page 335 1. Love. ibid. 2. Anger Page 336 3. Fear Page 337 4. Hope and Confidence c. Page 343 5. Joy. Page 349 6. Grief in reference to 1. God for Sin. Page 353 2. Externals Page 359 7. Will. Page 364 8. Conscience Page 367 9. Spirit Page 375 3. Temptations Page 379 II. Of the putting on the New Man or Sanctification Page 379 1. The Necessity of it Page 382 2. The Means 1. On God's Part Page 386 1. His Word ibid. 2. His Spirit Page 388 2. On our Part 1. Faith. Page 392 2. Love. Page 396 3. Fear Page 398 4. Hope Page 400 3. The Degrees Page 403 1. Sincerity and Integrity of Heart Page 404 2. An overmatching the power of Sin by the power of Sanctifying Grace Page 405 From whence arise these Consequents 1. Vniversality of Obedience Page 407 2. Constancy and Perseverance ibid. 3. Increase of Grace Page 409 4. Renewed Repentance Page 410 4. The Parts in reference to 1. Our Selves Page 413 1. In the Esteem of our Selves Page 414 2. In our Sensual Appetite Page 420 2. Our Neighbour Righteousness Page 435 1. The Habit. ibid. 2. The Rule Page
special and peculiar way and is that very Power whereby their Acts and Motions to eternity are acted and was not communicated in that perfection till after Christ's Ascension John 16.7 If I go not away the Comforter will not come This Spirit of Christ is a Spirit of Illumination and Instruction John 14.26 The Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things 1 Joh. 2.27 The anointing which is from above teacheth you all things a Spirit of Conviction and Redargution John 16.8 a Spirit of Renovation and Cleansing Tit. 3.5 a Spirit of Strength Ephes 3.16 Strengthned with his might by his Spirit a Spirit of Assurance Ephes 1.13 Sealed with the Holy Spirit of Promise a Spirit of quickening Rom. 8.11 quickned by his Spirit that dwelleth in you a Spirit of Adoption and Attestation Rom. 18.15 16. We nave received the Spirit of Adoption a Spirit of Supplication and Intercession Rom. 8.26 27. The Spirit it self maketh Intercession for us The Spirit of defence against Temptation Ephes 6.17 The Sword of the Spirit which is the word of God A Spirit of Union There is a double and reciprocal means of Union between Christ and his people 1. By Faith whereby Christ is united unto them Ephes 3.17 That Christ might dwell in your Hearts by Faith. 2. By the Spirit whereby we are united unto him Rom. 8.9 If any man have not the Spirit of Christ he is none of his Ephes 2.20 In whom also ye are builded together for an habitation of God through the Spirit 1 John 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 Cor. 6.17 He that is joyned to the Lord is one Spirit And this Union with Christ was that which he so much desired of his Father for his Church John 17.22 23. And as by Faith all that Satisfaction and Righteousness which was in him was made ours so all our Actions proceeding from this Spirit are in truth his both in virtue and acception with the Father Ephes 2.18 Through him we have access by one Spirit to the Father Gal. 2.20 I live yet not I but Christ liveth in me And by reason of this Union with Christ as he is a Son so are we Sons Rom. 8.17 Joynt Heirs with him and Galat. 4.7 an Heir of God through Christ thus we apprehend Christ and are apprehended of him Phil. 3.12 3. The third effect and end of Christ's Ascension is his perpetual Intercession in the Presence of the Glory of God for his People Christ in his humane Nature was our Sacrifice and that was but one Sacrifice and but once offered Heb. 9.28.10.14 And Christ who in both Natures was the Priest that offered that Sacrifice Heb. 9 14 25. Who through the eternal Spirit offered himself without Spot to God though he finished that part of his Priestly Office while he was with us yet as the Priesthood of Christ was for ever according to the order of Melchisedec so the exercise of that Priesthood still continues Heb. 9.24 Christ is entred into Heaven it self now to appear in the Presence of God for us And as by his Spirit which he hath given to his people he makes Intercession in them for we have Access to the Father by his Spirit so by himself he makes Intercession for us Heb. ◠25 Wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them 1 John 2.1 And if any man sin we have an advocate with the Father Jesus Christ the righteous And it is the strength of this Intercession of Christ that makes the Prayers of his People effectual John 16.23 Whatsoever ye shall ask the Father in my Name he will grant it That Incense that was mingled with the Prayers of the Saints Revel 8.3 And here let 〈◊〉 ever admire the endless goodness of God Man is dead in trespasses and sins God sends his Son into the World with a Ransom and with Life John 1.4 In him was life and the life was the light of men But for all this the World still continues in death and darkness John 1.10 The world knew him not He therefore by his Providence conveys Truth to their Ears and by his Spirit carries Life and Light into their Souls and conquers the darkness and death that is in us And when he hath rescued us from ruine he still leaves that Spirit of his to contest with our Corruptions to discover his Mind to form us every day more and more to our lost Image to supplicate and communicate our wants and fears and though those supplications of ours are mingled with imperfections distrusts doubtings and distractions yet he that knows the mind of his own Spirit takes these Prayers of ours and cleanseth them from the dross that hangs about them mingles his own Merit with them presents them to his Father in the strength of his own Intercession and so bears the iniquity of their holy things Nay when we vex and grieve that Agent of his that he hath left in us to perfect our Blessedness and oftentimes stifle his motions and have scarce the sign of Life left in us he nevertheless makes Intercession for us Isa 53.12 He made intercession for the transgressours 3. The next inquiry is for whom the Satisfaction of Christ was 1. Christ did Intentionally lay down his Life for the sins of the Elect of God John 10.15 I lay down my life for my sheep And these Sheep of Christ as they were not confined to one time or age of the World so neither to one Nation or company of People John 10.16 Other sheep I have which are not of this fold viz. of the Nation of the Jews And thus some understand 1 John 22. And not for ours only but also for the sins of the whole world using us the world as a contradistinction of the Gentiles from the Jews to whom it seems he wrote 2. As Christ died Intentionally for the Redemption of the Elect so he died Effectually for them and God hath so ordered his Counsels that those that he hath appointed to eternal Life shall use that means which he hath appointed to be instrumental for the partaking of the Efficacy of his Death John 6.37 All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out 3. Whatsoever were the Intention or Efficacy of the Death of Christ yet we are sure that all Men shall not partake of the full and compleat Effect of Christ's Satisfaction viz. Eternal Life This is a clear Truth yet all the lost Sons of Adam shall be left wholly unexcusable and condemned by the most Righteous and Natural Justice that is imaginable There have been three great Promulgations of Laws in the World. 1. The Law written in the Hearts of Men Rom 1.19 That which may be
work of Natural Reason working Opinion or at most knowledge differs as much as knowledge and Opinion Those things of God that are discoverable by natural Reason receive another kind of impression upon the Soul by the work of God as is evident by the Effects and Operations each have upon the Soul Rom. 1.21 When they knew God yet they glorified him not as God. 3. Of Love therefore so called because the Principal part of the Message that the Soul is acquainted with is a Message of Love and Goodness and so the Will inclined and ingaged to love that Goodness And this is the fruit of the work of God's Spirit 1. Mediately and naturally presupposing the former work of Illumination for some Objects are of so light a nature that when they are known all the work of the Soul is done so they are only known that they may be known But these objects of our Faith they do include a Goodness and Conveniency for the Soul and therefore being known they are desired so that in natural Consequence the Spirit of God if it demonstrates these Truths to the Soul it doth by consequence engage the Love of the Soul to them It is true that Education Instruction and Discipline may make us know these Truths speculatively and yet our Soul not affected with them but the Conviction which is wrought by the Power of God's Spirit is not so thin or jejune a union of these Truths to the understanding but deeper and more radicated and consequently doth more effectually work upon the Will and therefore it is the Logick of the Apostle 1 John 2.4 He that saith he knoweth God and keepeth not his Commandments is a liar and the truth is not in him 2 Pet. 1.9 He that lacketh these things is blind and cannot see The Argument is from the Negation of the necessary Effect or Consequent to the Negation of the Cause or Antecedent as if he should have said Wheresoever there is no true Obedience to the Will and Command of God there is certainly no Love of God. It is the conclusion of Truth and Reason Joh. 14.23 If a man love me he will keep my words And wheresoever there is a true knowledge of God there must of necessity be a true Love unto God because it doth represent God as the chiefest only and most suitable Good to the Soul. It is true that notional and speculative knowledge of God that is wrought by natural discourse cannot or at least seldom doth arrive to that full apprehension of the Goodness of God and consequently doth not raise up the Heart to that height of Love and Obedience for our Reason is weak and the disproportion between Him and our Understanding is infinite and therefore he hath chosen to reveal it unto us in his Word and Son and by his own Power working Knowledge in us And by this we see why the renovation and conversion unto God is sometimes expressed under the name of Knowledge John 17.3 This is life eternal that they might know thee the only true God c. Colos 3.10 Having put on the new man which is renewed in knowledge 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Christ c. Sometimes under the name of Trusting and depending upon God Galat. 3.6 Abraham believed God and it was counted to him for Righteousness sometimes under the name of Love Jud. 21. Keep your selves in the Love of God 1 Tim. 1.14 with faith and love which is in Christ 2 Tim. 1.13 2 Thes 2.10 Receiving the Love of the Truth sometimes under the name of Obedience James 1.27 Pure religion and undefiled c. James 2. per tot 1 John 2.29 Every one that doth righteousness is born of him so sometimes under the name of Repentance Fear of God c. For all this is but one work of this Spirit of Grace and but the several Emanations of the same work of the Spirit of God upon the Soul diversified only in the faculties or objects the first act in Nature is Light and when it convinceth the heart of the sinfulness of sin that works Repentance when of the Promises of God that breeds Dependence and Confidence when of the Goodness and Love of God in Christ that breeds Love unto him Watchfulness over our selves Obedience to his Will when of the Majesty and Justice of God it breeds Fear and Reverence when of our own vileness it breeds Humility so that all these are but the bringing home and joyning of those Convictions wrought in our Understanding unto the Will and Affections and thereupon these Effects do as naturally follow upon this work of Illumination and Conviction wrought by the Spirit of God as the like Effects do arise upon natural convictions of Objects of inferiour kinds and goodness 2. But this is not all there is a work of strength and power upon the Will Phil. 2.13 It is God that worketh in you both to will and to do of his good pleasure As the death and disability was in both Faculties so the Life is conveyed into both universally And this Power of God's Spirit is not only in the first acts of our Conversion to him but it goes along with us All those actions which are pleasing to God are wrought by the same Spirit of Christ by which they were at first animated It is a Spirit of Supplication in our Prayers Rom. 8.26 The Spirit maketh intercession c. A Spirit of Access for our Prayers Eph. 2.18 A Spirit of Assurance and Sonship Gal. 3.6 Eph. 1.16 A Spirit of Wisdom to direct us in our difficulties Ephes 1.17 A Spirit of Comfort and Joy in our Distresses Rom. 14.17 A Spirit of Fruitfulness in our Conversation Galat. 5.22 25. A Spirit of Perseverance 1 Pet. 1.5 Ye are preserved by the power of God through faith unto salvation CHAP. X. How our Vnion with Christ is wrought on Man's part viz. By Faith Hope and Love. HITHERTO we have seen the motion of the Love of God to his Creature by which it may appear the whole Business of Man's Salvation is the work of God and Man appears in a manner passive in all the parts of it In the sending Light into his Understanding he is passive In the enabling the Understanding to receive this Light he is still passive In the subduing the Will to the entertainment of it he is still passive Yet there is some kind of motion in us which though it be the Work of our Creator in the first giving of it and againâ— his Work in reviving quickening and enabling it yet he is pleased to require it from us and to expect it of us Mori movemus And that are principally these three Faith Hope and Love we find them oftentimes joyned together 1 Tim. 1.14 The Grace of our Lord was exceeding abundant with faith and love which is
and consequently the Life to the Will of God the Mind of Christ for the same Spirit of Christ which dwells in Christ our Head dwells likewise in those that are the Members of the same Body and as the oneness of the Soul in Man makes that oneness of motion in all the Body and that Conformity that is in all its motions to the mind of the Soul so that oneness of the Spirit in Christ and his Members makes that Conformity of the Members of Christ unto the Mind and Will of Christ which is the uncreated Image of God This is Regeneration the birth of the Spirit the forming of Christ in us the Sanctification of the Spirit 2 Thes 2.13 2. That whereof before is spoken Love unto God which is always the Soul of all true Obedience The Soul finds the Goodness and Rectitude and Beauty of God and of all his Commands and therefore out of a Judicial Love it is sensible of the ingagement that it ows to God and therefore out of Gratitude it will as far as the strength of the Soul can reach obey the Commands which are so Righteous of her God that is so Gracious It finds that it was the Purpose of God he created us unto good Works Ephes 2.10 that as many as are in Christ ought to walk as he walked 1 John 2.5 That the Son of God died to destroy the works of the Devil 1 John 3.8 to purifie unto himself a People zealous of Good Works Tit. 2.14 That Christ hath ordained that his Disciples should bring forth Fruit John 15.16 That for this cause Christ died c. that from thenceforth they that live should not live unto themselves c. 2 Cor. 5.15 Now the true Love of God makes the Will of God to be his Will and the Glory of God his End if there were no Beauty in the thing commanded yet shall I dispute his Will that hath redeemed me shall I go about to disappoint him in the End of his Death for me ordinary Reason teacheth me to subscribe and yield Obedience to the Commands of God for they are all most Wise and most Just Commands and though I see not the Wisdom Usefulness and Justice of them yet the same Truth that tells me his ways are unsearchable and past finding out teacheth me to obey when I discern the Authority though not the Reason of the Command But if it were not so suppose I could be a loser by my Obedience I cannot lose so much as I have freely received from him that commands me When Abraham received a Son from the Goodness of God and God required him again Abraham obeys though his Obedience had left him as Childless as the Promise found him But the greatest Command that I can receive from my Saviour cannot return me to so bad a Condition as his Pity and Mercy found me in If he require my Riches my Liberty my Life yet he leaves me somewhat which without his Goodness I had lost and doth more than countervail all my other Losses even my Everlasting Soul When he requires these of me he pays me interest for them Matth. 19.29 But if he did not yet the Price of my Soul in ordinary Gratitude may deserve the life of my Body for what can a Man give in Exchange for his Soul Matth. 16 26. CHAP. XIII Concerning the putting off the Old Man and 1. What it is NOW concerning the putting off the Old Man two things are considerable 1. What this Old Man is 2. How we must put him off For the former it is nothing but that Ataxy Disorder and Corruption which by sin did fall upon our Nature It is not our Nature in its essentials for that is still good but the absence of the Goodness and Perfection of the reasonable Soul which consisted in the Conformity to the Will of God which is the Beauty and Perfection of every thing And from this disorder in the Soul proceeds the disorder in the Life and Actions And this Old Man hath a double strength and advantage uâ—on us 1. In it self the Corruption and Disorder is so universal that the whole Soul is bound under it it hath no supplies of its own to rescue it self for they are all corrupted it is therefore called a Dominion of Sin Rom. 6.12 a body of death Rom. 7.24 a Law of Sin bringing the Soul into captivity Rom. 7.23 2. Accidentally the Prince of the Power of the Air taking advantage of this confusion and disorder of the Soul gets as it were into it and so worketh in the children of disobedience Ephes 2.2 inhabits it as his Castle and useth the Faculties of the Soul as the Weapons wherein he trusteth became a Ruler of Darkness in the Soul Eph. 6.12 Is Judas covetous the Devil gets into that covetousness and acts it even unto the betraying of the Lord of Life Luke 22.3 Is Peter lifted up upon his Master's atâ—estation of his Confession the Devil gets into that Pride and he becomes a tempter of our Redeemer Matth. 6.23 Is a Man immoderately angry the Devil gets into that Anger and will turn it into Malice Ephes 4.27 The Prince of the World could get no advantage upon our Redeemer he had nothing in him John 14.30 but so much of the Old Man as remains in us such a party hath the Devil in us to entertain nourish and actuate his temptations We shall therefore consider wherein this Corruptition or Deficiency in our Soul consists It is in every part and faculty of the whole Man as may evidently appear by tne enumeration of particulars 1. In the Vnderstanding there wants Light Rom. 1.21 Their foolish heart was darkened Ephes 4.18 And from hence the imaginations become vain Rom. 1.21 and not only vain but evil and continually evil Gen. 6.5 pursues unprofitable Curiosities Acts 19.19 Lusts of the Mind Ephes 2.3 Fables and impertinent Questions Tit. 3.9 1 Tim. 1.4 vain deceit Colos 2.8 It wants a capacity to discern things of greatest concernment 1 Cor. 2.14 the best habits of the Understanding are corrupt The Wisdom of the World is not only Foolishness 1 Cor. 3.19 but Enmity to God is earthly sensual devilish James 3.15 These and the like are the Old Man in the Understanding for the Light being either out or dim the actings of the Understanding are irregular and it is one of the great works of Christ in our renovation to give us the Spirit of a sound Mind 2 Tim. 1.17 2. In the Conscience This is the tenderest part of the Soul the receptacle of that Light and Authority of God which he hath left in us to be our Monitor and his Vicegerent Rom. 2.15 And yet the Old Man hath mastered and corrupted this also puts it awry or out 1 Tim. 1.19 defiles the Mind and Conscience Tit. 1.15 sears the Conscience so that it is insensible and past feeling Ephes 4.19 And if the Conscience be so vigorous as not to be stifled by means of this
which was lost in Adam is re-imprinted by him that was the express Image of his Father by the secret transmission of his own pure and operative Spirit into all those that are united unto him and thereby the Will of God is fulfilled Be ye holy for I am holy 1 Pet. 1.16 4. It is necessary as a Preparation or Pre-disposition of the Soul to that everlasting condition of Blessedness which it expects in Heaven the place a holy place Heb. 10.19 an immortal and undefiled Inheritance 1 Pet. 1.4 where nothing that defileth can enter Rev. 21.27 The company an holy company the company of pure Angels and the Spirits of just Men made perfect Heb. 12.22 23. The Business a pure and holy Employment Rev. 19.2 c. The Presence a glorious and holy Presence the Presence of that God that cannot behold any unclean thing whose Name is Holy the Presence of our Mediator who is holy harmless separate from sinners Heb. 7.26 And what congruity can such a Soul have to such a Hope who spends his whole Life in a way quite contrary unto it He therefore that hath this Hope purifieth himself even as he is pure 1 John 3.3 And since all these tâ—ings shall be dissolved what manner of persons ought ye to be in all holiness and godly conversation Couldest thou carry thy sinful and impure Heart into Heaven with thee yet thou couldest not see God which is the Heaven of Heaven Matth. 5. the pure in Heart shall see God Heb. 12.14 Follow peace with all men and holiness without which no man shall see the Lord. CHAP. XXV Of the Means of Sanctification and 1. On God's part his Word and his Spirit 2. THE Means whereby this is effected are either properly on God's part or on ours On God's part his Word and his Spirit 1. The Word of God He having to deal with Creatures which he hath endued with Sense and understanding hath been pleased in his Wisdom and Providence to preserve and deliver unto us his written Word whereby the Truths therein contained may be united to our Understanding And this Word as it contains the holy Counsels of the holy God so the Truths therein contained do naturally tend to our Sanctification though of it self as a bare Moral Cause it be not sufficient to effect it in respect of our indisposition and deadness which must have a Spirit of Life to quicken us and make that Word operative upon us Now in respect of the tendency of this Word to our Sanctification and in as much as God is pleased by it to work this work in us therefore often our Sanctification is attributed at least instrumentally to it John 17.17 Sanctifie them through thy truth thy word is truth Psal 19.7 the law of the Lord is perfect converting the soul John 15.3 Now are ye clean through the word that I have spoken All which tend to no more than this that this Word of God contains those Truths in it which being truly known and believed do conform the Soul to the Will of God that Image which he first cast consisting in Righteousness and true Holiness Now the general Truths which this Book Exhibits to us tending to this end are principally two 1. It discovers what that will of God concerning Man is and this it doth two ways 1. By Precepts of most excellent and sound Justice and Reason which are nothing else but the Repetitions of that Law which was at first in our Nature 2. By Examples especially that Example of our Saviour's who was the Image of the invisible God Colos 1.15 and therefore in our imitation of him we re-assume that impression of God's Image which we once lost Now Christ's Life as it was a Meritorious Righteousness so it was an Exemplary Righteousness Matth. 11.29 Learn of me for I am meek John 13.15 For I have given you an Example that ye should do as I have done Ephes 4.13 the measure of his statuâ—e Philip. 2.5 the mind of Christ 2. It discovers a great deal of convincing Reason why we should conform to this Will of God 1. In respect of the Commands themselves it shews their Righteousness Justice and Perfection and that in our conformity to them consists our Perfection 2. In respect of God that commands them 1. It is he requires it that is the Author and Lord of thy Being and thou canst not chuse but infinitely owe what he requires 2. It is he requires it that will not cannot be mocked he is infinitely able to avenge the rebellion of his Creature 3. It is he commands it that hath been a Bountiful Merciful God unto thee that when thou hast incurred his Curse hath provided a Sacrifice to expiate it when thou hast disabled thy self to obey provides a Spirit of his own to assist thee that when thou fallest pities pardons and restores thee and though he owes it not to thee rewards his own Grace and work in thee with an immortal Glory to thee And what natural ingenuity can chuse but ingage to the uttermost expression of his thankfulness to such a God by a most advantageous Obedience 3. In respect of thy self if thou disobey the loss is thy own if thou obey the benefit is thine Deut. 30.15 For I have set before thee Life and Good and Death and Evil. And herein among divers others is the Excellency of the Word of God as it contains Precepts of most singular Purity and evidencing their own Perfection so it inforceth the Obedience upon Reasons of greater strength and more powerful Perswasions than all the Writings of Men ever did or could by annexing Rewards and Punishments of a higher constitution than the divinest Philosophers ever thought of 2. The Spirit of God Hence this work is attributed to the Spirit of God 1 Pet. 1.2 Through Sanctification of the Spirit unto Obedience and this principally these three ways 1. In preparing and disposing the Heart 2. In accompanying and coming in with the Word 3. In following that Work with a continual assistance of direction and strength 1. As to the first viz. the Preparation of the Heart Since the defacing of the Image of God in the Soul our Hearts like the first Creation are without form and void and darkness is upon the face of it till the Spirit of God move upon the face of these Waters Gen. 1.2 a Heart filled with evil thoughts and that continually Gen. 6.5 till this Spirit strive with it Gen. 6.3 a Heart dammed and blocked up with Lusts and Earth and Disorders so that there is no â—ss for Christ till the Spirit of God open it Acts 〈◊〉 â—n obstinate and a hard Heart an iron sinew 〈…〉 of brass Isa 48.4 till the Spirit of the 〈…〉 and a Heart full of madness Eccles 9. 〈…〉 Spirit be chased away and the Heart 〈…〉 Spirit of God. There oftentimes goes a secret disposition and calming of Heart before whereby some external act of the Providence of God which is prepared and
fitted for that occasion strikes effectually upon the Heart and works upon it whether it be an Affliction or a Blessing or a Deliverance or a Word of God. Thus when Nathaniel was under the Fig tree Christ saw him and prepared his Heart to entertain the call of Philip John 1.48 2. The concomitant act of the Spirit of God especially with the Word of God and some other extraordinary acts of his Providence And herein it hath a double work 1. Of Strength to drive on this Word and hence it is called the Sword of the Spirit The Spirit of God is that Arm that manageth this Sword Ephes 6.17 To the dividing asunder of Soul and Spirit Heb. 4.12 When thou seest therefore a tumultuous disorderly Heart filled with Pride and obstinacy yet brought upon his Knees by a seemingly weak Admonition Reproof or other passage of the Word of God wonder not at the change for the powerful and mighty Arm of the Spirit of God hath shaken this little dart between the joynts of his harness even into the midst of his Soul. What ailed thee O thou Sea that thou fleddest c. Tremble thou Earth at the presence of the Lord at the presence of the God of Jacob Psal 114.5.2 Of Life to go along with it into the Spirit of a Man John 6.63 The words that I speak unto you they are Spirit and they are Life The passage between the Sense and the Spirit of a Man is of a great distance and full of many turnings and hence the words of Men for the most part die and lose their efficacy before they come at the Spirit of a Man sometimes they die in the Ear sometimes they get into the Brain and die there in a Speculation sometimes they strike a little but yet live not long there for the words have no Life in them But with this Word there goes a Life which goes along with it even to the uttermost corner of thy Soul even thy Spirit and there it continues alive 1 John 3.9 His seed remaineth in him and he cannot sin and hence it is that the Commands of God even to us that are dead are not incongruous when God pleaseth that his Work shall be wrought in the Heart for a Spirit of Life goes along with the Command even to the penetralia animae John 5.25 The time is that the dead shall hear the voice of the Son of God and they that hear shall live And as thus the Spirit of God carries the Word of God with Life and Vigour into the choicest parts of the Soul so doth it with all other Dispensations of Divine Providence If thou hast an outward Blessing given thee it will along with the Sense of thy Blessing carry in the Sense of the Goodness of God and teach thee Thankfulness and Moderation If an Affliction it will get along into thy Soul with that Affliction and teach thee to examine thy self and to search and try thy ways and having discovered thy sin it will teach thee Humiliation and Repentance and if upon thy search thou find thine Integrity yet it will teach thee Humility Thankfulness Contentedness Dependance upon God it will with every Dispensation of Providence go along with it into thy Soul and carry that message with it that God by this his Dispensation intends to send thee And thus it is a Sanctifying Spirit by way of concomitance with the Word and Providence 3. The Spirit of God sanctifies the Heart by its own immediate and Continual Assistance It contests with thy daily Temptations that are from without and conquers them and with thy hourly Corruptions that are within thee and wasts and subdues them In the midst of thy Difficulties it will be thy Counsellor a secret voice behind thee saying This is the way walk in it In the midst of thy Temptations it will be thy Strength and a Grace sufficient for thee In the midst of thy Troubles it will be thy Light and thy Comfort In the midst of thy Corruptions it will be thy Cleanser a Spirit of burning to consume those swarms of Lusts that cover and fill thy Heart In thy Failings and Falls it will be thy Remembrancer and teach thee to repent and humble thy self This was that Monitor that furnished Joseph with an answer to a most importunate and advantageous Temptation How shall I do this great wickedness and sin against God Gen. 39.9 that furnished Job with silencing Answers to all those temptations to Insolence Pride Self-confidence and Injustice Job 9.1 that after David's Sin smote David's Heart before David's Heart smote him and taught him Confession and Sorrow and to beg a Pardon 2 Sam. 24.10 Only beware thou neglect not the Voice of this Spirit of God It may be thy neglect may quench it and thou mayest never hear that Voice more or at least it will certainly grieve it and canst thou think of grieving that Spirit without a Tear which is content to descend into thy impure polluted Heart to make it a Heart fitted for Glory Thy folly is great and thy ingratitude greater When God speaks once and twice and Man perceives him not Job 33.14 it sometimes falls out that he never speaks to that Man more Ephraim is set upon Idols let him alone Hos 4.17 and that is the saddest Condition in the World but if he do his Mercy will be a severe Mercy he will speak louder Job 33.22 when the still Voice is not heard his Soul draweth near to the grave and his Life to the destroyers The observation of the secret Admonition and Reasonings of the Spirit of God in the Heart as it is an effectual means so it is a calm and a comfortable means to cleanse and sanctifie thy Heart and the â—oâ—eâ—itâ—i attended unto the more it will be conversant with thy Soul for thy Instruction Strength and Comfort Prov. 6.22 When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee CHAP. XXVI Of the Means of Sanctification 2. On Man's part viz. Faith Love Fear Hope ON our part the Instruments of our Sanctification are those supernatural acts or habits of the Soul wrought by the finger of God Faith Hope and Love. 1. Faith Acts 15.9 God also purifying their Hearts by Faith. And this it doth as it is an Act receiving into the Soul the Word of God and subscribing to the Truth and Goodness of it receving it not as the word of Man but as the Word of the just and true God. 1. It therein finds and believes the great Debt of Duty that the Creature owes to his Creator What can be unjust for God to require of that Being which he gave and made As the Gift of a Being is an infinite Gift because it is an infinite Motion there being no greater disproportion imaginable than between not being and being so the engagement of Obedience and Conformity from that Creature to the Will and good Pleasure of