and the using of them to his own Glory 6. The Case of Saul is plain The Spirit of the Lord who departed from him was the Spirit of Wisdom Moderation and Courage to fit him for Rule and Government that is the Gifts of the Holy Ghost unto that purpose which he withdrew from him And the Evil Spirit that was upon him proceeded no farther but to the stirring up Vexatious and disquieting Affections of Mind And notwithstanding this molestation and punishment inflicted on him the Spirit of God might at a season fall upon him so as to cast him into a Rapture or Extasie wherein his Mind was acted and exercised in an extraordinary manner and himself transported into Actions that were not at all according unto his own Inclinations So is this Case well resolved by Augustine And for the old Prophet at Bethel 1 Kings 13. although he appear to have been an evil Man yet he was one whom God made use of to reveal his Mind sometimes to that People nor is it probable that he was under Satanical Delusions like the Prophets of Baal for he is absolutely called a Prophet and the Word of the Lord did really come unto him v. 20 21. Sect. 19 The Writing of the Scripture was another Effect of the Holy Ghost which had its beginning under the Old Testament I reckon this as a distinct Gift from Prophesie in general or rather a distinct Species or kind of Prophesie For many Prophets there were Divinely Inspired who yet never wrote any of their Prophesies nor any thing else for the use of the Church And many Pen-men of the Scripture were no Prophets in the strict sence of that Name And the Apostle tells us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture or Writing it self was by Inspiration from God 1 Tim. 3. 16. as David affirms that he had the Pattern of the Temple from the Spirit of God in Writing because of his guidance of him in putting its Description into Writing 1 Chron. 28. 19. Now this Ministry was first committed unto Moses who besides the Five Books of the Law probably also wrote the Story of Job Many Prophets there were before Him but he was the first who committed the Will of God to Writing after God himself who wrote the Law in Tables of Stone which was the Beginning and Pattern of the Scriptures The Writers of the Historical Books of the Old Testament before the Captivity are unknown The Jews call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first or former Prophets Who they were in particular is not known but certain it is that they were of the Number of those Holy Men of God who of old Wrote and Spake as they were moved by the Holy Ghost Hence are they called Prophets For although they wrote in an Historical manner as did Moses also concerning things past and gone in their Dayes or it may be presently acted in their own Times yet they did not Write them either from their own Memory nor from Tradition nor from the Rolls or Records of Times although they might be furnished with and skilled in these things but by the Inspiration Guidance and Direction of the Holy Ghost Hence are they called Prophets in such a Latitude as the Word may be used in to signifie any that are Divinely Inspired or receive immediate Revelations from God And thus was it with all the Pen-men of the Holy Scripture As their Minds were under that full assurance of Divine Inspiration which we before described so their words which they wrote were under the especial care of the same Spirit and were of his Suggestion or Inditing Sect. 20 There were therefore three things concurring in this Work 1. The Inspiration of the Minds of these Prophets with the Knowledg and Apprehension of the things communicated unto them 2. The Suggestion of words unto them to express what their Minds conceived 3. The guidance of their Hands in setting down the words suggested or of their Tongues in uttering them unto those by whom they were committed to Writing as Baruch wrote the Prophesie of Jeremiah from his Mouth Jer. 36. 3. 18. If either of these were wanting the Scripture could not be absolutely and every way Divine and Infallible For if the Pen-Men of it were left unto themselves in any thing wherein that Writing was concerned who can secure us that nihil Humani no Humane Imperfection mixed it self therewithal I know some think that the Matter and Substance of things only was communicated unto them but as for the words whereby it was to be expressed that was left unto themselves and their own Abilities And this they suppose is evident from that variety of Stile which according to their various Capacities Education and Abilities is found amongst them This argues as they say that the wording of their Revelations was left unto themselves and was the Product of their Natural Abilities This in general I have spoken unto elsewhere and manifested what mistakes sundry have run into about the Stile of the Holy Pen-Men of the Scripture Here I shall not take up what hath been argued and evinced in another place I only say that the variety intended ariseth mostly from the variety of the Subject Matters treated of nor is it such as will give any countenance to the prophaneness of this Opinion For the Holy Ghost in his Work on the Minds of Men doth not put a force upon them nor acts them any otherwise than they are in their own Natures and with their present Endowments and Qualifications meet to be acted and used He leads and conducts them in such Paths wherein they are able to walk The words therefore which he suggests unto them are such as they are accustomed unto and he causeth them to make use of such Expressions as were familiar unto themselves So he that useth divers Seals maketh different Impressions though the guidance of them all be equal and the same And he that toucheth skilfully several Musical Instruments variously tuned maketh several Notes of Musick We may also grant and do That they used their own Abilities of Mind and Understanding in the choice of Words and Expressions So the Preacher sought to find out acceptable words Eccles. 12. 10. But the Holy Spirit who is more intimate unto the Minds and Skill of Men than they are themselves did so guide act and operate in them as that the words they fixed upon were as directly and certainly from him as if they had been spoken to them by an audible Voice Hence that which was written was upright even Words of Truth as in that place This must be so or they could not speak as they moved by the Holy Ghost nor could their Writing be said to be of Divine Inspiration Hence oft-times in the Original great Senses and Significations depend on a single Letter as for instance in the change of the Name of Abraham And our Saviour affirms that every Apex and Iota of the Law is under the
down Rain Job 36. 27. until it water the Ridges of the Earth abundantly setling the Furrows thereof and making it soft with Showers as Psal. 65. 10. which with the things following in that place v. 11 12 13. are spoken Allegorically of this pouring out of the Spirit of God from above Hence God is said to do this richly Tit. 3. 6. The renewing of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath poured on us richly that is on all Believers who are converted unto God For the Apostle discourseth not of the extraordinary Gifts of the Holy Ghost which were then given forth in a plentiful manner but of that Grace of the Holy Ghost whereby all that believe are regenerated renewed and converted unto God For so were men converted of old by a rich participation of the Holy Ghost and so they must be still whatever some pretend or die in their sins And by the same word is the bounty of God in other things expressed The living God who giveth us richly all things to enjoy 1 Tim. 6. 17. 2. This pouring out hath respect unto the Gifts and Graces of the Spirit and not unto his Person For where he is given he is given absolutely and as to himself not more or less but his Gifts and Graces may be more plentifully and abundantly given at one time than at another to some Persons than to others Wherefore this Expression is metonymical that being spoken of the Cause which is proper to the Effect the Spirit being said to be poured forth because his Graces are so 3. Respect is had herein unto some especial Works of the Spirit Such are the Purifying or Sanctifying and the Comforting or Refreshing them on whom He is poured With respect unto the first to these Effects he is compared both unto Fire and Water For both Fire and Water have purifying Qualities in them though towards different Objects and working in a different manner So by Fire are Metals purified and purged from their Dross and Mixtures and by Water are all other unclean and defiled things cleansed and purified Hence the Lord Jesus Christ in his Work by his Spirit is at once compared unto a Refiners Fire and to Fullers Sope Mal. 3. 2 3. because of the purging purifying Qualities that are in Fire and Water And the Holy Ghost is expresly called a Spirit of Burning Isa. 4. 4. For by him are the Vessels of the House of God that are of Gold and Silver refined and purged as those that are but of Wood and Stone are consumed And when it is said of our Lord Jesus that he should baptize with the Holy Ghost and with Fire Luke 3. 16. it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same thing doubly expressed and therefore mention is made only of the Holy Ghost John 1. 33. But the Holy Ghost was in his Dispensation to purifie and cleanse them as Fire doth Gold and Silver And on the same account is he compared to Water Ezek. 36. 35. I will sprinkle clean Water upon you and you shall be clean which is expounded v. 26. by a New Spirit will I put within you which God calls his Spirit Jer. 32. 39. So our Saviour calls him Rivers of Water Joh. 7. 38 39. see Isa. 44. 3. And it is with regard unto his purifying cleansing and sanctifying our Natures that he is thus called With respect therefore in an especial manner hereunto is he said to be poured out So our Apostle expresly declares Tit. 3. 4 5 6. Again it respects his comforting and refreshing them on whom he is poured Hence is he said to be poured down from above as Rain that descends on the Earth Isa. 44. 3. I will pour Water upon him that is thirsty and Floods upon the dry ground that is I will pour my Spirit on thy Seed and my Blessing upon thy Off-spring and they shall spring up as among the Grass as Willows by the Water-Courses v. 4. see Chap. 35. 6 7. He comes upon the dry parched barren ground of the hearts of men with his refreshing fructifying Vertue and Blessing causing them to spring and bring forth Fruits in Holiness and Righteousness to God Heb. 6. 7. And in respect unto his Communication of his Spirit is the Lord Christ said to come down like Rain upon the mown Grass as Showers that water the Earth Psal. 72. 6. The good Lord give us alwayes of these Waters and refreshing Showers And these are the wayes in general whereby the Dispensation of the Spirit from God for what End or Purpose soever it be is expressed Sect. 14 We come nextly to consider what is ascribed unto the Spirit Himself in a way of complyance with these Acts of God whereby he is given and administred Now these are such Things or Actions as manifest him to be a Voluntary Agent and that not only as to what he acts or doth in men but also as to the manner of his coming forth from God and his Application of himself unto his Work And these we must consider as they are declared unto us in the Scripture The first and most general Expression hereof is that he proceedeth from the Father and being the Spirit of the Son he proceedeth from him also in like manner John 15. 25. The Spirit of Truth which proceedeth from the Father he shall testifie of me There is 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Procession of the Holy Ghost The 〈…〉 Natural or Personal This expresseth his Eternal Relation to the Persons of the Father and the Son He is of them by an eternal Emanation or Procession The manner hereof unto us in this Life is incomprehensible Therefore it is rejected by some who will believe no more than they can put their hands into the sides of And yet are they forced in things under their Eyes to admit of many things which they cannot perfectly comprehend But we live by Faith and not by Sight This is enough unto us that we admit nothing in this great Mystery but what is revealed and nothing is revealed unto us that is inconsistent with the Being and Subsistence of God For this Procession or Emanation includes no Separation or Division in or of the Divine Nature but only expresseth a distinction in Subsistence by a Property peculiar to the Holy Spirit But this is not that which at present I intend The consideration of it belongeth unto the Doctrine of the Trinity in general and hath been handled elsewhere Secondly There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Procession of the Spirit which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensatory This is the Egress of the Spirit in his Application of Himself unto his Work A voluntary Act it is of his Will and not a necessary Property of his Person And he is said thus to proceed from the Father because he goeth forth or proceedeth in the pursuit of the Counsels and Purposes of the Father and as sent by him to put them into
him of quick Understanding in the Fear of the Lord. Now this was in a singular manner and in a measure inexpressible whence he is said to be anointed with the Oyl of Gladness above his Fellows or those who were Partakers of the same Spirit with him Psal. 45. 7. Heb. 1. 8 9. Although I acknowledg that there was in that Expression a peculiar respect unto his Glorious Exaltation which afterwards ensued as hath been declared on that place And this Collation of Extraordinary Gifts for the discharge of his Prophetical Office was at his Baptism Matth. 3. They were not bestowed on the Head of the Church nor are any Gifts of the same Nature in general bestowed on any of his Members but for Use Exercise and Improvement And that they were then collated appears For Sect. 5 1. Then did he receive the Visible Pledge which confirmed him in and testified unto others his calling of God to the Exercise of his Office For then the Spirit of God descended like a Dove and rested on him and lo a voice came from Heaven saying This is my Beloved Son in whom I am well pleased Matth. 3. 16 17. Hereby was he sealed of God the Father John 6. 27 in that Visible Pledg of his Vocation setting the great Seal of Heaven to his Commission And this also was to be a Testimony unto others that they might own him in his Office now he had undertaken to discharge it John 1. 33. 2. He now entred on his Publick Ministry and wholly gave himself up unto his Work For before he did only occasionally manifest the Presence of God with him somewhat to prepare the Minds of Men to attend unto his Ministry as when he filled them with astonishment at his Discourses with the Doctors in the Temple Luke 2. 46 47. And although it is probable that he might be acted by the Spirit in and unto many such extraordinary Actions during his Course of a Private Life yet the fulness of Gifts for his Work he received not until the time of his Baptism and therefore before that he gave not himself up wholly unto his publick Ministry 3. Immediately hereon it is said that He was full of the Holy Ghost Luke 4. 1. Before he was said to wax strong in Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 40. continually filling but now he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of the Holy Ghost He was actually possessed of and furnished with all that fulness of Spiritual Gifts which were any way needful for him or useful unto him or which Humane Nature is capable of receiving With respect hereunto doth the Evangelist use that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 3. 34. For God giveth not the Spirit by measure That it is the Lord Jesus Christ who is here intended unto whom the Spirit is thus given is evident from the Context although it be not express in the Text. He is spoken of and is the Subject of the whole Discourse v. 31. He that cometh from Above is above all He that cometh from Heaven is above all None doubts but that this is a Description of the Person of Christ. And in the beginning of this Verse He whom God hath sent speaketh the Words of God which is the usual Periphrasis of the Lord Christ used at least twenty times in this Gospel Of him this account is given that he testifieth what he hath seen and heard v. 32. and that he speaketh the Words of God v. 3 4. Different events are also marked upon his Testimony for many refused it v. 32. but some received it who therein set to their Seal that God is true vers 33. For he that believeth not the Record that he gave of his Son hath made him a lyar 1 John 5. 1. As a Reason of all this it is added That God gave not the Spirit unto him by Measure So that he was fully enabled to speak the Words of God and those by whom his Testimony was rejected were justly liable to Wrath v. 36. Vain therefore is the attempt of Crellius de Spirit Sanct. followed by Sclictingius in his Comment on this Place who would exclude the Lord Christ from being intended in these words For they would have them signifie no more but only in general That God is not bound up to Measures in the Dispensation of the Spirit but gives to one according unto one measure and to another according to another But as this gloss overthrows the coherence of the words disturbing the Context so it contradicts the Text it self For God's not giving the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Measure is his giving of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immeasurably without known Bounds or Limits and so the Spirit was given unto the Lord Christ only For unto every one of us is given Grace according to the Measure of the Gift of Christ Ephes. 4. 7. That is in what Measure he pleaseth to communicate and distribute it But the Effects of this giving of the Spirit unto the Lord Christ not by Measure belonged unto that fulness from whence we receive Grace for Grace John 1. 16. For hereby the Father accomplished his Will when it pleased him that in him all fulness should dwell Col. 1. 19. that he in all things might have the Pre-eminence Nor can any Difficulty of weight be cast on this Interpretation from the use of the word in the present Tense which is by Crellius insisted on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giveth For Christ they say had before received the Spirit for this is spoken of him after his Baptism If therefore he had been intended it should rather have been he hath given or he hath not given unto him by Measure But 1. this was immediately on his Baptism and therefore the collation of the Fulness of the Spirit might be spoken of as a thing present being but newly past which is an ordinary kind of Speech on all occasions Besides 2. the collation of the Spirit is a continued Act in that he was given him to abide with him to rest upon him wherein there was a continuance of the Love of God towards and his care over him in his Work Hence the Lord Christ saith of himself or the Prophet in his Person that the Spirit sent him Now the Lord God and his Spirit hath sent me Isa. 48. 16. The same Work in sending of Christ is ascribed unto the Lord God that is the Father and to the Spirit but in a different manner He was sent by the Father authoritatively and the Furniture he received by the Spirit of Gifts for his Work and Office is called his sending of him As the same Work is assigned unto different Persons in the Trinity on different accounts Sect. 6 Fifthly It was in an especial manner by the Power of the Holy Spirit by which he wrought those great and miraculous Works whereby his Ministry was attested unto and confirmed Hence it is said That God wrought Miracles by him Acts 2.
And this instructs us in the Way and Manner of that Communion which we have with God by the Gospel For herein the Life Power and Freedom of our Evangelical State doth consist and an acquaintance herewith gives us our Translation out of Darkness into the marvelous Light of God 1. The Person of the Father in his Wisdom Will and Love is the Original of all Grace and Glory But nothing hereof is communicated immediately unto us from him It is the Son whom he loves and hath given all things into his hand He hath made way for the Communication of these things unto us unto the Glory of God And he doth it immediately by the Spirit as hath been declared Hereby are all our Returns unto God to be regulated The Father who is the Original of all Grace and Glory is ultimately intended by us in our Faith Thankfulness and Obedience yet not so but that the Son and Spirit are considered as one God with him But we cannot address our selves with any of them immediately unto him There is no going to the Father saith Christ but by me John 14. 6. Through him we believe in God 1 Pet. 1. 21. But yet neither can we do so unless we are enabled thereunto by the Spirit the Author in us of Faith Prayer Praise Obedience and what-ever our Souls tend unto God by As the descending of God towards us in Love and Grace issues or ends in the Work of the Spirit in us and on us so all our ascending towards him begins therein And as the first Instance of the proceeding of Grace and Love towards us from the Father is in and by the Son so the first step that we take towards God even the Father is in and by the Son And these things ought to be explicitly attended unto by us if we intend our Faith and Love and Duties of Obedience should be Evangelical Take an Instance of the Prayer of Wicked Men under their Convictions or their Fears Troubles and Dangers and the Prayers of Believers The former is meerly Vox Naturae Clamantis ad Dominum Naturae an out-cry that distressed Nature makes to the God of it and as such alone it considers him But the other is Vox Spiritus Adoptionis clamantis per Christum Abba Pater It is the Voice of the Spirit of Adoption addressing it self in the Hearts of Believers unto God as a Father And a due attendance unto this Order of things gives Life and Spirit unto all that we have to do with God Wo to Professors of the Gospel who shall be seduced to believe that all they have to do with God consists in their attendance unto Moral Vertue It is fit for them so to do who being weary of Christianity have a mind to turn Pagans But our Fellowship is in the way described with the Father and his Son Christ Jesus It is therefore of the highest importance unto us to enquire into and secure unto our selves the promised workings of the Holy Spirit For by them alone are the Love of the Father and the Fruits of the Mediation of the Son communicated unto us without which we have no interest in them And by them alone are we enabled to make any acceptable Returns of Obedience unto God It is sottish Ignorance and Infidelity to suppose that under the Gospel there is no communication between God and us but what is on his part in Laws Commands and Promises and on ours by Obedience performed in our own Strength and upon our Convictions unto them The exclude hence the real internal Operations of the Holy Ghost is to destroy the Gospel And as we shall see farther afterwards this is the true Ground and Reason why there is a sin against the Holy Spirit that is irremissible for the coming unto us to make Application of the Love of the Father and Grace of the Son unto our Souls in the contempt of him there is a contempt of the whole actings of God towards us in a way of Grace for which there can be no Remedy Sect. 7 Fifthly Whereas the Holy Spirit is the Spirit of Grace and the immediate Efficient Cause of all Grace and Gracious Effects in Men where-ever there is mention made of them or any fruits of them it is to be looked on as a part of his Work though he be not expresly named or it be not particularly attributed unto him I know not well or do not well understand what some Men begin to talk about Moral Vertue Some thing they seem to aim at if they would once leave the old Pelagian ambiguous Expressions and learn to speak clearly and intelligibly that is in their own Power and so consequently of all other Men. At least it is so with an ordinary blessing upon their own endeavours which things we must afterwards enquire into But for Grace I think all Men will grant that as to our participation of it it is of the Holy Spirit and of him alone Now Grace is taken two wayes in the Scripture 1. For the gracious free Love and Favour of God towards us And 2. for gracious free effectual Operations in us and upon us In both senses the Holy Spirit is the Author of it as unto us In the first as to its manifestation and Application in the latter as to the Operation it self For although he be not the principal Cause nor procurer of Grace in the first sense which is the free Act of the Father yet the Knowledg Sense Comfort and all the Fruits of it are by him alone communicated unto us as we shall see afterwards And the latter is his proper and peculiar Work This therefore must be taken for granted that where-ever any gracious actings of God in or towards Men are mentioned it is the Holy Spirit who is peculiarly and principally intended Sect. 8 Sixthly It must be duly considered with reference unto the whole Work of the Holy Spirit that in what-ever he doth he Acts Works and Distributes according to his own Will This our Apostle expresly affirmeth And sundry things of great moment do depend hereon in our walking before God As 1. That the Will and Pleasure of the Holy Spirit is in all the Goodness Grace Love and Power that he either communicates unto us or worketh in us He is not as a meer Instrument or Servant disposing of the things wherein he hath no Concern or over which he hath no Power But in all things he worketh towards us according to his own Will We are therefore in what we receive from him and by him no less to acknowledg his Love Kindness and Sovereign Grace than we do to those of the Father and the Son 2. That he doth not work as a natural Agent ad ultimum virium to the utmost of his Power as though in all he did he came and did what he could He moderates all his Operations by his Will and Wisdom And therefore whereas some are said to resist the Holy Spirit Acts
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So without me Seorsim a me so separated from me as a Branch may be from the Vine If a Branch be so separated from the Root and Body of the Vine as that it receives not continual supplyes of Nourishment from them if their Influence into it be by any Means intercepted it proceeds not in its Growth it brings forth no Fruit but is immediately under decay It is so saith our Saviour with Believers in respect unto him Unless they have continual uninterrupted influences of Grace and spiritually vital Nourishment from him they can do nothing Without me expresseth a Denyal of all the spiritual Aid that we have from Christ. On supposition hereof we can do nothing that is by our own Power or by vertue of any Habit or Principle of Grace we have received For when we have received it what we can do thereby without further actual Assistance we can do of our selves You can do nothing that is which appertains to Fruit-bearing unto God In things Natural and Civil we can do somewhat and in things Sinfull too much we need no Aid or Assistance for any such purpose But in Fruit-hearing unto God we can do nothing Now every Act of Faith and Love every Motion of our Minds or Affections towards God is a part of our Fruit-bearing and so unquestionably are all external Works and and Duties of Holiness and Obedience Wherefore our Saviour himself being Judge Believers who are really sanctified and made partakers of Habitual Grace yet cannot of themselves without new actual Ayd and Assistance of Grace from him do any thing that is spiritually Good or acceptable with God Sect. 9 Our Apostle confirmeth the same Truth 2 Cor. 3. 4 5. And such trust have we through Christ to God-ward not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God It is a great and eminent Grace which he declareth that he was acting namely Trust in God through Christ in the Discharge of his Ministry and for the blessed Success thereof But he had no sooner expressed it than he seems to be jealous lest he should appear to have assumed something to himself in this Work or the Trust he had for its Success This no man was ever more cautious against and indeed it was incumbent on him so to be because he was appointed to be the principal Minister and Preacher of the Grace of Jesus Christ. Therefore I say he addes a Caution against any such Apprehensions and openly renounceth any such Power Ability or Sufficiency in himself as that by vertue thereof he could act so excellent a Grace or perform so great a Duty Not that we are sufficient of our selves And in this matter he hath not only in places innumerable asserted the Necessity and Efficacy of Grace with our impotency without it but in his own Instance he hath made such a Distinction between what was of himself and what of Grace with such an open Disclaimure of any Interest of his own in what was Spiritually good distinct from Grace as should be sufficient with all sober Persons to determine all differences in this Case See 1 Cor. 15. 10. Gal. 2. 21. and this place I assume no such thing to my self I ascribe no such thing unto any other as that I or they should have in our selves a sufficiency unto any such purpose For our Apostle knew nothing of any sufficiency that needed any other thing to make it effectual And he doth not exclude such a sufficiency in our selves with respect unto eminent Actings of Grace and greater Duties but with respect unto every good Thought or whatever may have a tendency unto any spiritual Duty We cannot conceive we cannot engage in the Beginning of any Duty by our own sufficiency For it is the beginning of Dutyes which the Apostle expresseth by thinking our Thoughts and Projections being Naturally the first thing that belongs unto our Actions And this he doth as it were on purpose to obviate that Pelagian Fiction that the Beginning of Good was from our selves but we had the help of Grace to perfect it But what then if we have no such sufficiency to what purpose should we set about the thinking or doing of any thing that is good Who will be so unwise as to attempt that which he hath no strength to accomplish And doth not the Apostle hereby deny that he himself had performed and Holy Duties or Acted any Grace or done any thing that was good seeing he had no sufficiency of himself so to doe to obviate this cavil he confines this denyal of a sufficiency unto our selves we have it not of our selves But saith he our sufficiency is of God that is we have it by Actual supplies of Grace necessary unto every Duty and how God Communicates this sufficiency and how we receive it he declares Chap. 9. v. 8. God is able to make all Grace abound towards you that ye alwaies having all sufficiency in all things may abound to every good work God manifests the abounding of Grace towards us when he works an effective sufficiency in us which he doth so as to enable us to abound in good works or Duties of Holiness These are those supplies of Grace which God gives us unto all our Duties as He had promised unto him in his own ease Chap. 12. 9. And this is the first Demonstration of the Truth proposed unto Consideration namely the Testimonies given in the Scripture that Believers themselves cannot of themselves perform any Acts or Duties of Holiness any thing that is spiritually good Therefore these things are Effects of Grace and and must be wrought in us by the Holy Ghost who is the immediate Author of all Divine Operations Sect. 10 Secondly All Actings of Grace all good Duties are actually ascribed unto the Operation of the Holy Ghost The particular Testimonies hereunto are so multiplyed in the Scripture as that it is not convenient nor indeed possible to call them over distinctly some of them in a way of instance may be insisted on and reduced unto three heads Sect. 11 1 There are many places wherein we are said to be led guided acted by the Spirit to live in the Spirit to walk after the Spirit to do things by the Spirit that dwelleth in us For nothing in general can be intended in these expressions but the Actings of the Holy Spirit of God upon our Souls in a Complyance wherewith as acting when we are acted by him our Obedience unto God according to the Gospel doth consist Gal. 5. 16. Walk in the Spirit To walk in the Spirit is to walk in Obedience unto God according to the supplies of Grace which the Holy Ghost administers unto us for so it is added that we shall not then fullfill the lusts of the flesh that is we shall be kept up unto Holy Obedience and the avoydance of sin So are we said to be led by the Spirit
Î ÎΕΥΜΑΤΟΛΟΓΙΑ OR A DISCOURSE Concerning the HOLY SPIRIT WHEREIN An Account is given of his Name Nature Personality Dispensation Operations and Effects His whole Work in the Old and New Creation is Explained The Doctrine concerning it Vindicated from Oppositions and Reproaches THE Nature also and Necessity of Gospel-Holiness the Difference between Grace and Morality or a Spiritual Life unto God in Evangelical Obedience and a Course of Moral Vertues are Stated and Declared By JOHN OWEN D. D. John 5. 39. Search the Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom LONDON Printed by J. Darby for Nathaniel Ponder at the Peacock in Chancery-Lane near Fleetstreet MDCLXXIV To the Readers AN account in general of the Nature and Design of the ensuing Discourse with the Reasons why it is made publick at this time being given in the first Chapter of the Treatise it self I shall not long detain the Readers here at the entrance of it But some few things it is necessary they should be acquainted withal and that both as to the Matter contained in it and as to the mannâ—r of its handling The Subject Matter of the whole as the Title and almost every Page of the Book declare is the Holy Spirit of God and his Operations And two things there are which either of them are sufficient to render any Subject either difficult on the one hand or unpleasant on the other to be treated of in this way both which we have herein to conflict withal For where the Matter it self is abstruse and mysterious the handling of it cannot be without its Difficulties and where it is fallen by any means what-ever under publick contempt and scorn there is an abatement of satisfaction in the Consideration and Defence of it Now all the Concernâ—â—â—s of the Holy Spirit are an eminent part of the Mystery or deep Things of God For as the knowledg of them doth wholly depend on and is regulated by Divine Revelation so are they in their own Nature Divine and Heavenly distant and remote from all things that the Heart of Man in the meer Exercise of its own Reason or Understanding can rise up unto But yet on the other hand there is nothing in the World that is more generally despised as foolish and contemptible than the things that are spoken of and ascribed unto the Spirit of God He needs no furtherance in the forfeiture of his Reputation with many as a Person Fanatical estranged from the conduct of Reason and all generous Principles of Conversation who dares avow an Interest in his Work or take upon him the Defence thereof Wherefore thâ—se things must be a little spoken unto if only to manifest whence Relief may be had against the Discouragements wherewith they are attended For the first thing proposed it must be granted that the things here treated of are in themselves mysterious and abstruse But yet the way whereby we may endeavour an acquaintance with them according to the 〈◊〉 of the Gift of Christ unto every one is made plain in the Scriptures of Truth If this Way be neglected or despised all other wayes of attempting the same end be they never so vigorous or promising will prove ineffectual What belongs unto it as to the inward frame and dispoâ—â—tion of Mind in them who search after Understanding in these things what unto the outward use of Means what unto the performance of Spiritual Duties what unto conformity in the whole Soul unto each discovery of Truth that is attained is not my present Work to declare nor shall I divert thereunto If God give an opportunity to treat concerning the Work of the Holy Spirit enabling us to understand the Scriptures or the mind of God in them the whole of this way will be at large declared At present it may suffice to observe that God who in himself is the eternal Original Spring and Fountain of all Truth is also the only Sovereign Cause and Author of its Revelation unto us And whereas that Truth which Originally is one in him is of various sorts and kinds according to the Variety of the things which it respects in its Communication unto us the ways and means of that communication are suited unto the distinct Nature of each Truth in particular So the Truth of things natural is made known from God by the Exercise of Reason or the due Application of the understanding that is in Man unto their Investigation For the things of a Man knoweth the Spirit of a Man that is in him Neither ordinarily is there any thing more required unto that Degree or Certainty of knowledg in things of that Nature whereof our Minds are capable but the diligent Application of the faculties of our Souls in the due Use of proper means uâ—â—o the Attainment thereof Yet is there a secret Work of the Spirit of God herein even in the Communication of Skill and Ability in things Natural as also in things Civil Moral Political and Artificial as in our ensuing Discoursâ— is fully manifested But whereas these things belong unto the Work of the Oâ—dâ—â—eâ—tion and the Preservation thereof or the Rule and Government of Mankind in this World meerly as rational Creatures there is no use of Means no Communication of Aids spiritual or supernatural absolutely necessary to be exercised gâ—â—ntâ—d about them Wherefore Knowledg and Wisdom in things of this Nature 〈◊〉 â—stributed promiscuously among all sorts of Persons according to the roâ—â—tion of their Natural Abilities and a superstruction thereon in their diligent Exercisâ— without any peculiar Application to God for especial Grace or 〈◊〉 serving still a Liberty unto the Sovereignty of Divine Providence in the disposal of all Men and their Concerns But as to things supernatural the Knowledg and Truth of them the Teachings of God are of another Nature and in like manner a peculiar Application of our selves unto him for Instruction is required of us In these things also there are Degrees according as thâ—y approach on the one hand unto the Infinite Abysse of the Divine Essence and Existence as the eternal Generation and Incarnation of the Son the Procession and Mission of the Holy Spirit or on the other unto those Divine Effects which are produced in our Souls whereof we have Experience According unto these Degrees as the Divine Condescension is exerted in their Revelation so ought our Attention in the Exercise of Faith Humility and Prayer to be encreased in our Enquiries into them For although all that Diligence in the Use of outward Means necessary to the Attainment of the Knowledg of any other Useful Truth be indispensibly required in the pursuit of an Acquaintance with these things also yet if moreoover there be not an Addition of Spiritual Ways and Mâ—ans suited in their own Nature and appointed of God unâ—o the receiving of Supernatural Light and the Understanding of the Deep Things of God our labour about them will in a great measure be but fruitless and unprofitable For although the
accompanyed with irrecoverable and eternal Ruine And so is nothing else in the World So Mark 3. 28 29. All sins shall be forgiven unto the Sons of Men and blasphemies wherewith soever they shall blaspheme but he that shall blaspheme against the Holy Ghost hath never forgivness Or He that speaketh against the Holy Ghost it shall not be forgiven him neither in this World nor in the World to come Matth. 12. 32. There remains nothing for him who doth despite to the Spirit of Grace but a certain fearful looking-for of Judgment and fiery Indignation that shall devour the Adversaries Heb. 10. 27 29. This is that sin unto death whose remission is not to be prayed for 1 Joh. 5. 16 For He having taken upon him to make effectual unto us the great Remedy provided in the blood of Christ for the Pardon of our Sins if He in the Prosecution of that Work be dispised blasphemed despitefully used there neither is Relief nor can there be Pardon for that Sin For whence in that Case should they arise or Spring As God hath not another Son to offer another sacrifice for Sin so that he by whom his Sacrifice is despised can have none remaining for him no more hath he another Spirit to make that Sacrifice effectual unto us if the Holy Ghost in his work be despised and rejected This therefore is a tender Place We cannot use too much Holy Diligence in our Enquiries after what God hath revealed in his Word concerning his Spirit and his Work seeing there may be so fatal a miscarriage in an opposition unto him as the Nature of Man is incapable of in any other Instance And these Considerations belong unto the first Head of Reasons of the Importance Use and Necessity of the Doctrine proposed to be enquired into They are enough to manifest what is the Concernment of all Believers herein For on the Account of these things the Scripture plainly declares as we observed before that he who hath not the Spirit of Christ is none of his their Portion is not in him they shall have no benefit by his Mediation Men may please themselves with a Profession of being Christians and owning the Gospel whilst they dispise the Spirit of God both name and thing Their Condition we shall examine and judge by the Scripture before we come to the End of this Discourse And for the Scripture it self whoever reads the Books of the New-Testament besides the great and precious Promises that are given concerning him in the Old will find and conclude unless he be prepossessed with Prejudice that the whole of what is declared in those Writings turns on this only hinge Remove from them the consideration of the Spirit of God and his Work and it will be hard to find out what they aim at or tend unto Sect. 15 Secondly The great Deceit and Abuse that hath been in all Ages of the Church under the Pretence of the Name and Work of the Spirit make the through-consideration of what we are taught concerning them exceeding necessary Had not these things been Excellent in themselves and so acknowledged by all Christians they would never have been by so many falsely pretended unto Men do not seek to adorn themselves with Rags or to boast of what on its own account is under just contempt And according to the worth of things so are they liable to abuse And the more excellent any thing is the more vile and pernitious is an undue Pretence unto it Such have been the false Pretences of some in all Ages unto the Spirit of God and his work whose real Excellencies in themselves have made those pretences abominable and unspeakably dangerous For the better the things are which are counterfeited the worse always are the Ends they are employed unto In the whole World there is nothing so vile as that which pretendeth to be God and is not nor is any other thing capable of so pernicious an abuse Some Instances hereof I shall give both out of the Old Testament and the New Sect. 16 The most signal Gift of the Spirit of God for the Use of the Church under the Old Testament was that of Prophesy This therefore was deservedly in Honour and Reputation as having a great impression of the Authority of God upon it and in it of his Neerness unto Man Besides those in whom it was had justly the Conduct of the Minds and Consciences of others given up unto them For they spake in the Name of God and had his warranty for what they proposed which is the highest security of Obedience And these things caused many to pretend unto this Gift who were indeed never inspired by the Holy Spirit but were rather on the contrary acted by a Spirit of Lying and uncleanness For it is very probable that when Men falsly and in meer pretence took upon them to be Prophets divinely inspired without any antecedent Diabolical Enthusiasm that the Devil made use of them to compass his own Designs Being given up by the righteous Judgment of God unto all Delusions for belying his Spirit and holy Inspirations they were quickly possessed with a Spirit of Lying and unclean Divination So the false Prophets of Ahab who encouraged him to go up unto Ramoth Gilead foretelling his prosperous success 1 Kings 22. 6. seemed only to have complied deceitfully with the Inclinations of their Master and to have out-acted his other Courtiers in Flattery by gilding it with a pretence of Prophesy But when Micaiah came to lay open the Mystery of their Iniquity it appeared that a Lying Spirit by the permission of God had possessed their Minds and gave them Impressions which being Supernatural they were deceived as well as they did deceive v. 21 22 23. This they were justly given up unto pretending falsly unto the Inspiration of that Holy Spirit which they had not received And no otherwise hath it fallen out with some in our Days whom we have seen visibly acted by an extraordinary Power unduely pretending unto Supernatural Agitations from God they were really acted by the Devil a thing they neither desired nor looked after but being surprized by it were pleased with it for a while as it a was with sundry of the Quakers at their first appearance Sect. 17 Now these false Prophets of old were of two sorts both mentioned Deut. 18. 20. First such as professedly served other Gods directing all their Prophetick actings unto the Promotion of their Worship Such were the Prophets of Baal in whose name expresly they prophesied and whose Assistance they invocated They called on the name of Baal saying O Baal hear us 1 Kings 18 26 27 28. Many of these were slain by Elijah and the whole Race of them afterwards extirpated by Jehu 2 Kings 25 26 27 28. This put an End to his Diety for it is said he destroyed Baal out of Israel false Gods having no Existence but in the deceived Minds of their Worshippers It may be asked why these
are called Prophets and so in general of all the false Prophets mentioned in the Scripture Was it because they meerly pretended and counterfeited a Spirit of Prophesie or had they really any such I Answer that I no way doubt but that they were of both sorts These Prophets of Baal were such as worshipped the Sun after the manner of the Tyrians Herein they had invented many Hellish Mysteries Ceremonies and Sacrifices these they taught the People by whom they were hired Being thus engaged in the Service of the Devil he actually possessed their minds as a Spirit of Divination and enabled them to declare things unknown unto other Men. They in the mean time really finding themselves acted by a Power superior to them took and owned that to be the Power of their God and thereby became immediate Worshippers of the Devil This our Apostle declares 1 Cor. 10. 20. Whatever those who left the true God aimed at to worship the Devil interposed himself between that and them as the Object of their Adoration Hereby he became the God of this World 2 Cor. 4. 4. Him whom in all their Idols they worshipped and adored With a spirit of Divination from him were many of the false Prophets acted which they thought to be the Spirit of their God For they found themselves acted by a superior Power which they could neither excuse nor resist Others of them were meer Pretenders and Counterfeits that deceived the foolish Multitude with vain false Predictions Of these more will be spoken afterwards Sect. 18 Secondly Others there were who spake in the Name and as they falsly professed by the Inspiration of the Spirit of the Holy God With this sort of Men Jeremiah had great Contests For in that Apostatizing Age of the Church they had got such an Interest and Reputation among the Rulers and People as not only to confront his Prophesies with contrary Predictions Chap. 28. 2 3 4. but also to traduce him as a false Prophet and to urge his Punishment according to the Law Chap. 29. v. 25 26 27. And with the like confidence did Zedekiah the Son of Chenaanah carry it towards Micaiah 1 Kings 22. 26. for he scornfully asks him Which way went the Spirit of the Lord from me to speak unto thee That is whereas assuredly he speaketh in me how came he to inspire thee with a contrary Revelation Ezekiel at the same time with Jeremiah was exercised and perplexed with them Chap. 13 14. For this sort of Persons namely false Pretenders unto Divine extraordinary Revelations did of old usually abound in times of Danger and approaching Desolations The Devil stirred them up to fill men with vain hopes to keep them in Sin and Security that Destruction might seize upon them at unawares And whoever takes the same course in the time of deserved threatned impendent Judgments though they use not the same means yet they also do the Work of the Devil For whatever encourageth men to be secure in their sins is a false Divination Jer. 5. 30 31. And this sort of Men is characterized by the Prophet Jeremiah Chap. 23. from vers 9. to 33. where any one may read their Sin and Judgment And yet this false pretending unto the Spirit of Prophesie was very far from casting any contempt on the real Gift of the Holy Ghost therein nay it gave it the greater Glory and Lustre God never more honoured his true Prophets than when there were most false Ones Neither shall ever any false Pretence to the Spirit of Grace render him less dear unto those that are Partakers of him or his Gifts of less use unto the Church Sect. 19 It was thus also under the New Testament at the first preaching of the Gospel The Doctrine of it at first was declared from the immediate Revelation of the Spirit preached by the Assistance of the Spirit made effectual by his Work and Power was accompanied in many by outward miraculous Works and Effects of the Spirit whence the whole of what peculiarly belonged unto it in opposition to the Law was called the Ministration of the Spirit These things being owned and acknowledged by all those who had any false Opinions or Dotages of their own to broach or any other deceit to put upon Christians could think of no more expedite means for the compassing of their ends than by pretending to immediate Revelations of the Spirit For without some kind of credibility given them from hence they knew that their fond Imaginations would not be taken into the least consideration Hence the Apostle Peter having treated concerning the Revelation of God by his Spirit in Prophesie under the Old Testament and the New 2 Epist. chap. 1. v. 17 18 19 20 21. adds as an Inference from that Discourse a comparison between the false Prophets that were under the Old Testament and the false Teachers under the New Chap. 2. 1. But there were false Prophets also among the people even as there shall be false Teachers among you And the Reason of it is because that as they pretended to the Spirit of the Lord in their prophesies saying Thus saith the Lord when he sent them not so these ascribed all their abominable Heresies to the Inspiration of the Spirit by whom they were not assisted Sect. 20 Hence is that blessed Caution and Rule given us by the Apostle John who lived to see much mischief done in the Church by this Pretence 1 Epist. chap. 4. v. 1 2. Beloved beieve not every Spirit but try the Spirits whether they are of God because many false prophets are gone out into the World Hereby know we the Spirit of God every Spirit that confesseth that Jesus is come in the flesh is of God and every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God A two-fold Direction doth the Apostle here give unto all Believers The first by the way of Caution that they would not believe every Spirit that is not receive or give credit to every Doctrine that was proposed unto them as of immediate Revelation and Inspiration of the Spirit He intends the same with the Apostle Paul Ephâ—s 4. 14. who would not have us carried about with every wind of Doctrine like Vessels at Sea without Anchor or Helms by the sleight of Men and cunning craftiness whereby they lie in wait to deceive For the craft and sleights intended are such as men use when they cast a mist as it were before the eyes of others whom they intend to cheat and deâ—raâ—d So dealt false Teachers with their Disciples by their Pretences of immediate Revelations His next Direction informs us how we may observe this Caution unto our Advantage and this is by trying the Spirits themselves This is the duty of all Believers on any such Pretences They are to try these Spirits and examine whether they are of God or no. For the observation of this Rule and discharge of this Duty the Church of Ephesus
Gospel and to be made Partakers of the Benefits of his Mediation And yet if they have not the Spirit of Christ they have no saving Interest in these things for if any Man have not the Spirit of Christ he is none of his If it be then onely their false pretending unto the Spirit of God and his Works which these Persons so revile and scorn why do they not deal with them in like manner with respect unto Christ and the Profession of the Gospel Why do they not say unto them you believe in Christ you believe in the Gospel and thereon expose them to Derision So plainly dealt the Jews with our Lord Jesus Christ. Psal. 22. 7 8. Math. 21. 39 43. It is therefore the things themselves and not the Pretences pretended that are the Objects of this contempt and Reproach Besides suppose those whom at present on other Occasions they hate or despise are not Partakers of the Spirit of God but are really strangers unto the things which hypocritically they profess Will they grant and allow that any other Christians in the World do so really partake of him as to be led guided directed by him to be quickned sanctified purified by him to be enabled unto Communion with God and all duties of Holy Obedience by him with those other Effects and Operations for which he is promised by Jesus Christ unto his Disciples If they will grant these things to be really effected and accomplished in Any let them not be offended with them who desire that they should be so in themselves and declare themselves to that purpose and Men would have more Charity for them under their petulant scoffing than otherwise they are able to exercise It will Thirdly Yet be pleaded that they grant as fully as any the Being of the Holy Ghost the Promise of him and his real Operations only they differ from others as to the sense and Exposition of those Phrases and Expressions that are used concerning these things in the Scripture which those others abuse in an unintelligible manner as making them proper which indeed are Metaphorical But is this the way which they like and choose to express their Notions and Apprehensions Namely openly to revile and scorne the very Naming and asserting the work of the Spirit of God in the words which himself hath taught A Boldness this is which as whereof the former Ages have not given us a President so we hope the future will not afford an Instance of any to follow the Example For their sense and Apprehension of these things they shall afterward be examined so far as they have dared to discover them In the mean time we know that the Socinians acknowledge a Trinity the Sacrifice of Christ the Expâ—ation of sin made thereby and yet we have some differences with them about these things And so we have with these Men about the Spirit of God and his Dispensation under the Gospel though like them they would grant the things spoken of them to be true as Metaphorically to be interpreted But of these things we must treat more fully hereafter Sect. 26 I say it is so come to pass amongst many who profess they believe the Gospel to be true that the Name or Naming of the Spirit of God is become a Reproach So also is his whole work And the Promise of him made by Jesus Christ unto his Church is rendred useless and frustrated It was the main and upon the matter the only supportment which he left unto it in his Bodily Absence the only means of rendring the work of his Mediation effectual in them and among them For without him all others as the Word Ministry and Ordinances of Worship are Lifeless and Useless God is not Glorified by them nor the Souls of Men advantaged But it is now uncertain with some of what Use he is unto the Church yea as far as I can discern whether he be of any or no. Some have not trembled to say and contend that some things as plainly ascribed unto him in the Scripture as words can make an assignation of any thing are the cause of all the Troubles and Confusions in the World Let them have the Word or Tradition outwardly revealing the Will of God and what it is that he would have them do as the Jews have both to this day these being made use of by their own Reason and improved by their natural Abilites they make up the whole of Man all that is required to render the Persons or Duties of any accepted with God Of what use then is the Spirit of God in these things Of none at all it may be nor the Doctrine concerning him but only to fill the World with a buzze and noise and to trouble the minds of Men with unintelligible Notions Had not these things been spoken they should not have been repeated for Death lyeth at the Door in them So then Men may pray without him and preach without him and turn to God without him and perform all their Duties without him well enough For if any one shall plead the necessity of his Assistance for the due performance of these things and ascribe unto him all that is good and well done in them he shall hardly escape from being notably derided Yet all this while we would be esteemed Christians And what do such Persons think of the Prayers of the Antient Church and Christians unto him for the working of all Good in them and their Ascriptions of every good thing unto him And wherein have we any advantage of the Jews or wherein consists the preeminence of the Gospel They have the Word of God that part of it which was committed unto their Church and which in its kind is sufficient to direct their Faith and Obedience For so is the sure Word of Prophesie if diligently attended unto 2 Pet. 1. 19. And if Traditions be of any use they can outvie all the World Neither doth this sort of Men want their Wits and the Exercise of them Those who Converse with them in the things of this World do not use to say they are all Fools And for their Diligence in the Consideration of the letter of the Scripture and inquiring into it according to the best of their Understanding none will Question it but those unto whom they and their Concernments are unknown And yet after all this they are Jews still If we have the New Testament no otherwise then they have the Old have only the letter of it to Philosophize upon according to the best of our Reasons and Understandings without any Dispensation of the Spirit of God accompanying it to give us a Saving Light into the Mistery of it and to make it effectual unto our Souls I shall not fear to say but that as they call themselves Jews and are not but are the Synâ—gogue of Sathan Revel 2. 9. So we who pretend our selves to be Christians as to all the saving Ends of the Gospel shall not be
iterum honorificabo Judaei dicebant tonitruum factum esse illi And hereon with some Observations to the same purpose he adds Ergo tonitrua ad sermones Domini retulit quorum in omnem terram exivit sonus Spiritum autem hoc loco animam quam suscepit rationabilem perfectam intelligimus The substance of his Discourse is that treating of Christ who indeed is neither mentioned nor intended in the Text he speaks of confirming the Thunder which no where here appears by which the sound of the Scriptures and preaching of the Word is intended the Spirit that was created being the humane Soul of Jesus Christ. Nor was he alone in this Interpretation Didym Lib. 2. de Spiritu sancto Athanas ad Serapion Basil. Lib. 4. contra Eunom amongst the Grecians are in like manner intangled with this Corruption of the Text as was also Concil Sardicen in Socrat. lib. 2. cap. 20. The other Person intended is Hierom who consulting the Original as he was well able to do first translated the words Quia ecce formans Montes creans Ventum annuntians Homini eloquium suum declares the Mistake of the LXX and the occasion of it Pro Montibus qui Hebraice dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soli LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est tonitruum verterunt Cur autem illi Spiritum nos dixerimus Ventum qui Hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur causa manifesta est Quodque sequitur annuncians homini eloquium suum LXX transtulerent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbi similitudine ambiguitate decepti So he shews that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith he juxta Aquilam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Theodotionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta quintam Editionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the word is signifying both to meditate and to speak so the word it self intends a conceived thought to be spoken afterwards And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is reciprocal not relative And to this purpose in his ensuing Exposition Qui confirmat Montes ad cujus vocem coelorum cardines et terrae fundamenta quatiuntur Ipse qui creat Spiritum quem in hoc loco non Spiritum sanctum ut Haeretici suspicantur sed Ventum intelligimus sive Spiritum hominis annuncians homini eloqium ejus qui cogitationum secreta cognoscit Hieron in loc Sect. 5 Secondly Because the Wind on the account of its unaccountable variation inconstancy and changes is esteemed vain not to be observed or trusted unto whence the Wise-men tells us that he which observeth the Wind shall not sow Eccles. 11. 4. the word is used metaphorically to signify vanity Eccles. 5. 16. What profit hath a man that he hath laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Wind. So Mic. 2. 11. If a Man walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Wind and falshood that is in vanity pretending to a Spirit of Prophecy and falshood vainly foolishly falsly boasting So Job 15. 2. Should a Wise-man utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledg of Wind vain words with a pretence of knowledg of Wisdom As he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of Wind. Chap. 16. 3. So also Jer. 5. 13. And the Prophets shall become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wind or be vain foolish uncertain and false in their Predictions But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used thus metaphorically in the New-Testament Sect. 6 Thirdly By a Metonymy also it signifies any Part or Quarter as we say of the World from whence the Wind blowes as also a part of any thing divided into four sides or quarters So Jer. 52. 23. There were ninety and six Pomegranats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards a Wind that is on the one side of the Chapiter that was above the Pillars in the Temple Ezek. 5. 12. I will scatter a third part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the Winds or all Parts of the Earth Hence the four Quarters of a thing lying to the four Parts of the World are called its four Winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chro. 9. 24. whence are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the four Winds in the New-Testament Matth. 24. 31. This is the use of the word in general with respect unto things natural and inanimate and every place where it is so used gives it determinate sense Sect. 7 Again These words are used for any thing that cannot be seen or touched be it in it self Material and Corporeal or absolutely Spiritual and Immaterial So the Vital Breath which we and other Living Creatures Breath is called Every thing wherein was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Breath of the Spirit of Life Gen. 1. 22. that Vital Breath which our Lives are maintained by in Respiration So Psal. 135. 17. Job 19. 17. which is a thing Material or Corporeal But most frequently it denotes things purely Spiritual and Immaterial As in finite Substances it signifies the Rational Soul of Man Psal. 31. 5. Into thy hands I commend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is my Soul they are the words whereby our Saviour committed his departing Soul into the hands of his Father Luk. 23. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Psal. 146. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Breath say we goeth forth he returneth to his Earth It is his Soul and its departure from the Body that is intended This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Spirit of the Sons of Men that goeth upwards when the Spirit of a Beast goeth downwards to the Earth or turneth to Corruption Eccles. 3. 21. see Chap. 8. 8. and Chap. 12. 7. Hence fourthly by a Metonymy also it is taken for the Affections of the Mind or Soul of Man and that whether they be Good or Evil Gen 45. 27. The Spirit of Jacob revived He began to take heart and be of good Courage Ezek. 13. 3. The Prophets that walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after their Spirit that is their own Desires and Inclinations when indeed they had no Vision but spake what they had a mind unto Numb 14. 24. Caleb is said to have another Spirit than the murmuring People another Mind Will Purpose or Resolution It is taken for Prudence Josh. 5. 1. Anger or the Irascible Faculty Eccles. 7. 10. Fury Zech. 6. 8. He will cut off the Spirit of Princes that is their Pride Insolency and Contempt of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament frequently intends the Intellectual Part of the Mind or Soul and that as it is Active or in Action Luke 1 47. Rom. 1. 9. 1 Thess. 5. 23. And oft-times it is taken for the Mind in all its Inclinations in its whole habitual Bent and Design Angels also are called Spirits Good Angels Psal. 104. 4. And it may be an Angel is intended 1 Kings 18. 12. And evil Angels or Devils 1 Kings 22. 21 22.
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
it appear that the same Expression must have different Interpretations and that the Spirit is called the Spirit of God because he is so and proceedeth from him but the Spirit of Christ because he is not so but only treateth of him The answer is ready namely because the Father is God but Christ is not and therefore could not give the Spirit when he was not This is an easie Answer namely to deny a Fundamental Truth and to set up that denyal in an Opposition unto a clear Testimony given unto it But the Truth is this pretended sense leaves no sense at all in the Words For if the Spirit which was in the Prophets be called the Spirit of Christ only because he did before-hand declare the things of Christ that is his suffering and the Glory that did ensue and that be the sole Reason of that Denomination then the sense or importance of the Words is this searching what or what manner of Time the Spirit which did signifie when it testified before hand the sufferings of Christ which was in them did signifie when he testified before hand the sufferings of Christ. For according to this Interpretation the Spirit of Christ is nothing but the Spirit as testifying before-hand of him and thence alone is he so called the Absurdity whereof is apparent unto all Sect. 17 But countenance is indeavoured unto this wresting of the Scripture from 1 Joh. 4. 3. Every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that of Antichrist whereof you have heard that it should come and even now already is it in the World For say some the Spirit of Antichrist is said to be in the World when Antichrist was not as yet come But the Spirit here intended is not called the Spirit of Antichrist because it declared and foretold the things of Antichrist before his coming On which account alone they allow the Spirit of God in the Prophets of Old to be called the Spirit of Christ. They have therefore no countenance from this Place which failes them in the Principal thing they would prove by it Again supposing those Words whereof you have heard that it should come and is now in the World are to be interpreted of the Spirit mentioned and not of Antichrist himself yet no more can be intended but that the false Teachers and Seducers which were then in the World acted with the same Spirit as Antichrist should do at his coming And so there is no Conformity between these Expressions Besides the Spirit of Antichrist was then in the World as was Antichrist himself so far as his Spirit was in the world so far was he so also For Antichrist and his Spirit cannot be separated Both he and it were then in the World in their forerunners who opposed the Truth of the Gospel about the Incarnation of the Son of God and his sufferings And indeed the Spirit of Antichrist in this Place is no more but his Doctrines Antichristian Doctrine which is to be tryed and rejected Neither is any singular Person intended by Antichrist but a Mysterious Opposition unto Christ and the Gospel signally Headed by a series of men in the latter days He therefore and his Spirit began to be together in the World in the Apostles Days when the Mystery of Iniquity began to work 2 Thessal 2. 7. There is therefore no countenance to be taken from these words unto the perverting and wresting of that other expression concerning the Spirit of Christ in the Prophets of old This therefore is the formal Reason of this Apellation The Holy Spirit is called the Spirit of the Son and the Spirit of Christ upon the Account of his Procession or Emanation from his Person also Without respect hereunto he could not be called properly the Spirit of Christ but on that supposition he may be he is so denominated from that various Relation Respect that he hath unto him in his Work and Operations Thus is the Spirit called in the Scripture these are the Names whereby the Essence and Subsistence of the Third Person in the Holy Trinity are declared How he is called on the Account of his Offices and Operations will be manifested in our Progress Divine Nature and Personality of the HOLY SPIRIT Proved and Vindicated CHAP. III. 1. Ends of our consideration of the Dispensation of the Spirit 2. Principles premised thereunto 3. The Nature of God the Foundation of all Religion 4. Divine Revelation gives the Rule and Measure of Religious Worship 5. God hath revealed himself as Three in One. 6. Distinct Actings and Operations ascribed unto these Distinct Persons 7. Therefore the Holy Spirit a Divine Distinct Person 8. Double Opposition to the Holy Spirit 9. By some his Personality granted and his Deity denyed 10. His Personality denyed by the Socinians 11. Proved against them 12. The open vanity of their Pretences Matth. 28. 19. pleaded 13 14 15. Appearances of the Spirit under the shape of a Dove 16. Explained and Improved 17. His appearance as Fire opened 18. His Personal Subsistence proved 19. Personal Properties assigned unto him Understanding Argument from hence pleaded and vindicated 20. A Will Joh. 33. Jam. 3. 4. cleared 21. Exceptions removed 22. Power 23 24 c. Other Personal Ascriptions to him with Testimonies of them vindicated and explained Sect. 1 WE shall now proceed to the Matter it self designed unto Consideration namely the Dispensation of the Spirit of God unto the Church And I shall endeavour to six what I have to offer upon its proper Principles and from them to educe the whole Doctrine concerning it And this must be so done as to manifest the Interest of our Faith Obedience and Holy Worship in the whole and each Part of it For these are the immediate Ends of all Divine Revelations according to that Holy Maxime of our Blessed Saviour if you know these things happy are ye if you doe them To this End the Ensuing Principles are to be observed Sect. 2 1. The Nature and Being of God is the Foundation of all true Religion and holy Religious Worship in the World The great End for which we were made for which we were brought forth by the Power of God into this World is to Worship him and to give glory unto him For he made all things for himself or his own Glory Prov. 16. 4. to be rendred unto him according to the Abilities and Capacities that he hath furnished them withal Revel 4. 11. And that which makes this Worship indispensibly necessary unto us and from whence it is Holy or Religious is the Nature and Being of God himself There are indeed many Parts or Acts of Religious Worship which immediately respect as their Reason and Motive what God is unto us or what he hath done and doth for us But the Principal and Adaequate Reason of all Divine Worship and that which makes it such is what God is in himself Because he is
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
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
God can be intended in this Place But it is the Spirit of God himself and his Work that is expressed Sect. 9 This therefore was the Work of the Holy Spirit of God in reference unto the Earth and the Host thereof The whole matter being Created out of which all Living Creatures were to be educed and of which they were to be made he takes upon him the Cherishing and Preservation of it that as it had its Subsistence by the Power of the Word of God it might be carried on towards that Form Order Beauty and Perfection that it was designed unto To this purpose he Communicated unto it a Quickning and prolifick Vertue inlaying it with the Seeds of animal Life unto all kinds of things Hence upon the Command of God it brought forth all sorts of Creatures in Abundance according to the Seeds and Principles of Life which were communicated unto the Rude inform Chaos by the cherishing Motion of the Holy Spirit Without him all was a dead-Sea a confused deep with Darkness upon it able to bring forth nothing nor more prepared to bring forth any one thing than another But by the Moving of the Spirit of God upon it the Principles of all those Kinds Sorts and Forms of things which in an unconceivable variety make up its Host and Ornament were communicated unto it And this is a better account of the Original of all things in their several kinds than any is given by ancient or Modern Philosophers And hence was the Old Tradition of all things being formed of Water which the Apstle alludes unto 2 Pet. 3. 5. The whole is declared by Cyprian whose words I have therefore transcribed at large And as at the first Creation so in the Course of Providence this Work of Cherishing and Nourishing the Cretures is assigned in an especial manner unto the Spirit Psal. 104. 30. Thou sendest forth thy Spirit they are Created and thou renewest the Face of the Earth The Making or Creation of things here intended is not the first great Work of the Creation of all but the daily Production of Creatures in and according to their Kind For in the verse foregoing the Psalmist treats of the decay of all sorts of Creatures in the World by a Providential cutting off and finishing of their Lives v. 29. Thou hidest thy Face they are troubled thou takest away their breath they dye and return unto their Dust. That under this continual decay and dying of all sorts of Creatures the World doth not come to Emptiness and Desolation the only Reason is because the Spirit of God whose Office and Work it is to uphold and preserve all things continually produceth by his Power a new supply of Creatures in the room of them that fall off like Leaves from the Trees and return to their Dust every day And whereas the Earth it self the common Nurse of them all seems in the Revolution of every year to be at an end of its Use and Work having Death brought upon the Face of it and oft-times entring deep into its Bowels the Spirit of God by its influential Concurrence renews it again causing every thing afresh to bring forth Fruit according unto its Kind whereby its Face receiveth a new Beauty and Adorning And this is the Substance of what the Scripture expresly asserts concerning the Work of the Spirit of God towards the inanimate part of the Creation His actings in reference unto Man and that Obedience which he owed to God according to the Law and Covenant of his Creation is nextly to be considered Sect. 10 Man in his Creation falleth under a two-fold Notion For he may be considered either meerly naturally as to the essentially constitutive parts of his Being or morally also with reference unto his Principles of Obedience the Law given unto him and the End proposed as his Reward And these things are distinctly proposed unto our contemplation in the Scripture The first is expressed Gen. 2. 7. And the Lord God formed Man of the Dust of the Ground and breathed into his Nostrils the Breath of Life and Man became a Living Soul 1. There is the Matter whereof he was formed 2. The Quickning Principle added thereunto And 3. the Effect of their Conjunction and Union For the Matter he was made of it is said he was formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust of the Ground or dust gathered together on an heap from and upon the Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8. 26. So is God the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the universal framer of All represented as an Artificer who first prepares his Matter and then forms it as it seemeth good unto him And this is mentioned for two ends First To set forth the Excellency Power and Wisdom of God who out of such vile contemptible Matter as an heap of Dust swept as it were together on the Ground could and did make so excellent curious and glorious a Fabrick as is the Body of Man or as was the Body of Adam before the Fall Secondly To mind Man of his Original that he might be kept humble and in a meet dependance on the Wisdom and Bounty of his Creator for thence it was and not from the Original Matter whereof he was made that he became so excellent Hereof Abraham makes his solemn Acknowledgment before the Lord Gen. 18. 27. Behold I have taken upon me to speak unto the Lord which am but Dust and Ashes He ashes himself with the Remembrance of his Original And this as it were God reproacheth Adam withal upon his Sin and Transgression Gen. 3. 19. Thou shalt return unto the Ground for out of it wast thou taken For Dust thou art and unto Dust thou shalt return He lets him know that he had now by sin lost that Immortality which he was made in a condition to have enjoyed and that his Body according to his Nature and Constitution should return again into its first Principles or the Dust of the Earth Into this formed Dust Secondly God breathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Breath of Life Divine aurae particulam a vital immortal Spirit This God breathed into him as giving him something of himself somewhat immediately of his own not made out of any praecreated Matter This is the Rational Soul or Intelligent Spirit Thus Man became a middle Creature between the Angels above and the sensitive Animals below His Body was formed as the Beasts from the Matter made the first Day and digested into dry Land on the third Day His Soul was an immediate Production of and Emanation from the Divine Power as the Angels were So when in the Works of the New Creation our Blessed Saviour bestowed the Holy Ghost on his Disciples he breathed on them as a sign that he gave them something of his own This Coelestial Spirit this Heavenly Breath was unto Man a quickning Principle For thirdly the Effect hereof is that Man became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living Soul His Body was
and Operations of second Causes so we abhor that Atheism which ascribes unto them an Original and Independent Efficacy and Causality without a previous acting in by and upon them of the Power of God And this is here ascribed unto the Spirit whom God sendeth forth unto that End and Purpose As to rational and moral actions such as the great Affairs of the World do consist in and are disposed of by he hath in them also a peculiar Efficiency Thus those great Vertues of Wisdom Courage and Fortitude which have been used for the producing of great Effects in the World are of his especial Operation So when God stirred up Men to Rule and Govern his People of Old to fight against and to subdue their Enemies it is said the Spirit of God came upon them Jud. 3. 10. The Spirit of the Lord came upon Othniel and he judged Israel and went out to War The Spirit of God endued him with Wisdom for Government and with courage and skill in conduct for War So Judg. 6. 34. And although Instances hereof are given us principally among the People of God yet whereever Men in the World have been raised up to do great and wonderful things whereby God executeth his Judgments fulfilleth any of his Promises or his Threatnings even they also have received of the especial Gifts and Assistances of the Holy Spirit of God For this Reason is Cyrus expresly called God's Anointed Isa. 45. 1. Cyrus had by God's Designation a great and mighty Work to effect He was utterly to ruine and destroy the Great Antient Babylonian Monarchy God had a concern herein as to the avenging of the Quarrel of his People and therein the accomplishment of many Promises and Threatnings The Work it self was great arduous and insuperable to ordinary humane Abilities Wherefore God sends his Spirit to fill Cyrus with Wisdom Courage skill in all Military Affairs that he might go through with the Work whereunto in the Providence of God he was designed Hence is he called God's Anointed because the Unction of Kings of old was an instituted Sign of the Communication of the Gifts of the Holy Ghost for Government unto them see Isa. 45. 1 2 3 4 5. and other Instances of the like kind might be given Sect. 16 Thus when the Church was to have a blessed Restauration of the Worship of God after the return of the People from their Captivity Zerubbabel is in an especial manner called to begin and carry on this Work in the building of the Temple But the Difficulties he had to conflict withal were great and appeared insuperable The People were few and poor and the Oppositions made unto them and their Work great and many Especially what arose from the Power of the Persian Monarchy under whose Rule and Oppression they were For although they had Permission and Encouragement from Cyrus for their Work yet immediately upon his Death they were oppressed again and their Work caused to cease This Power they could no way conflict withal yet God tells them that all this Opposition shall be removed and conquered Who art thou saith he O great Mountain before Zerubbabel thou shalt become a plain Zech. 4. 7. All the hindrance that arose from that great Mountain of the Persian Empire shall be removed out of the way and the progress of Zerubbabel in his Work shall be made smooth plain and easie But how shall this be effected and brought about Not by an Army or by Might nor by Power but by my Spirit saith the Lord of Hosts v. 6. You would suppose that it must be done by Armies and open force which you are altogether insufficient for But this is not the way I will take in this matter My Spirit shall work in their Hearts Minds and Counsels that contrary to their fears they shall themselves further that work which hitherto they have impeded And he shall work in the Minds and Counsels of others to oppose them and entangle them where they would hinder it until they are destroyed and that great Mountain be fully removed as in the Event it came to pass So that the Providential Alterations that are wrought in the World are Effects of his Power and Efficacy also Sect. 17 And thus have we taken a short view of the Dispensation and Work of the Spirit of God in the first Creation But the Effect hereof being a State of things that quickly passed away and being of no advantage to the Church after the entrance of sin what belonged unto it is but sparingly delivered in the Scriptures the true sense of what is so delivered depending much on the Analogie of the following Works of God in Man's Renovation and Recovery But as to the New Creation which falls under our Consideration in the next place as that alone which is directly intended by us the Foundation building up and finishing the Church of God therein being the things whereon depends the principal manifestation of the Glory of God and wherein the great Concerns of all the Elect do lie they are more fully and directly declared in the Scripture And in reference unto them we shall find a full distinct Declaration of the whole Dispensation and Work of the Spirit of God Way and Manner of the Divine Dispensation of the HOLY SPIRIT CHAP. V. 1. Dispensation of the Spirit to be learned from the Scripture only general Adjuncts thereof 2. The Administration of the Spirit and his own Application of himself to his Work how expressed 3. The Spirit how and in what sense given and received 4. What is included in the giving of the Spirit 5. What in receiving of him 6 7. Priviledg and Advantage in receiving the Spirit 8. How God is said to SEND the Spirit what is included in sending 9. How God MINISTERS the Spirit 10. How God is said to PUT his Spirit on us What is included in that Expression 11. The Spirit how POURED out 12 13. What is included and intended herein 14. The wayes of the Spirits Application of himself unto his Work 15. His proceeding from Father and Son explained 16. How he cometh unto us 17. His falling on Men. 18. His resting 19. How and in what sense he is said to depart from any Person 20. Of the Divisions of the Holy Ghost Heb. 2. 3. 21. Exposition of them vindicated Sect. 1 BEfore we treat of the especial Operations Works and Effects of the Holy Ghost in and on the New Creation the Order of things requires that we should first speak somewhat of the General Nature of God's Dispensation of him and of his own Applications of himself unto his Actings and Workings in this Matter For this is the Foundation of all that he doth and this for our Edification we are instructed in by the Scriptures Unto them in this whole Discourse we must diligently attend for we are exercised in such a Subject as wherein we have no Rule nor Guide nor any thing to give us Assistance but pure Revelation And
declares That the Holy Spirit gave out various Gifts unto the first Preachers of the Gospel for the confirmation of their Doctrine according to the Promise of our Saviour John 15. 26 27. Of these he mentions in particular First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signs That is Miraculous Works wrought to signifie the Presence of God by his Power with them that wrought them so giving out his Approbation of the Doctrine which they taught Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prodigies or Wonders Works beyond the Power of Nature or energie of Natural Causes wrought to fill Men with Wonder and Admiration manifesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and surprizing Men with a sense of the Presence of God Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty Works of several sorts such as opening of the Eyes of the Blind raising the Dead and the like These being mentioned there is added in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts of the Holy Ghost For these and other like things did the Holy Ghost work and effect to the end mentioned And these Distributions are from him as the Signs and Wonders were that is Effects of his Power only there is added an intimation how they are all wrought by him which is by giving them a power for their Operation variously dividing them amongst those on whom they were bestowed and that as it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto his own Will And this place is so directly and fully expounded 1 Cor. 12. 7 8 9 10 11. that there is no room of exception left unto the most obstinate And that place having been opened before in the entrance of this Discourse I shall not here call it over again These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore are his Gifts which as Parts and Parcels of his Work he giveth out in great variety To the same purpose are his Operations described Isa. 11. 2 3. The Spirit of the Lord shall rest upon Him the Spirit of Wisdom and Understanding the Spirit of Counsel and of Might the Spirit of Knowledg and of the Fear of the Lord. He is first called the Spirit of the Lord to express his Being and Nature and then he is termed the Spirit of Wisdom and of Counsel c. That is He who is the Author of Wisdom and Counsel and the rest of the Graces mentioned who divides and distributes them according to his own Will That variety of Gifts and Graces wherewith Believers are endowed and adorned are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Distributions of the Holy Spirit Hence the principal respect that we have unto him immediately in our Worship of him under the New Testament is as he is the Author of these various Gifts and Graces So John saluting the Churches of Asia prayeth for Grace for them from God the Father and the seven Spirits that are before his Throne Rev. 1. 4. That is the Holy Spirit of God considered in his care of the Church and his yielding supplies unto it as the Author of that Perfection of Gifts and Graces which are and are to be bestowed upon it So doth the number of Seven denote And therefore whereas our Lord Jesus Christ as the Foundation of his Church was anointed with all the Gifts and Graces of the Spirit in their Perfection it is said that upon that one Stone should be seven Eyes Zech. 3. 9. all the Gifts of the Seven Spirits of God or of that Holy Spirit which is the Author of them all Sect. 21 All therefore that is pleaded for the Division of the Holy Ghost from this place is built on the Supposition that we have before rejected namely that he is not a Divine Person but an Arbitrary Emanation of Divine Power and yet neither so can the division of the Holy Ghost pleaded for be with any tolerable sense maintained Crellius sayes indeed that all Divine Inspirations may be considered as one Whole as many Waters make up one Sea In this respect the Holy Ghost is One that is one Universal made up of many Species this is totum logicum And so He may be divided into his Subordinate Species But what Ground or Colour is there for any such Notions in the Scripture Where is it said that all the Gifts of the Holy Ghost do constitute or make up one Holy Ghost Or the Holy Ghost is one in general because many Effects are ascribed unto him Or that the several Gifts of the Spirit are so many distinct kinds of it The contrary unto all these is expresly taught namely that the One Holy Spirit worketh all these things as he pleaseth so that they are all of them external Acts of his Will and Power And it is to as little purpose pleaded by the same Author that he is divided as a Natural Whole into its Parts because there is mention of a Measure and Portion of him So God is said not to give him to Jesus Christ by Measure John 3. 34. And to every one of us is given Grace according to the Measure of the Gift of Christ as though one Measure of him were granted unto One and another Measure to another But this Measure is plainly of his Gifts and Graces These were bestowed on the Lord Christ in all their fulness without any limitation either as to Kinds or Degrees They were poured into him according unto the utmost extent and capacity of Humane Nature and that under an inconceivable advancement by its Union unto the Son of God Others receive his Gifts and Graces in limited proportion both as to their Kinds and Degrees To turn into a Division of the Spirit himself is the greatest madness And casting aside Prejudices there is no difficulty in the understanding of that saying of God to Moses Numb 11. 17. I will take of the Spirit that is on thee and put it on the Elders For it is evidently of the Gifts of the Spirit enabling Men for Rule and Government that God speaketh and not of the Spirit himself Without any diminution of that Spirit in him that is of the Gifts that He had received God gave unto them as lighting their Candle by his And so also the double Portion of the Spirit of Elijah which Elisha requested for himself was only a large and peculiar measure of Prophetical Light above what other Prophets which he left behind him had received 2 Kin. 2. 9. He asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os duorum or duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Expression is first used Deut. 21. 17. where the double Portion of the First-Born is intended So that probably it was such a Portion among the other Prophets as the First-Born had among the Brethren of the same Family which he desired and so it came to pass whence also he had the Rule and Government of them BOOK II. Peculiar Operations OF THE HOLY SPIRIT UNDER THE Old Testament Preparatory for The NEW CHAP. I. 1. The Work of the
the edification of the Church Ephes. 4. 10 11 12 13. The owning therefore and avowing the Work of the Holy Ghost in the Hearts and on the Minds of Men according to the Tenor of the Convenant of Grace is the principal part of that Profession which at this day all Believers are called unto Sect. 5 4. We are taught in an especial manner to pray that God would give his Holy Spirit unto us that through his Aid and Assistance we may live unto God in that Holy Obedience which he requires at our hands Luk. 11. 9 10 12 13. Our Saviour enjoyning an importunity in our Supplications v. 9 10. and giving us encouragement that we shall succeed in our Requests v. 11 12. makes the Subject Matter of them to be the Holy Spirit Your Heavenly Father shall give the Holy Spirit to them that ask him v. 13. Which in the other Evangelists is good things Mat. 7. 11. because he is the Author of them all in us and to us Nor doth God bestow any good thing on us but by his Spirit Hence the Promise of bestowing the Spirit is accompanied with a Prescription of Duty unto us that we should ask him or pray for him which is included in every Promise where his sending giving or bestowing is mentioned He therefore is the great Subject Matter of all our Prayers And that signal Promise of our Blessed Saviour to send him as a Comforter to abide with us for ever is a Directory for the Prayers of the Church in all Generations Nor is there any Church in the World fallen under such a total Degeneracy but that in their Publick Offices there are Testimonies of their ancient Faith and Practice in praying for the coming of the Spirit unto them according to this Promise of Christ. And therefore our Apostle in all his most solemn Prayers for the Churches in his dayes makes this the chief Petition of them That God would give unto them and increase in them the Gifts and Graces of the Holy Spirit with the Spirit himself for sundry especial Effects and Operations whereof they stood in need Ephes. 1. 17. Chap. 3. 16. Col. 2. 2. And this is a full conviction of what importance the Consideration of the Spirit of God and his Work is unto us We must deal in this Matter with that confidence which the Truth instructs us unto and therefore say That he who prayeth not constantly and diligently for the Spirit of God that he may be made partaker of him for the Ends for which he is promised is a Stranger from Christ and his Gospel This we are to attend unto as that whereon our Eternal Happiness doth depend God knows our State and Condition and we may better learn our Wants from his Prescription of what we ought to pray for than from our own Sense and Experience For we are in the Dark unto our own Spiritual Concerns through the Power of our Corruptions and Temptations and know not what we should pray for as we ought Rom. 8. 26. But our Heavenly Father knows perfectly what we stand in need of And therefore whatever be our present Apprehensions concerning our selves which are to be examined by the Word our Prayers are to be regulated by what God hath enjoyned us to ask and what he hath promised for to bestow Sect. 6 5. What was before mentioned may here be called over again and farther improved yea it is necessary that so it should be This is the solemn Promise of Jesus Christ when he was to leave this World by Death And whereas he therein made and confirmed his Testament Heb. 9. 15 16 17 He bequeathed his Spirit as his great Legacy unto his Disciples And this he gave unto them as the great Pledg of their future Inheritance 2 Cor. 1. 22. which they were to live upon in this World All other good things he hath indeed bequeathed unto Believers as he speaks of Peace with God in particular Peace I leave with you my Peace I give unto you John 14. 27. But he gives particular Graces and Mercies for particular Ends and Purposes The Holy Spirit he bequeaths to supply his own Absence John 16. 17. that is for all the Ends of Spiritual and Eternal Life Let us therefore consider this Gift of the Spirit either formally under this Notion that he was the principal Legaoy left unto the Church by our dying Saviour or materially as to the Ends and Purposes for which he is so bequeathed and it will be evident what valuation we ought to have of Him and his Work How would some rejoice if they could possess any Relique of any thing that belonged unto our Saviour in the dayes of his Flesh though of no use or benefit unto them Yea how great a part of Men called Christians do boast in some pretended Parcels of the Tree whereon he suffered Love abused by Superstition lies at the bottom of this Vanity For they would embrace any thing left them by their dying Saviour But he left them no such things nor did ever bless and Sanctify them unto any holy or Sacred Ends. And therefore hath the abuse of them been punished with blindness and Idolatry But this is openly testified unto in the Gospel then when his Heart was overflowing with Love unto his Disciples and Care for them when he took an Holy Prospect of what would be their Condition their Work Duty and Temptations in the World and thereon made Provision of all that they could stand in need of he promiseth to leave and give unto them his Holy Spirit to abide with them for ever directing us to look unto Him for all our Comforts and Supplies According therefore unto our valuation and esteem of Him of our Satisfaction and Acquiescency in Him is our regard to the Love Care and Wisdom of our Blessed Saviour to be measured And indeed it is only in his Word and Spirit wherein we can either honour or despise him in this World In his own Person he is exalted at the Right Hand of God far above all Principalities and Powers So that nothing of ours can immediately reach him or affect him But it is in our regard to these that he makes a Tryal of our Faith Love and Obedience And it is a matter of Lamentation to consider the contempt and scorn that on various Pretences is cast upon this Holy Spirit and the Work whereunto he is sent by God the Father and by Jesus Christ. For there is included therein a contempt of them also Nor will a pretence of honouring God in their own way secure such Persons as shall contract the guilt of this Abomination For it is an Idol and not the God and Father of our Lord Jesus Christ who doth not work effectually in the Elect by the Holy Ghost according to the Scriptures And 2. if we consider this Promise of the Spirit to be given unto us as to the Ends of it Then Sect. 7 6. He is promised and given as
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
may be fashioned like unto his Glorious Body according to the working whereby he is able to subdue all things unto himself Phil. 3. 21. And these are some of the principal Instances of the Operations of the Holy Spirit on the Humane Nature of the Head of the Church The whole of them all I confess is a Work that we can look but little into only what is plainly revealed we desire to receive and imbrace considering that if we are his we are predestinated to be made conformable in all things unto him and that by the powerful and effectual Operation of that Spirit which thus wrought all things in him to the Glory of God And as it is a matter of unspeakable consolation unto us to consider what hath been done in and upon our Nature by the Application of the Love and Grace of God through his Spirit unto it so it is of great Advantage in that it directs our Faith and Supplications in our Endeavours after Conformity with him which is our next End under the enjoyment of God in Glory What therefore in these Matters we apprehend we embrace and for the depth of them they are the Object of our Admiration and Praise Sect. 13 Secondly There is yet another Work of the Holy Spirit not immediately in and upon the Person of the Lord Christ but towards him and on his behalf with respect unto his Work and Office And it comprizeth the Head and Fountain of the whole Office of the Holy Spirit towards the Church This was his witness-bearing unto the Lord Christ namely that he was the Son of God the true Messiah and that the Work which he performed in the World was committed unto him by God the Father to accomplish And this same Work he continueth to attend unto unto this day and will do so to the consummation of all things It is known how the Lord Christ was reproached whilst he was in this World and how ignominiously he was sent out of it by Death Hereon a great contest ensued amongst mankind wherein Heaven and Hell were deeply ingaged The greatest part of the World the Princes Rulers and Wise Men of it affirmed that he was an Impostor a Seducer a Malefactor justly punished for his Evil Deeds He on the other side chose twelve Apostles to bear Testimony unto the Holiness of his Life the Truth and Purity of his Doctrine the Accomplishment of the Prophesies of the Old Testament in his Birth Life Work and Death and in especial unto his Resurrection from the Dead whereby he was justified and acquitted from all the Reproaches of Hell and the World and their Calumnies refelled But what could the Testimony of twelve poor Men though never so honest prevail against the confronting Suffrage of the World Wherefore this Work of bearing witness unto the Lord Christ was committed unto him who is above and over all who knoweth how and is able to make his Testimony prevalent John 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth which proceedeth from the Father he shall testifie of me Accordingly the Apostles plead his concurring Testimony Acts 5. 32. And we are his Witnesses of these things and so also is the Holy Spirit whom God hath given to them that obey him And how he thus gave his Testimony our Apostle declares Heb. 2. 4. God also bearing witness with them that is the Apostles both with Signs and Wonders and with divers Miracles and Gifts of the Holy Spirit according to his Will The first principal End why God gave the Holy Spirit to work all those miraculous Effects in them that believed in Jesus was to bear witness unto his Person that he was indeed the Son of God owned and exalted by him For no Man not utterly forsaken of all Reason and Understanding not utterly blinded would once imagine that the Holy Spirit of God would work such marvelous Operations in and by them who believed on him if he designed not to justifie his Person Work and Doctrine thereby And this in a short time together with that effectual Power which he put forth in and by the Preaching of the Word carried not only his Vindication against all the Machinations of Satan and his Instruments throughout the World but also subdued the generality of Mankind unto Faith in him and Obedience unto him 1 Cor. 10. 4 5. And upon this Testimony it is that there is real Faith in him yet maintained in the World This is that which he promised unto his Disciples whilst he was yet with them in the World when their hearts were solicitous how they should bear up against their Adversaries upon his absence I will saith he send the Comforter unto you and when he is come he will reprove the World of Sin and of Righteousness and of Judgment of sin because they believe not on me of Righteousness because I go to my Father and ye see me no more of Judgment because the Prince of this World is Judged John 16. 7 8 9 10 11. The Reason why the World believed not on Christ was because they believed not that he was sent of God John 9. 29. By his Testimony the Spirit was to reprove the World of their Infidelity and to convince them of it by evidencing the Truth of his Mission For hereon the whole issue of the Controversie between him and the World did depend Whether he were Righteous or a Deceiver was to be determined by his being sent or not sent of God and consequently God's Acceptance or Disapprobation of him That he was so sent so approved the Holy Spirit convinced the World by his Testimony manifesting that he went to the Father and was exalted by him for it was upon his Ascention and Exaltation that he received and poured out the Promise of the Spirit to this purpose Acts 2. 33. Moreover whilst he was in the World there was an unrighteous Judgment by the instigation of Satan passed upon him On this Testimony of the Spirit that Judgment was to be reversed and a contrary Sentence passed on the Author of it the Prince of this World For by the Gospel so testified unto was he Discovered Convicted Judged Condemned and cast out of that Power and Rule in the World which by the darkness of the Minds of Men within and Idolatry without he had obtained and exercised And that the Holy Spirit continueth to do the same Work though not absolutely by the same means unto this very day shall be afterwards declared And by these Considerations may we be led into that Knowledg of and Acquaintance with our Lord Jesus Christ which is so necessary so useful and so much recommended unto us in the Scripture And the utter neglect of Learning the Knowledg of Christ and of the Truth as it is in him is not more pernicious unto the Souls of Men than is the learning of it by undue means whereby false and mischievous Ideas
to have a specialty in our Divine Love to the Person of Christ. 2. The Uncreated Glories of the Divine Nature whence our Love hath the same Object with that which we owe unto God absolutely 3. That Perfection and Fulness of Grace which dwelt in his Humane Nature as communicated unto him by the Holy Spirit whereof we have treated If you love the Person of Christ it must be on these Considerations Which whilst some have neglected they have doted on their own Imaginations and whilst they have thought themselves even sick of Love for Christ they have only languished in their own Fancies Secondly We are to know Christ so as to labour after conformity unto him And this Conformity consists only in a Participation of those Graces whose fulness dwells in him We can therefore no other way regularly press after it but by an Acquaintance with and due Consideration of the Work of the Spirit of God upon his Humane Nature which is therefore worthy of our most diligent enquiry into And so have we given a brief delineation of the Dispensation and Work of the Holy Spirit in and towards the Person of our Lord Jesus Christ the Head of the Church his preparation of a Mystical Body for him in his Powerful Gracious Work on the Elect of God doth nextly ensue The General Work of the Holy Spirit in the New Creation with respect unto the Members of that Body whereof Christ is the Head CHAP. V. 1 Christ the Head of the New Creation 2. Things premised in general unto the remaining Work of the Spirit Things presupposed unto the Work of the Spirit towards the Church the Love and Grace of Father and Son 3. The whole Work of the building of the Church committed to the Holy Spirit Acts 2. 33. opened 4. The Foundation of the Church in the Promise of the Spirit and its Building by him alone 5. Christ present with his Church only by his Spirit Mat. 28. 19. Acts 1. 9 10. Acts 3. 21. Mat. 18. 19. 1 Cor. 6. 16. 1 Cor. 3. 16. compared 6. The Holy Spirit works the Work of Christ John 16. 13 14 15. opened 7. The Holy Spirit the peculiar Author of all Grace 8. The Holy Spirit worketh all this according to his own Will 1. His Will and Pleasure is in all his Works 2. He works variously as to the Kinds and Degrees of his Operations How he may be resisted how not 9 How the same Work is ascribed unto the Spirit distinctly and to others with him 10. The General Heads of his Operations towards the Church Sect. 1 VVE have considered the Work of the Spirit of God in his laying the Foundation of the Church of the New Testament by his Dispensations towards the Head of it our Lord Jesus Christ. He is the Foundation Stone of this Building with seven Eyes engraven on him or filled with an absolute perfection of all the Gifts and Graces of the Spirit Zech. 3. 9. which when he is exalted also as the Head Stone in the Corner there are shoutings in Heaven and Earth crying Grace Grace unto him Zech. 4. 7. As upon the laying of the Foundation and placing of the Corner Stones of the Earth in the Old Creation the Morning Stars sang together and all the Sons of God shouted for Joy Job 38. 6 7. So upon the laying of this Foundation and placing of this Corner Stone in the New Creation all things sing together and cry Grace Grace unto it The same Hand which laid this Foundation doth also finish the Building The same Spirit which was given unto him not by Measure Joh. 3. 34. giveth Grace unto every one of us according to the Measure of the Gift of Christ Ephes. 4. 7. And this falleth now under our Consideration namely the perfecting the Work of the New Creation by the effectual Operation and Distributions of the Spirit of God And this belongs unto the Establishment of our Faith that he who Prepared Sanctified and Glorified the Humane Nature the Natural Body of Jesus Christ the Head of the Church hath undertaken to Prepare Sanctifie and Glorifie his Mystical Body or all the Elect given unto him of the Father Concerning which before we come to consider particular Instances some things in general must be premised which are these that follow Sect. 2 First Unto the Work of the Holy Spirit towards the Church some things are supposed from whence it proceeds which it is built upon and resolved into It is not an Original but a Perfecting Work some things it supposeth and bringeth all things to perfection And these are First The Love Grace Counsel and Eternal Purpose of the Father 2. The whole Work of the Mediation of Jesus Christ which things I have handled elsewhere For it is the peculiar Work of the Holy Spirit to make those things of the Father and Son effectual unto the Souls of the Elect to the Praise of the Glory of the Grace of God God doth all things for himself and his Supream End is the manifestation of his own Glory And in the Old or First Creation he seems principally or firstly to intend the Demonstration and Exaltation of the Glorious Essential Properties of his Nature his Goodness Power Wisdom and the like as Psal. 19. 1 2 3 4. Rom. 1. 19 20 21. Acts 14. 15 16 17. Acts 7. 24 25 26 27. leaving only on the Works of his Hands some obscure Impressions of the distinction of Persons subsisting in the Unity of that Being whose Properties he had displayed and glorified But in the Work of the New Creation God firstly and principally intends the especial Revelation of each Person of the whole Trinity distinctly in their peculiar distinct Operations all which tend ultimately to the manifestation of the Glory of his Nature also And herein consists the principal Advantage of the New Testament above the Old for although the Work of the New Creation was begun and carried on Secretly and Virtually under the Old Testament yet they had not a full discovery of the Oeconomy of the Holy Trinity therein which was not evidently manifest until the whole Work was illustriously brought to Light by the Gospel Hence although there appear a vigorous acting of Faith and ardency of Affection in the Approaches of the Saints unto God under the Old Testament yet as unto a clear access to the Father through the Son by the Spirit as Ephes. 2. 18. wherein the Life and Comfort of our Communion with God doth consist we hear nothing of it Herein therefore God plainly declares that the Foundation of the Whole was laid in the Counsel Will and Grace of the Father Ephes. 1. 3 4 5 6. Then that the making way for the accomplishing of that Counsel of his so that it might be brought forth to the praise of his Glory is by the Mediation of the Son God having designed in this Work to bring things so about that all Men should honour the Son even as they honour 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
Accomplishment and there will be an absolute end of the Church of Christ in this World No Dispensation of the Spirit no Church He that would utterly separate the Spirit from the Word had as good burn his Bible The bare Letter of the New Testament will no more ingenerate Faith and Obedience in the Souls of Men no more constitute a Church-State among them who enjoy it than the Letter of the Old Testament doth so at this day among the Jews 2 Cor. 3. 6 8. But blessed be God who hath knit these things together towards his Elect in the Bond of an Everlasting Covenant Isa. 59. 21. Let Men therefore cast themselves into what order they please institute what Forms of Government and Religious Worship they think good let them do it either by an attendance according unto the best of their understandings unto the Letter of the Scripture or else in an Exercise of their own Wills Wisdom and Invention if the Work of the Spirit of God be disowned or disclaimed by them if there be not in them and upon them such a Work of his as he is promised by our Lord Jesus Christ there is not Church-State amongst them nor as such is it to be owned or esteemed And on the Ministry and the Church do all ordinary Communications of Grace from God depend Sect. 5 Thirdly It is the Holy Spirit who supplies the bodily absence of Christ and by him doth he accomplish all his Promises to the Church Hence some of the Ancients call him Vicarium Christi the Vicar of Christ or he who represents his Person and dischargeth his promised Work Operam navat Christo Vicariam When our Lord Jesus was leaving the World he gave his Disciples command to Preach the Gospel and to Disciple the World into the Faith and Profession thereof Matth. 28. 19. For their incouragement herein he promiseth his own presence with them in their whole Work where-ever any of them should be called unto it and that whilst he would have the Gospel preached on the Earth so saith he I am with you alwayes even unto the end of the World or the Consummation of all things v. 20. Immediately after he had thus spoken unto them while they beheld he was taken up and a Cloud received him out of their sight and they looked stedfastly towards Heaven as he went up Acts 1. 9 10. Where now is the Accomplishment of his Promise that he would be with them unto the end of all things which was the sole Incouragement he gave them unto their great undertaking It may be that after this his triumphant Ascention into Heaven to take possession of his Kingdom and Glory he came again unto them and made his abode with them No saith Peter the Heavens must receive him until the time of the restitution of all things Acts 3. 21. How then is this Promise of his made good which had such a peculiar respect unto the Ministry and Ministers of the Gospel that without it none can ever honestly or conscientiously engage in the Dispensation of it or expect the least success upon their so doing Besides he had promised unto the Church it self That where ever two or three were gathered together in his Name that he would be in the midst of them Matth. 18. 19 20. Hereon do all their Comforts and all their Acceptance with God depend I say all these Promises are perfectly fulfilled by his sending of the Holy Spirit In and by him he is present with his Disciples in their Ministry and their Assemblies And when-ever Christ leaves the World the Church must do so too For it is his Presence alone which puts Men into that condition or invests them with that Priviledg For so he saith I will dwell in them and walk in them and I will be their God and they shall be my People 2 Cor. 6. 16. Levit. 26. 12. Their being the People of God so as therewithal to be the Temple of the Living God that is to be brought into a Sacred Church-State for his Worship depends on his dwelling in them and walking in them and this he doth by his Spirit alone For know you not that you are Temple of God and that the Spirit of God dwelleth in you 1 Cor. 3. 16. He therefore so far represents the Person and supplies the bodily absence of Christ that on his Presence the Being of the Church the Success of the Ministry and the Edification of the whole do absolutely depend And this if any thing in the whole Gospel deserves our serious Consideration For 1. the Lord Jesus hath told us that his presence with us by his Spirit is better and more expedient for us than the continuance of his Bodily Presence Now who is there that hath any Affection for Christ but thinks that the Carnal Presence of the Humane Nature of Christ would be of unspeakable Advantage unto him And so no doubt it would had any such thing been designed or appointed in the Wisdom and Love of God But so it is not and on the other side we are commanded to look for more Advantage and Benefit by his Spiritual Presence with us or his Presence with us by the Holy Ghost It is therefore certainly incumbent on us to inquire diligently what Valuation we have hereof and what Benefit we have hereby For if we find not that we really receive Grace Assistance and Consolation from this presence of Christ with us we have no benefit at all by him nor from him for he is now no otherwise for those ends with any but by his Spirit And this they will one day find whose Profession is made up of such a sottish Contradiction as to avow an honour for Jesus Christ and yet blaspheme his Spirit in all his Holy Operations 2. The Lord Christ having expresly promised to be present with us to the end of all things there are great Enquiries how that Promise is accomplished Some say he is present with us by his Ministers and Ordinances but how then is he present with those Ministers themselves unto whom the Promise of his Presence is made in an especial manner The Papists would have him Carnally and Bodily present in the Sacrament But he himself hath told us that the Flesh in such a sense profiteth nothing John 6. 63. and that it is the Spirit alone that quickneth The Lutherans sancy an Omnipresence or Ubiquity of his Humane Nature by virtue of its Personal Union But this is destructive of that Nature it self which being made to be every where as such a Nature is truly no where And the most Learned among them are ashamed of this Imagination The words of Smidh on Ephes. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are worthy consideration Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliqui intelligunt totum Mundum seu totum Universum hoc exponuntque ut Omnipraesentia sua omnibus in Mundo locis adesset loca omnia implendo hi verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Physica
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
7. 51. and so to frustrate his Work towards them it is not because they can do so absolutely but only they can do so as to some way kind or degree of his Operations Men may resist some sort or kind of means that he useth as to some certain end and purpose but they cannot resist him as to his purpose and the end he aims at For he is God and who hath resisted his Will Rom. 9. 19. Wherefore in any Work of his two things are to be considered 1. What the means he maketh use of tend unto in their own Nature And 2. what he intends by it The first may be resisted and frustrated but the latter cannot be so Sometimes in and by that word which in its own Nature tends to the Conversion of Sinners he intendeth by it only their hardning Isa. 6. 9 10. John 12. 40 41. Acts 18. 26. Rom. 11. 8. And he can when he pleaseth exert that Power and Efficacy in working as shall take away all Resistance Sometimes he will only take order for the Preaching and Dispensation of the Word unto Men for this also is his Work Acts 13. 2. Herein Men may resist his Work and reject his Counsel concerning themselves But when he will put forth his Power in and by the Word to the creating of a new heart in Men and the opening of the Eyes of them that are blind he doth therein so take away the Principle of Resistance that he is not that he cannot be resisted Sect. 9 3. Hence also it follows that his Works may be of various kinds and that those which are of the same kind may yet be carried on unequally as to Degrees It is so in the Operations of all voluntary Agents who work by Choice and Judgment They are not confined to one sort of Works nor to the Production of the same kind of Effects and where they design so to do they moderate them as to degrees according to their Power and pleasure Thus we shall find some of the Works of the Holy Spirit to be such as may be perfect in their kind and Men may be made Partakers of the whole End and Intention of them and yet no saving Grace be wrought in them Such are his Works of Illumination Conviction and sundry others Men I say may have a Work of the Holy Spirit on their Hearts and Minds and yet not be Sanctified and Converted unto God For the Nature and Kind of his Works are regulated by his own Will and Purpose if he intends no more but their Conviction and Illumination no more shall be effected For he works not by a necessity of Nature so that all his Operations should be of the same kind and have their especial Form from his Nature and not from his Will So also where he doth work the same Effect in the Souls of Men I mean the same in the kind of it as in their Regeneration he doth yet he doth it by sundry means and carrieth it on to a great inequality as to the strengthening of its Principle and increase of its Fruits unto Holiness And hence is that great difference as to Light Holiness and Fruitfulness which we find among Believers although all alike Partakers of the same Grace for the kind thereof The Holy Spirit worketh in all these things according to his own Will whereof there neither is nor can be any other Rule but his own Infinite Wisdom And this is that which the Apostle minds the Corinthians of to take away all Emulation and Envy about Spiritual Gifts that every one should orderly make use of what he had received to the Profit and Edification of others They are saith he given and distributed by the same Spirit according to his own Will to one after one manner unto another after another so that it is an unreasonable thing for any to contend about them Sect. 10 But it may be said that if not only the working of Grace in us but also the Effects and Fruits of it in all its variety of Degrees is to be ascribed unto the Holy Spirit and his Operations in us according to his own Will then do we signifie nothing our selves nor is there any need that we should either use our endeavours and diligence or at all take any care about the furtherance or growth of Holiness in us or attend unto any Duties of Obedience To what end and purpose then serve all the Commands Threatnings Promises and Exhortations of the Scripture which are openly designed to excite and draw forth our own Endeavours And this is indeed the principal Difficulty wherewith some Men seek to intangle and perplex the Grace of God But I Answer 1. Let Men imagine what absurd Consequences they please thereon yet that the Spirit of God is the Author and Worker of all Grace in us and of all the Degrees of it of all that is spiritually good in us is a Truth which we must not forgo unless we intend to part with our Bibles also For in them we are taught That in us that is in our flesh there dwelleth no good thing Rom. 7. 18. That we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3. 5. Who is able to make all Grace abound towards us that we may alwayes have All-sufficiency in all things abounding to every good work Chap. 9. 8. But without Christ we can do nothing John 15. 5. For it is God which worketh in us both to Will and to Do of his good Pleasure Phil. 2. 13. To grant therefore that there is any spiritual good in us or any Degree of it that is not wrought in us by the Spirit of God both overthrows the Grace of the Gospel and denies God to be the only First Supream and chiefest Good as also the immediate cause of what is so which is to deny his very Being It is therefore certain what-ever any pertend that nothing can hence ensue but what is true and good and useful to the Souls of Men For from Truth especiall such great and important Truths nothing else will follow 2. It is brutish Ignorance in any to argue in the Things of God from the Effectual Operations of the Spirit unto a sloth and negligence of our own Duty He that doth not know that God hath promised to work in us in a way of Grace what he requires from us in a way of Duty hath either never read the Bible or doth not believe it or never Prayed or never took notice of what he prayed for He is a Heathen he hath nothing of the Christian in him who doth not pray that God would work in him what he requires of him This we know that what God commands and prescribes unto us what he encourageth us unto we ought with all diligence and earnestness as we value our Souls and their eternal welfare to attend unto and comply withal And we do know that what-ever God hath
promised that he will do himself in us towards us and upon us It is our Duty to believe that he will so do And to fancy an inconsistency between these things is to charge God foolishly 3. If there be an Opposition between these things it is either because the Nature of Man is not meet to be commanded or because it needs not to be assisted But that both these are false and vain Suppositions shall be afterwards declared The Holy Spirit so worketh in us as that he worketh by us and what He doth in us is done by us Our Duty it is to apply our selves unto his Commands according to the Conviction of our Minds and his Work it is to enable us to perform them 4. He that will indulge or can do so unto sloth and negligence in himself on the account of the promised working of the Spirit of Grace may look upon it as an evidence that he hath no interest or concern therein For he ordinarily giveth not out his Aids and Assistances anywhere but where he prepares the Soul with Diligence in Duty And whereas he acts us no otherwise but in and by the Faculties of our own Minds it is ridiculous and implies a Contradiction for a Man to say he will do nothing because the Spirit of God doth all For where he doth nothing the Spirit of God doth nothing unless it be meerly in the infusion of the first Habit or Principle of Grace whereof we shall treat afterwards 5. For Degrees of Grace and Holiness which are enquired after they are peculiar unto Believers Now these are furnished with an Ability and Power to attend unto and perform those Duties whereon the encrease of Grace and Holiness doth depend For although there is no Grace nor Degree of Grace or Holiness in Believers but what is wrought in them by the Spirit of God yet ordinarily and regularly the Increase and Growth of Grace and their thriving in Holiness and Righteousness depend upon the Use and Improvement of Grace received in a diligent Attendance unto all those Duties of Obedience which are required of us 2 Pet. 1. 5 6 7. And me-thinks it is the most unreasonable and sottish thing in the World for a Man to be slothful and negligent in attending unto those Duties which God requireth of him which all his Spiritual Growth depends upon which the eternal welfare of his Soul is concerned in on pretence of the efficacious Aids of the Spirit without which he can do nothing and which he neither hath nor can have whilst he doth nothing Sect. 8 Here lies the Ground and Foundation of our exercising Faith in particular towards him and of our acting of it in Supplications and Thanksgivings His participation of the Divine Nature is the formal Reason of our yeelding unto him Divine and Religious Worship in general but his acting towards us according to the Sovereignty of his own Will is the especial Reason of our particular Addresses unto him in the exercise of Grace for we are baptized into his Name also Sect. 9 Seventhly We may observe that in the Actings and Works of the Holy Spirit some things are distinctly and separately ascribed unto him although some things be of the same kind wrought by the Person in and by whom he Acts or he is said at the same time to do the same thing distinctly by himself and in and by others So John 15. 26 27. I will saith our Saviour send the Spirit of Truth and he shall testifie of me and ye also shall bear witness The Witness of the Spirit unto Christ is proposed as distinct and separate from the witness given by the Apostles He shall testifie of me and ye also shall bear witness And yet they also were enabled to give their witness by him alone So it is expresly declared Acts 1. 8. Ye shall receive Power after that the Holy Spirit is come upon you and ye shall be Witnesses unto me Their witnessing unto Christ was the Effect of the Power of the Holy Spirit upon them and the Effect of his Work in them And he himself gave no other Testimony but in and by them What then is the distinct Testimony that is ascribed unto him It must be somewhat that in or by whomsoever it was wrought it did of its own Nature discover its Relation unto him as his Work So it was in this Matter For it was no other but those Signs and Wonders or Miraculous Effects which he wrought in the confirmation of the Testimony given by the Apostles all which clearly evidenced their own Original So our Apostle Heb. 2. 4. The word was confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God co-witnessing by Signs and Wonders He enabled the Apostles to bear witness unto Christ by their Preaching Sufferings Holiness and constant Testimony which they gave unto his Resurrection But in this he appeared not he evidenced not himself unto the World though he did so in and by them in whom he wrought But moreover he wrought such visible miraculous Works by them as evidenced themselves to be Effects of his Power and were his distinct Witness to Christ. So our Apostle tells us Rom. 8. 16. The Spirit it self beareth witness with our Spirits that we are the Children of God The Witness which our own Spirits do give unto our Adoption is the Work and Effect of the Holy Spirit in us If it were not it would be false and not confirmed by the Testimony of the Spirit himself who is the Spirit of Truth and none knoweth the things of God but the Spirit of God 1 Cor. 2. 11. If he declare not our Sonship in us and to us we cannot know it How then doth he bear witness with our Spirits What is his distinct Testimony in this Matter It must be some such Act of his as evidenceth it self to be from him immediately unto them that are concerned in it that is those unto whom it is given What this is in particular and wherein it doth consist we shall afterwards enquire So Rev. 22. 17. The Spirit and the Bride say come The Bride is the Church and she prayeth for the coming of Christ. This She doth by his Aid and Assistance who is the Spirit of Grace and Supplications And yet distinctly and separately the Spirit saith come that is he puts forth such earnest and fervent desires as have upon them an Impression of his immediate efficiency So v. 20. carrieth the sense of the place namely that it is Christ himself unto whom She sayes come or they pray for the hastning of his coming Or they say come unto others in their Invitation of them unto Christ as the end of v. 17. seems to apply it Then is it the Prayers and Preaching of the Church for the Conversion of Souls that is intended And with both the Spirit works eminently to make them effectual Or it may be in this place the Spirit is taken for the Spirit in the Guides and Leaders of the
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
enabling unâ—o all Acts of Holy Obedience and so in order of Nature antecedent unto them then it doth not consist in a meer Reformation of Life and Moral Vertue be they never so exact or accurate Three things are to be observed for the clearing of this Assertion before we come to the Proof and Confirmation of it As 1. That this Reformation of Life which we say is not Regeneration or that Regeneration doth not consist therein is a necessary Duty indispensibly required of all Men. For we shall take it here for the whole course of Actual Obedience unto God and that according to the Gospel Those indeed by whom it is urged and pressed in the room of Regeneration or as that wherein Regeneration doth consist do give such an Account and Description of it as that it is or at least may be Foreign unto true Gospel-Obedience and so not contain in it one Acceptable Duty unto God as shall afterwards be declared But here I shall take it in our present enquiry for that whole Course of Duâ—â—â—s which in Obedience towards God are prescribed unto us 2. That the Principle before described wherein Regeneration as passivâ—ly considered or as wrought in us consists doth alwayes certainly and infallibly produce the Reformation of Life intended In some it doth it more compleatly in others more imperfectly in all sincerely For the same Grace in Nature and Kind is communicated unto several Persons in various Degree and is by them used and improved with more 〈◊〉 care and diligence In thâ—se therefore that are adult these things are inseparable Therefore 3. The difference in this Matter 〈◊〉 unto this Head We say and believe that Regeneration consiâ—s in Spirituali Renovatione Naturae in a Spiritual Renovation of our Nature Our Modern Socinians that it doth so in Morali Reformatione vitae in a Moral Reformation of Life Now as we grant that this Spiritual Renovation of Nature will infallibly produce a Moral Reformation of Life so if they will grant that this Moral Reformation of Life doth proceed from a Spiritual Renovation of our Nature this difference will be at an end And this is that which the Ancients intend by first receiving the Holy Ghost and then all Graces with him However if they only design to speak ambiguously improperly and unscripturally confounding Effects and their Causes Habits and Actions Faculties or Powers and occasional Acts infused Principles and acquired Habits Spiritual and Moral Grace and Nature that they may take an opportunity to rail at others for want of better Advantage I shall not contend with them For allow a new Spiritual Principle an infused Habit of Grace or gracious Abilities to be required in and unto Regeneration or to be the Product or the Work of the Spirit therein that which is born of the Spirit being Spirit and this part of the Nature of this Work is sufficiently cleared Now this the Scripture abundantly testifieth unto Sect. 20 2 Cor. 5. 17. If any Man be in Christ he is a New Creature This New Creature is that which is intended that which was before described which being born of the Spirit is Spirit This is produced in the Souls of Men by aS Creating Act of the Power of God or it is not a Creature and it is superinduced into the essential Faculties of our Souls or it is not a New Creature for what-ever is in the Soul of Power Disposition Ability or Inclination unto God or for any Moral Actions by Nature it belongs unto the Old Creation it is no New Creature And it must be somewhat that hath a Being and Subsistence of its own in the Soul or it can be neither New nor a Creature And by our Apostle it is opposed to all outward Priviledges Gal. 5. 6. Chap. 6. 15. That the production of it also is by a Creating Act of Almighty Power the Scripture testifieth Psal. 51. 10. Ephes. 2. 10. And this can denote nothing but a New Spiritual Principle or Nature wrought in us by the Spirit of God No say some a New Creature is no more but a changed Man it is true but then this Change is Internal also yes in the Purposes Designs and Inclinations of the Mind But is it by a real Infusion of a new Principle of Spiritual Life and Holiness No it denotes no more but a new course of Conversation only the Expression is Metaphorical a New Creature is a Moral Man that hath changed his Course or Way For if he were alwayes a Moral Man that he was never in any vitious Way or Course as it was with him Matth. 19. 18 19 20. then he was alwayes a New Creature This is good Gospel at once overthrowing Original Sin and the Grace of our Lord Jesus Christ. This Doctrine I am sure was not learned from the Fathers whereof some used to boast Nay it is much more fulsome than any thing ever taught by Pelagius himself who indeed ascribed more unto Grace than these Men do although he denied this Creation of a New Principle of Grace in us antecendent unto Acts of Obedience And this turning all Scripture-Expressions of Spiritual Things into Metaphors is but a way to turn the whole into a Fable or at least to render the Gospel the most obscure and improper way of teaching the Truth of things that ever was made use of in the World Sect. 21 This New Creature therefore doth not consist in a new course of Actions but in renewed Faculties with new Dispositions Power and Ability to them and for them Hence it is called the Divine Nature 2 Pet. 1. 4. He hath given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Divine Nature is not the Nature of God whereof in our own Persons we are not subjectively Partakers And yet a Naâ—ure it is which is a Principle of Operation and that Divine or Spiritual namely an Habitual Holy Principle wrought in us by God and bearing his Image By the Promises therefore we are made Partakers of a Divine Supernatural Principle of Spiritual Actions and Operations which is what we contend for So the whole of what we intend is declared Ephes. 4. 22 23 24. Put off concerning the former Conversation the Old Man which is corrupt according to deceitful lusts and be renewed in the Spirit of your Mind and put on the New Man which after God is created in Righteousness and true Holiness It is the Work of Regeneration with respect both to its Foundation and Progress that is here described 1. The Foundation of the whole is laid in our being renewed in the Spirit of our Mind which the same Apostle else-where calls being transformed in the Renovation of our Minds Rom. 12. 2. That this consists in the participation of a new saving Supernatural Light to enable the Mind unto Spiritual Actings and to guide it therein shall be afterwards declared Herein
But as it hath been in part already manifested and will fully God assisting be evinced afterwards that in our Regeneration the native Ignorance Darkness and Blindness of our Minds are dispelled Saving and Spiritual Light being introduced by the Power of God's Grace into them That the pravity and stubbornness of our Wills are removed and taken away a new principle of Spiritual Life and Righteousness being bestowed on them and that the Disorder and Rebellion of our Affections are cured by the infusion of the Love of God into our Souls so the corrupt Imagination of the contrary Opinion directly opposite to the Doctrine of the Scriptures the Faith of the Antient Church and the Experience of all sincere Believers hath amongst us of late nothing but Ignorance and ready Confidence produced to give countenance unto it Sect. 25 Thirdly The Work of the Holy Spirit in Regeneration doth not consist in Enthusiastical Raptures Extasies Voices or any thing of the like kind It may be some such things have been by some deluded Persons apprehended or pretended unto But the countenancing of any such Imaginations is falsly and injuriously charged on them who maintain the powerful and effectual Work of the Holy Spirit in our Regeneration And this some are prone to do wherein whether they discover more of their Ignorance or of their Malice I know not but nothing is more common with them All whom in this Matter they dissent from so far as they know what they say or whereof they affirm do teach Men to look after Enthusiastick Inspirations or unaccountable Raptures and to esteem them for Conversion unto God although in the mean time they live in a neglect of Holiness and Righteousness of Conversation I Answer if there be those who do so we doubt not but that without their Repentance the Wrath of God will come upon them as upon other Children of Disobedience And yet in the mean time we cannot but call aloud that others would discover their diligence in attendance unto these things who as far as I can discern do cry up the Names of Virtue and Righteousness in opposition to the Grace of Jesus Christ and that Holiness which is a Fruit thereof But for the Reproach now under Consideration it is as applyed no other but a Calumny and false Accusation And that it is so the Writings and Preachings of those who have most diligently laboured in the Declaration of the Work of the Holy Spirit in our Regeneration will bear Testimony at the great Day of the Lord. We may therefore as unto this Negative Principle observe three things 1. That the Holy Spirit in this Work doth ordinarily put forth his Power in and by the use of Means He worketh also on Men suitably unto their Natures even as the Faculties of their Souls their Minds Wills and Affections are meet to be affected and wrought upon He doth not come upon them with involuntary Raptures using their Faculties and Powers as the Evil Spirit wrests the Bodies of them whom he possesseth His whole Work therefore is rationally to be accounted for by and unto them who believe the Scripture and have received the Spirit of Truth whom the World cannot receive The formal efficiency of the Spirit indeed in the putting forth the exceeding greatness of his Power in our quickning Which the Ancient Church constantly calleth his Inspiration of Grace both in private Writing and Canons of Councils is no otherwise to be comprehended by us than any other Creating Act of Divine Power for as we hear the Wind but know not from whence it cometh nor whither it goeth so is every one that is born of God yet these two things are certain herein First That he worketh nothing nor any other way nor by any other means than what are determined and declared in the Word By that therefore may and must every thing really belonging or pretended to belong unto this Work of Regeneration be tryed and examined Secondly That he acts nothing contrary unto puts no force upon any of the Faculties of our Souls but works in them and by them suitably to their Natures and being more intimate unto them as Austin speaks than they are unto themselves by an Almighty Facility he produceth the Effect which he intendeth Sect. 20 This great Work therefore neither in part nor whole consists in Raptures Extasies Visions Enthusiastick Inspirations but in the Effect of the Power of the Spirit of God on the Souls of Men by and according to his Word both of the Law and the Gospel And those who charge these things on them who have asserted declared and preached it according to the Scriptures do it probably to countenance themselves in their hatred of them and of the Work it self Wherefore 2dly where by Reason of Distempers of Mind Disorder of Fancy or long continuance of distressing Fears and Sorrows in and under such Preparatory Works of the Spirit which sometimes cut Men to their Hearts in the sense of their sin and sinful lost condition any do fall into Apprehensions or Imaginations of any thing extraordinary in the wayes before-mentioned if it be not quickly and strictly brought unto the Rule and discarded thereby it may be of great danger unto their Souls and is never of any solid Use or Advantage Such Apprehensions for the most part are either Conceptions of distempered Minds and discomposed Fancies or Delusions of Satan transforming himself into an Angel of Light which the Doctrine of Regeneration ought not to be accountable for Yet I must say 3dly That so it is come to pass that many of those who have been really made Partakers of this gracious Work of the Holy Spirit have been looked on in the World which knows them not as mad Enthusiastick and Fanatical So the Captains of the Host esteemed the Prophet that came to anoint Jehu 2 Kings 9. 11. And the Kindred of our Saviour when he began to Preach the Gospel said He was besides himself or extatical Mark 3. 21. and they went out to lay hold of him So Festus judged of Paul Acts 26. 24 25. And the Author of the Book of Wisdom gives us an account what acknowledgments some will make when it shall be too late as to their own Advantage Chap. 5. 3 4 5. They shall say crying out because of the trouble of their Minds This is he whom we accounted a scorn and a common reproach We Fools esteemed his Life madness and his latter End to have been shameful but how is he reckoned among the Sons of God and his Lot is among the Holy Ones From what hath been spoken it appears Sect. 26 Fourthly That the Work of the Spirit of God in Regenerating the Souls of Men is diligently to be enquired into by the Preaching of the Gospel and all to whom the Word is dispensed For the former sort there is a peculiar Reason for their Attendance unto this Duty For they are used and employed in the Work it self by the Spirit
the Apostle when he sent him to Preach the Gospel was to open the Eyes of Men and to turn them from Darkness to Light Acts 26. 18. not a Light within them for Internal Light is the Eye or seeing of the Soul But the Darkness was such as consisted in their blindness in not having their eyes open To open their Eyes and turn them from Darkness Ephes. 5. 8. Ye were sometimes Darkness but now are ye Light in the Lord. What is the Change and Alteration made in the Minds of Men intended in this Expression will afterwards appear But that a great Change is proposed none can doubt Col. 1. 13. Who hath delivered us from the Power of Darkness as also 1 Pet. 2. 9. Who hath called us out of Darkness into his marvelous Light And the Darkness which is in these Testimonies ascribed unto Persons in an unregenerate Condition is by Paul compared to that which was at the beginning before the Creation of Light Gen. 1. 2. Darkness was upon the Face of the Deep There was no Creature that had a Visive Faculty there was Darkness Subjectively in all and there was no Light to see by but all was objectively wrapt up in Darkness In this state of things God by an Almighty Act of his Power created Light vers 3. God said Let there be Light and there was Light And no otherwise is it in this new Creation God who commanded then Light to shine out of Darkness shines into the Hearts of Men to give them the knowledg of his Glory in the Face of Jesus Christ 2 Cor. 4. 6. Spiritual Darkness is in and upon all Men until God by an Almighty and Effectual Work of the Spirit shine into them or Create Light in them And this Darkness is that Light within which some boast to be in themselves and others Sect. 7 To clear our way in this Matter we must consider first the Nature of this Spiritual Darkness what it is and wherein it doth consist and then secondly shew its Efficacy and Power in and on the Minds of Men and how they are corrupted by it First The Term of Darkness in this case is Metaphorical and borrowed from that which is Natural What Natural Darkness is and wherein it consists all Men know if they know it not in its Cause and Reason yet they know it by its Effects They know it is that which hinders Men from all Regular Operations which are to be guided by the outward Senses And it is two-fold 1. When Men have not Light to see by or when the usual Light the only external Medium for the discovery of distant Objects is taken from them So was it with the Egyptians during the three dayes darkness that was on their Land They could not see for want of Light they had their Visive Faculty continued unto them yet having no Light they saw not one another nor arose any from his place Exod. 10. 23. For God probably to augment the terror of his Judgment restrained the vertue of Artificial Light as well as he did that which was Natural 2. There is Darkness unto Men when they are blind either born so or made so Psal. 69. 29. Let their Eyes be darkned that they may not see So the Angel smote the Sodomites with blindness Gen. 19. 11. and Paul the Sorcerer Acts 13. 11. However the Sun shineth it is all one perpetual Night unto them that are blind Sect. 8 Answerable hereunto Spiritual Darkness may be referred unto two Heads For there is an Objective Darkness a Darkness that is on Men and a Subjective Darkness a Darkness that is in them The first consists in the want of those Means whereby alone they may be enlightned in the Knowledg of God and Spiritual Things This is intended Mat. 4. 16. This Means is the Word of God and the preaching of it Hence it is called a Light Psal. 119. 105. and is said to give Light Psal. 19. 8. or to be a Light shining in a dark place 2 Pet. 1. 19. And it is so termed because it is the outward Means of Communicating the Light of the Knowledg of God unto the Minds of Men. What the Sun is unto the World as unto things natural that is the Word and the Preaching of it unto Men as to Things Spiritual And hence our Apostle applies what is said of the Sun in the Firmament as to the enlightning of the World Psal. 19. 1 2 3 4. unto the Gospel and the Preaching of it Rom. 10. 15 18. Sect. 9 And this Darkness is upon many in the World even all unto whom the Gospel is not declared or by whom it is not received where it is or hath been so Some I know have entertained a vain Imagination about a Saving-Revelation of the Knowledg of God by the Works of Creation and Providence objected to the Rational Faculties of the Minds of Men. It is not my purpose here to divert unto the confutation of that Fancy Were it so it were easie to demonstrate that there is no Saving Revelation of the Knowledg of God unto Sinners but as he is in Christ reconciling the World unto himself and that so he is not made known but by the Word of Reconciliation committed unto the Dispensers of the Gospel What-ever knowledg therefore of God may be attained by the means mentioned as he is the God of Nature ruling over Men and requiring Obedience from them according to the Covenant and Law of their Creation yet the knowledg of him as a God in Christ pardoning Sin and saving Sinners is attainable by the Gospel only But this I have proved and confirmed elsewhere Sect. 10 It is the Work of the Holy Spirit to remove and take away this Darkness which until it is done no Man can see the Kingdom of God or enter into it And this he doth by sending the Word of the Gospel into any Nation Country Place or City as he pleaseth The Gospel doth not get ground in any place nor is restrained from any Place or People by accident 〈◊〉 by the endeavours of Men but it is sent and disposed of 〈◊〉 to the Sovereign Will and Pleasure of the Spirit of God He Gifteth Calls and Sends Men unto the Work of Preaching it Acts 13. 2 4. and disposeth them unto the Places where they shall declare it either by express Revelation as of old Acts 16. 6 7 8 9 10. or guides them by the secret Operations of his Providence Thus the Dispensation of the Light of the Gospel as to Times Places and Persons depends on his Sovereign Pleasure Psal. 147. 19 20. Wherefore although we are to take care and pray much about the continuance of the Dispensation of the Gospel in any place and its Propagation in others yet need we not to be over-solicitous about it This Work and Care the Holy Ghost hath taken on himself and will carry it on according to the Counsel of God and his Purposes concerning the Kingdom of Jesus
like that which is in a dead Man unto the Acts of Life Natural if there be not an alike Power of God required unto our Deliverance from that Condition and the working in us a Principle of Spiritual Obedience as is required unto the raising of him that is dead they may as well say That the Scripture speaks not truly as that it speaks metaphorically And that it is Almighty Power the exceeding greatness of God's Power that is put forth and exercised herein we have proved from Ephes. 1. 18 19. Col. 2. 12 13. 2 Thess. 1. 11. 2 Pet. 1. 3. And what do these Men intend by this quickning this raising us from the Dead by the Power of God A perswasion of our Minds by rational Motives taken from the Word and the Things contained in it But was there ever heard of such a monstrous Expression if there be nothing else in it What could the Holy Writers intend by calling such a Work as this by a quickning of them who were dead in Trespasses and Sins through the mighty Power of God unless it were by a noise of insignificant words to draw us off from a right understanding of what is intended And it is well if some are not of that Mind Sect. 50 2. The Work it self wrought is our Regeneration I have proved before that this consists in a new spiritual supernatural vital Principle or Habit of Grace infused into the Soul the Mind Will and Affections by the Power of the Holy Spirit disposing and enabling them in whom it is unto Spiritual Supernatural Vital Acts of Faith and Obedience Some Men seem to be inclined to deny all Habits of Grace And on such a Supposition a Man is no longer a Believer than he is in the Actual Exercise of Faith For there is nothing in him from whence he should be so denominated But this would plainly overthrow the Covenant of God and all the Grace of it Others expresly deny all gracious supernatural infused Habits though they may grant such as are or may be acquired by the frequent Acts of those Graces or Vertues whereof they are the Habits But the Scripture giveth us another Description of this Work of Regeneration for it consists in the Renovation of the Image of God in us Ephes. 4. 23 24. Be renewed in the Spirit of your Mind and put on that new Man which after God is created in Righteousness and true Holiness That Adam in innocency had a supernatural Ability of living unto God habitually residing in him is generally acknowledged And although it were easie for us to prove that whereas he was made for a supernatural End namely to live to God and to come to the enjoyment of him it was utterly impossible that he should answer it or comply with it by the meer strength of his natural Faculties had they not been endued with a supernatural Ability which with respect unto that End was created with them and in them Yet we will not contend about Terms Let it be granted that he was created in the Image of God and that he had an Ability to fulfil all God's Commands and that in himself and no more shall be desired This was lost by the Fall When this is by any denyed it shall be proved In our Regeneration there is a Renovation of this Image of God in us Renewed in the Spirit of our Minds And it is renewed in us by a Creating Act of Almighty Power which after God or according to his likeness is created in Righteousness and true Holiness There is therefore in it an Implantation of a new Principle of Spiritual Life of a Life unto God in Repentance Faith and Obedience or Universal Holiness according to Gospel-Truth or the Truth which came by Jesus Christ John 1. 18. And the Effect of this Work is called Spirit Joh. 8. 5. That which is born of the Spirit is Spirit It is the Spirit of God of whom we are born that is our new Life is wrought in us by his Efficiency And that which in us is so born of him is Spirit not the Natural Faculties of our Souls they are once Created once Born and no more but a new Principle of Spiritual Obedience whereby we live unto God And this is the product of the internal immediate Efficiency of Grace Sect. 51 This will the better appear if we consider the Faculties of the Soul distinctly and what is the especial Work of the Holy Spirit upon them in our Regeneration or Conversion to God 1. The leading conducting Faculty of the Soul is the Mind or Understanding Now this is corrupted and vitiated by the Fall and how it continues depraved in the State of Nature hath been declared before The sum is that it is not able to discern Spiritual Things in a Spiritual manner for it is possessed with Spiritual Blindness or Darkness and is filled with enmity against God and his Law esteeming the things of the Gospel to be foolishness because it is alienated from the Life of God through the ignorance that is in it We must therefore enquire what is the Work of the Holy Spirit on our Minds in turning of us to God whereby this Depravation is removed and this vitious State cured whereby we come to see and discern Spiritual Things in a Spiritual manner that we may savingly know God and his Mind as revealed in and by Jesus Christ. And this is several wayes declared in the Scripture Sect. 52 1. He is said to give us an Understanding 1 John 5. 20. The Son of God is come and hath given us an understanding that we may know him that is True which he doth by his Spirit Man by Sin is become like the Beasts that perish which have no Understanding Psal. 49. 12 20. Men have not lost their natural intellective Faculty or Reason absolutely It is continued unto them with the free though impaired use of it in things Natural and Civil And it hat an advance in Sin Men are wise to do evil But it is lost as to the especial use of it in the saving knowledg of God and his Will to do good they have no knowledg Jer. 4. 22. For naturally there is none that understandeth that seeketh after God Rom. 3. 17. It is corrupted not so much in the Root and Principle of its Acting as with respect unto their proper Object Term and End Wherefore although this giving of an Understanding be not the creating in us a-new of that Natural Faculty yet it is that gracious work in it without which that Faculty in us as depraved will no more enable us to know God savingly than if we had none at all The Grace therefore here asserted in the giving of an Understanding is the causing of our natural Understandings to understand savingly This David prayes for Psal. 119. 34. Give me Understanding and I shall keep thy Law The whole Work is expressed by the Apostle Ephes. 1. 16 17 18. That thâ— God of our Lord
dead in Sin And herein is seated that peculiar obstinacy whence it is that no Unregenerate Person doth or can answer his own Conviction or walk up unto his Light in Obedience For the Will may be considered two wayes 1. As a rational vital Faculty of our Souls 2. As a free Principle freedom being of its Essence or Nature This therefore in our Conversion to God is renewed by the Holy Ghost and that by an effectual implantation in it of a Principle of Spiritual Life and Holiness in the room of that Original Righteousness which it lost by the Fall That he doth so is proved by all the Testimonies before insisted on 1. This is its Renovation as it is a rational vital Faculty and of this Vivification see before 2. As it 's a free Principle it is determined unto its Acts in this case by the powerful Operation of the Holy Ghost without the least impeachment of its Liberty or Freedom as hath been declared And that this is so might be fully evinced as by others so by the ensuing Arguments For 1. if the Holy Ghost doth not work immediately and effectually upon the Will producing the creating in it a Principle of Faith and Obedience infallibly determining it in its free Acts then is all the Glory of our Conversion to be ascribed unto our selves and we make our selves therein by the obediential actings of our own free-will to differ from others who do not so comply with the Grace of God which is denyed by the Apostle 1 Cor. 4. 7. Neither can any purpose of God concerning the Conversion of any one Soul be certain and determinate seeing after he hath done all that is to be done or can be done towards it the Will remaining undetermined may not be converted contrary to those Testimonies of our Saviour Rom. 8. 28. Mat. 11. 25 26. John 6. 37. Neither can there be an Original Infallibility in the Promises of God made to Jesus Christ concerning the multitudes that should believe in him seeing it is possible no one may so do if it depends on the undetermined Liberty of their Wills whether they will or no. And then also must Salvation of necessity be of him that willeth and of him that runneth and not of God that shews mercy on whom he will have mercy contrary to the Apostle Rom. 9. 15 16. And the whole Efficacy of the Grace of God is made thereby to depend on the Wills of Men which is not consistent with our being the Workmanship of God created in Christ Jesus unto good Works Ephes. 2. 10. Nor on this Supposition do Men know what they pray for when they pray for their own or other Mens Conversion to God as hath been before declared There is therefore necessary such a Work of the Holy Spirit upon our Wills as may cure and take away the Depravation of them before described sreeing us from the state of Spiritual Death causing us to live unto God determing them in and unto the Acts of Faith and Obedience And this he doth whilst and as he makes us new Creatures quickens us who are dead in Trespasses and Sins gives us a new Heart and puts a new Spirit within us writes his Law in our Hearts that we may do the Mind of God and walk in his wayes worketh in us to will and to do making them who were unwilling and obstinate to become willing and obedient and that freely and of choice Sect. 56 In like manner a prevailing Love is implanted upon the Affections by the Spirit of Grace causing the Soul with Delight and Complacency to cleave to God and his Wayes This removes and takes away the Enmity before described with the Effects of it Deut. 30. 6. The Lord thy God will circumcise thine Heart and the Heart of thy Seed to love the Lord thy God with all thy Heart and with all thy Soul that thou mayest live This Circumcision of the Heart consists in the putting off the body of the sins of the flesh as the Apostle speaks Col. 2. 11. He Crucifies the Flesh with the Lusts and Affections thereof Some Men are inclined to think that all the Depravation of our Nature consists in that of the sensitive part of the Soul or our Affections The vanity and folly of which Opinion hath been before discovered Yet it is not denied but that the Affections are signally depraved so that by them principally the Mind and Will do act those Lusts that are peculiarly seated in them or by them do act according to their perverse and corrupt Inclinations Gal. 5. 24. Jam. 1. 14 15. Wherefore in the Circumcision of our Hearts wherein the Flesh with the Lusts Affections and Deeds thereof are crucified by the Spirit he takes from them their Enmity Carnal Prejudices and Dâ—praved Inclinations really though not absolutely and perfectly and instead of them he fills us with Holy Spiritual Love Joy Fear and Delight not changing the being of our Affections but sanctifying and guiding them by the Principle of Saving-Light and Knowledg before described and uniting them unto their proper Object in a due manner From what hath been spoken in this third Argument it is evident that the Holy Spirit designing the Regeneration or Conversion of the Souls of Men worketh therein effectually powerfully and irresistibly which was proposed unto confirmation Sect. 57 From the whole it appears that our Regeneration is a Work of the Spirit of God and that not any Act of our own which is only so is intended thereby I say it is not so our own as by outward Helps and Assistance to be educed out of the Principles of our Natures And herein is the Scripture express for mentioning this Work directly with respect unto its Cause and the manner of its Operation in the effecting of it it assigns it positively unto God or his Spirit 1 Pet. 1. 3. God according to his abundant Mercy hath begotten us again James 1. 18. Of his own Will begat he us with the Word of Truth John 3. 5 6 8. Born of the Spirit 1 John 3. 9. Born of God And on the other hand it excludes the Will of Man from any active interest herein I mean as to the first beginning of it 1 Pet. 1. 23. Born again not of Corruptible Seed but of Incorruptible by the Word of God which liveth and abideth for ever John 1. 13. Which were born not of Blood nor of the Will of the Flesh nor of the Will of Man but of God see Matth. 16. 17. Titus 3. 5. Ephes. 2. 9 10. It is therefore incumbent on them who plead for the Active Interest of the Will of Man in Regeneration to produce some Testimonies of Scriptures where it is assigned unto it as the effect unto its proper Cause Where is it said that a Man is Born again or Begotten a-new by himself And if it be granted as it must be so unless violence be offered not only to the Scripture but to
Friend and Companion lib. 4. cap. 5 6 7. And in all the several Warnings he had from God he chargeth the Want and Guilt of their non-improvement on his natural blindness his Mind being not illuminated and the corruption of his Nature not yet cured with the efficacy of evil Society and the course of the World in the places where he lived But it would be tedious to transcribe the particular Accounts that he gives of these things though all of them singularly Worthy of Consideration For I must say that in my Judgment there is none among the Ancient or Modern Divines unto this day who either in the Declarations of their own Experiences or their Directions unto others have equalled much less out-gone him in an accurate search and observation of all the secret Actings of the Spirit of God on the Minds and Souls of Men both towards and in their Recovery or Conversion And in order hereunto scarce any one not Divinely Inspired hath so traced the way of the Serpent of the effectual working of Original Sin in and on the Hearts of Men with the efficacy communicated thereunto by various Temptations and Occasions of Life in this World The wayes also whereby the deceitfulness of Sin in complyance with objective Temptations doth seek to elude and frustrate the Work of God's Grace when it begins to attempt the strong holds of Sin in the Heart were exceedingly discovered unto him Neither hath any Man more lively and expresly laid open the Power of effectual and victorious Grace with the manner of its Operation and Prevalency And all these things by the guidance of the Good Spirit of God and attendance unto the Word did he exemplifie from his own Experience in the whole Work of God towards him Only it must be acknowledged that he declareth these things in such a way and manner as also with such Expressions as many in our dayes would cry out on as fulsome and fanatical Sect. 17 Secondly In the way of calling Men unto the saving Knowledg of God the Holy Spirit convinceth them of Sin or he brings them under the Power of a Work of Conviction It is not my Design nor here in my way to handle the Nature of the Work of Conviction the Means Causes and Effects of it Besides it hath been done at large by others It is sufficient unto my purpose 1. To shew the Nature of it in general 2. The Causes of it 3. The Wayes whereby Men lose their Convictions and so become more and more hardned in sin 4. How the Holy Spirit doth carry on the Work in some unto compleat Conversion unto God Sect. 18 1. For the Nature of it in general it consists in a fixing the vain Mind of a Sinner upon a due consideration of Sin its Nature Tendency and End with his own concernment therein and a fixing of a due sense of sin upon the secure Mind of the Sinner with suitable Affections unto its Apprehensions The Warnings before insisted on whereby God excites Men to some steady notices of him and themselves are like Calls given unto a Man in a profound sleep whereat being startled he lifts up himself for a little space but oppressed with the Power of his deep slumber quickly layes him down again as Austin expresseth it But this Work of Conviction abides with Men and they are no way able speedily to disintangle themselves from it Sect. 19 Now the Mind of Man which is the Subject of this Work of Conviction hath two things distinctly to be considered in it 1. The Understanding which is the active noetical or contemplative Power and Faculty of it 1. The Affections wherein its passive and sensitive Power doth consist With respect hereunto there are two parts of the Work of Conviction 1 The Fixing of the Mind the Rational contemplative Power of it upon a due Consideration of Sin 2 The fixing of a due sense of Sin on the practical passive sensible part of the Mind that is the Conscience and Affections as was said before Sect. 20 1. It is a great work to fix the vain Mind of an Unregenerate Sinner on a due Consideration of sin its nature and tendency The Darkness of their own mind inexpressible Vanity wherein I place the principal effect of our Apostacy from God do disenable hinder and divert them from such Apprehensions Hence God so often complains of the foolishness of the people that they would not consider that they would not be wise to consider their latter end We find by Experience this folly and vanity in many unto an Astonishment No reasons Arguments Entreaties by all that is naturally dear to them no Necessities can prevail with them to fix their minds on a due consideration of sin Moreover Satan now employs all his Engines to beat off the Efficacy and Power of this Work And when his Temptations and Delusions are mixed with Men's natural Darkness and Vanity the Mind seems to be impregnably fortified against the power of Conviction For although it be real Conversion unto God that overthrows the Kingdom of Satan in us yet this Work of Conviction raiseth such a Combustion in it that he cannot but fear it will be its End And this strong Man armed would if possible keep his Goods and House in peace Hence all sorts of persons have daily Experience in their Children Servants Relations how difficult yea how impossible it is to fix their Minds on a due Consideration of sin until it be wrought in them by the exceeding Greatness of the power of the Spirit of God Wherefore herein consists the first part of this Work of Conviction it fixeth the mind on a due Consideration of sin So it is expressed Psal. 51. 3. my sin is ever before me God reproves Men and sets their sins in order before their eyes Psal. 50. 21. Hence they are necessitated as it were always to behold them and that which way soever they turn themselves Fain they would cast them behind their backs or cast out thoughts of them but the Arrows of God stick in them and they cannot take off their Minds from their consideration And whereas there are three things in sin 1 The Original of it and its native inherience in us as Psal. 51. 5. 2 The state of it or the Obnoxiousness of Men to the Wrath of God on the Account thereof Ephes. 2. 1 2 3. 3 The particular sins of Mens Lives in the first part of the Work of Conviction the Minds of Men are variously exercised with respect unto them according as the Spirit of God is pleased to engage and fix them 2. As the Mind is hereby fixed on the Consideration of sin so a sense of sin must also be fixed on the Mind that is the Conscience and Affections A bare Contemplation of the Concernments of sin is of little use in this matter The Scripture principally evidenceth this work of Conviction or placeth it in this Effect of a sense of sin in Trouble Sorrow
now seeth in secret will one day reward openly And the more we abound in these things the more will God be glorified in the Recompence of Reward But this is not all nor that which I intend It abides 2 for ever and passeth over into Glory in its Principle or Nature The Love wherewith we now adhere to God and by which we act the Obedience of Faith towards the Saints faileth not it ends not when Glory comes on but is a part of it 1 Cor. 13. 8. It is true some Gifts shall be done away as useless in a state of Perfection and Glory as the Apostle there discourseth and some Graces shall cease as to some especial Acts and peculiar Exercise as Faith and Hope so far as they respect things unseen and future But all those Graces whereby Holiness is constituted and wherein it doth consist for the substance of them as they contain the Image of God as by them we are united and do adhere unto God in Christ shall in their present nature improved into perfection abide for ever In our knowledge of them therefore have we our principal insight into our Eternal Condition in Glory And this is as a firm foundation of Consolation so a part of our chiefest Joy in this World Is it not a matter of unspeakable Joy and Refreshment that these poor Bodyes we carry about us after they have been made a prey unto death dust worms and corruption shall be raised and restored to Life and Immortality freed from pains sickness weakness weariness and vested with those Qualities in conformity to Christs glorious Body which yet we understand not It is so also that these Souls which now animate and rule in us shall be delivered from all their Darkness Ignorance Vanity Instability and Alienation from things Spiritual and Heavenly But this is not all These poor low Graces which no live and are acting in us shall be continued preserved purified and perfected but in their nature be the same as now they are as our Souls and Bodies shall be That Love whereby we now adhere to God as our chiefest Good that Faith whereby we are united to Christ our everlasting Head that Delight in any of the Wayes or Ordinances of God wherein he is enjoyed according as he hath promised his presence in them that Love and Good-will which we have for all those in whom is the Spirit and on whom is the Image of Christ with the entire Principle of spiritual Life and Holiness which is now begun in any of us shall be all purified enhanced perfected and pass into Glory That very Holiness which we here attain those Inclinations and Dispositions those Frames of Mind those Powers and Abilities in Obedience and Adherence unto God which here contend with the weight of their own weakness and imperfections with the Opposition that is continually made against them by the Body of Death that is utterly to be abolished shall be gloriously perfected into immutable Habits unchangeably acting our Souls in the enjoyment of God And this also manifesteth of how much concernment it is unto us to be acquainted with the Doctrine of it and of how much more to be really interested in it Yea Sect. 12 5 There is Spiritual and Heavenly Glory in it in this World From hence is the Church the Kings Daughter said to be all Glorious within Psal. 45. 13. Her inward adorning with the Graces of the Spirit making her beautifull in Holiness is called Glory and is so so also the progress and increase of Believers herein is called by our Apostle their being changed from Glory to Glory 2 Cor. 3. 18. from one degree of glorious Grace unto another As this next unto the Comeliness of the Righteousness of Christ put upon us by the free Grace of God is our only beauty in his sight so it is such as hath a real Spiritual Glory in it It is the First-fruits of Heaven and as the Apostle argueth concerning the Jews that if the first-fruits were holy then is the whole lump holy so may we on the other side if the whole weight as he calls it and fulness of our future Enjoyments be Glory then are the First-fruits in their Measure so also There is in this Holiness as we shall see further afterwards a Ray of Eternal Light a Principle of Eternal Life and the entire nature of that Love whereby we shall eternally adhere unto God The Divine Nature the new immortal Creature the Life of God the Life of Christ are all comprized in it It represents unto God the Glory of his own Image renewed in us and unto the Lord Christ the fruits of his Spirit and Effect of his Mediation wherein he sees of the travail of his Soul and is satisfied There is therefore no-nothing more to be abhorred than those carnal low and unworthy thoughts which some men vent of this glorious Work of the Holy Spirit who would have it wholly to consist in a Legal Righteousness or Moral Vertue Sect. 13 6 This is that which God indispensibly requireth of us The full prosecution of this Consideration we must put off unto our Arguments for the Necessity of it which will ensue in their proper place At present I shall shew that not only God requireth Holiness indispensibly in all Believers but also that this is All which he requireth of them or expecteth from them For it comprizeth the whole Duty of man And this surely rendreth it needfull for us both to know what it is and diligently to apply our selves unto the obtaining an assured participation of it For what Servant who hath any sense of his Relation and Duty if he be satisfied that his Master requireth but one thing of him will not endeavour an Acquaintance with it and the Performance of it Some indeed say that their Holiness such as it is is the Chief or only Design of the Gospel If they intend that it is the first principal Design of God in and by the Gospel and that not only as to the Preceptive part of it but also as unto its Doctrinal and Promissory parts whence it is principally and emphatically denominated it is a fond Imagination Gods great and first design in and by the Gospel is eternally to Glorifie himself his Wisdom Goodness Love Grace Righteousness and Holiness by Jesus Christ Eph. 1. 5 6. And in order to this his great and supreme end he hath designed the Gospel and designs by the Gospel which gives the Gospel its Design 1 To reveal that Love and Grace of his unto lost sinners with the way of its Communication through the Mediation of his Son Incarnate as the only means whereby he will be glorified and whereby they may be saved Acts 26. 18. 2 To prevail with men in and by the Dispensation of its Truth and Encouragement of its Promises to renounce their sins and all other Expectations of Relief or Satisfaction and to betake themselves by Faith unto that way of Life and
the Souls of Believers purifying and cleansing of their Natures from the pollution and uncleanness of sin renewing in them the Image of God and thereby enabling them from a spiritual and habitual Principle of Grace to yield obedience unto God according unto the Tenor and Terms of the New Covenant by vertue of the Life and Death of Jesus Christ. Or more briefly It is the Vniversal Renovation of our Natures by the Holy Spirit into the Image of God through Jesus Christ. Hence it followes that our Holiness which is the Fruit and Effect of this Work the Work as terminated in us as it comprizeth the renewed Principle or Image of God wrought in us so it consists in an Holy Obedience unto God by Jesus Christ according to the Terms of the Covenant of Grace from the Principle of a Renewed Nature Our Apostle expresseth the whole more briefly yet namely He that is in Christ Jesus is a New Creature 2 Cor. 5. 17. For herein he expresseth both the Renovation of our Natures the Endowment of them with a new Spiritual Principle of Life and Operation with Actings towards God suitable thereunto I shall take up the first general Description of it and in the Consideration of its Parts give some account of the Nature of the Work and its Effects and then shall distinctly prove and confirm the true Nature of it wherein it is opposed or call into question Sect. 3 1 It is as was before proved and is by all confessed the Work in us of the Spirit of God It is the Renovation of the Holy Ghost whereby we are saved And a reall internall powerfull physical work it is as we have proved before abundantly and shall afterwards more fully confirm He doth not make us holy only by perswading us so to be He doth not only require us to be holy propose unto us Motives unto Holiness give us Convictions of its necessity and thereby excite us unto the pursuit and attainment of it though this he doth also by the Word and Ministration thereof It is too high an impudency for any one to pretend an owning of the Gospel and yet to deny a Work of the Holy Ghost in our Sanctification And therefore both the Old and New Pelagians did and do avow a Work of his herein But what is it that really they ascribe unto him meerly the Exciting our own Abilities aiding and assisting us in and unto the Exercise of our own native Power which when all is done leaves the Work to be our own and not his and to us must the Glory and Prayse of it be ascribed But we have already sufficiently proved that the things thus promised of God and so effected are really wrought by the exceeding greatness of the Power of the Spirit of God and this will yet afterwards be made more particularly to appear Sect. 4 2 This Work of Sanctification differs from that of Regeneration as on other Accounts so especially on that of the Manner of their being wrought The work of Regeneration is Instantaneous consisting in one single creating Act. Hence it is not capable of Degrees in any subject No One is more or less Regenerate than Another every one in the world is absolutely so or not so and that equally although there are Degrees in their state on other Reasons But this work of Sanctification is progressive and admits of Degrees One may be more sanctified and more holy than another who is yet truely sanctified and truely holy It is begun at once and carryed on gradually But this Observation being of great importance and such as if rightly weighed will contribute much Light unto the Nature of the whole work of Sanctification and Holiness I shall divert in this Chapter unto such an Explanation and Confirmation of it as may give an understanding and furtherance herein 1. An Encrease and Growth in Sanctification or Holiness is frequently in the Scripture enjoyed us and frequently promised unto us So speaks the Apostle Peter in a way of Command 2 Pet. 3. 18. Fall not be not cast down from your own steadfastness but grow or encrease in Grace It is not enough that we decay not in our Spiritual Condition that we be not diverted and carryed off from a steady Course in Obedience by the Power of Temptations but an endeavour after an Improvement an Encrease a thriving in Grace that is in Holiness is required of us And a Complyance with this Command is that which our Apostle so commendeth in the Thessalonians 2 Epist. Chap. 1. v. 3. namely the exceeding growth of their Faith and abounding of their Love that is the thriving and encrease of those Graces in them that which is called increasing with the increase of God Col. 2. 19. or the Encrease in Holiness which God requires accepts approves by supplyes of spiritual strength from Jesus Christ our Head as it is there expressed The Work of Holiness in its beginning is but like seed cast into the Earth namely the seed of God whereby we are born again And it is known how seed that is cast into the Earth doth grow and encrease Being variously cherished and nourished it is in its nature to take root and to spring up bringing forth fruit So is it with the Principle of Grace and Holiness It is small at first but being received in good and honest Hearts made so by the Spirit of God and there nourished and cherished it takes root and brings forth fruit And both these even the first planting and the encrease of it are both equally from God by his Spirit He that begins this good Work doth also perform it to the Day of Jesus Christ Phil. 1. 6. And this he doth two wayes 1 By Encreasing and Strengthning those Graces of Holiness which we have received and been engaged in the exercise of There are some Graces whose Exercise doth not depend on any outward Occasions but they are and that in their actual Exercise absolutely necessary unto the least Degree of the Life of God such are Faith and Love No man doth no man can live to God but in the Exercise of these Graces Whatever Dutyes towards God men may perform if they are not enlivened by Faith and Love they belong not unto that Spiritual Life whereby we live to God And these Graces are capable of Degrees and so of Increase For so we read expresly of little Faith and great Faith weak and strong Faith both true and the same in the substance but differing in Degrees So also is there fervent Love and that which comparatively is but cold These Graces therefore in carrying on the work of Sanctification are gradually encreased So the Disciples prayed our Saviour that he would encrease their Faith Luke 17. 5. That is adde unto its Light confirm it in its Assent multiply its Acts and make it strong against its Assaults that it might work more effectually in difficult Duties of Obedience which they had an especial regard unto as is
our sin and folly when we are negligent herein All Believers are no doubt in some measure convinced hereof not only from the Testimonies given unto it in the Scripture but also from their own Experience And there is nothing in themselves which they may more distinctly learn it from than the Nature and Course of their Prayers with the workings of their Hearts Minds and Affections in them Let profane Persons deride it whilest they please it is the Spirit of God as a Spirit of Grace that enables Believers to pray and make Intercession according to the mind of God And herein as he is the Spirit of Supplications he copyeth out and expresseth what he worketh in them as the Spirit of Sanctification In teaching us to pray he teacheth us what and how he worketh in us And if we wisely consider his working in our Hearts by Prayer we may understand much of his working upon our Hearts by Grace It is said that he who searcheth the Hearts that is God himself knoweth the mind of the Spirit in the Intercessions he worketh in us Rom. 8. 27. There are secret powerfull Operations of the Spirit in Prayer that are discernible only to the great searcher of Hearts But we also ought to enquire and observe so far as we may what he leads us unto and guides us about which is plainly his work in us I do not think that the Spirit worketh Supplications in us by an immediate supernatural Divine Afflatus so as he inspired the Prophets of old who oft-times understood not the things uttered by themselves but enquired afterwards diligently into them But I do say let the proud carnal World despise it whilest they please and at their peril that the Spirit of God doth graciously in the Prayers of Believers carry out and act their Souls and Minds in Desires and Requests which for the matter of them are far above their natural Contrivances and Invention And he who hath not Experience hereof is a greater stranger unto these things than will at length be unto his Advantage By a diligent Observance hereof we may know of what kind and nature the work of the Holy Ghost in us is and how it is carryed on For how in general doth the Holy Spirit teach us and enable us to pray It is by these three things 1 By giving us a spiritual Insight into the Promises of God and the Grace of the Covenant whereby we know what to ask upon a spiritual view of the Mercy and Grace that God hath prepared for us 2 By acquainting us with and giving us an Experience of our wants with a deep sense of them such as we cannot bear without Relief 3 By Creating and stirring up desires in the new Creature for its own Preservation Encrease and Improvement And in Answer unto these things consisteth his whole work of Sanctification in us For it is his effectual Communication unto us of the Grace and Mercy prepared in the Promises of the Covenant through Jesus Christ hereby doth he supply our spiritual wants and sets the new Creature in Life and Vigour So are our Prayers an Extract and Copy of the Work of the Holy Spirit in us given us by himself And therefore by whomsoever he is despised as a Spirit of Supplication he is so as a Spirit of Sanctification also Now consider what it is that in your Prayers you most labour about Is it not that the Body the Power the whole Interest of Sin in you may be weakened subdued and at length destroyed Is it not that all the Graces of the Spirit may be renewed daily encreased and strengthened so as that you may be more ready and prepared for all Dutyes of Obedience And what is all this but that Holiness may be gradually Progressive in your Souls that it may be carryed on by new Supplyes and Additions of Grace untill it come to Perfection Sect. 10 It will be said perhaps by some that they find neither in themselves nor others by the best of their Observation that the Work of Sanctification is constantly Progressive or that Holiness doth so grow and thrive wherever it is in sincerity For as for themselves they have found Grace more vigorous active and flourishing in former dayes than of late the streams of it were fresher and stronger at the Spring of Conversion than since they find them to be in their Course Hence are those complaints among many of their Leanness their Weakness their Deadness their Barrenness Nor were many of the Saints in the Scripture without such Complaints And many may cry Oh that it were with us as in our former Dayes in the dayes of our youth Complaints of this nature do every where abound and some are ready to conclude upon this Consideration that either sincere Holiness is not so growing and progressive as is pretended or that indeed they have no interest therein Yea the like may be said upon a diligent Observation of others Churches and single Professors what Evidence do they give that the work of Holiness is thriving in them doth it not appear rather to be Retrograde and under a constant Decay I shall so far consider and remove this Objection as that the Truth which we have asserted suffer not from it and so be left as an empty Notion nor yet those altogether discouraged who come not up unto a full compliance with it And this I shall doe in the ensuing Rules and Observations 1 It is one thing what Grace or Holiness is suited unto in its own nature and what is the Ordinary or Regular way of the procedure of the Spirit in the work of Sanctification according to the tenour of the Covenant of Grace Another what may occasionally fall out by Indisposition and Irregularity or any other obstructing Interposition in them in whom the work is wrought Under the first Consideration the Work is thriving and progressive in the latter the Rule is liable to sundry Exceptions A Child that hath a Principle of Life a good natural Constitution and suitable food will grow and thrive But that which hath Obstructions from within or Distempers and Diseases or Falls and Bruises may be weak and thriftless When we are Regenerate we are as New-born Babes and ordinarily if we have the sincere milk of the Word we shall grow thereby But if we our selves give way to Temptations Corruptions Negligences Conformity to the World is it any wonder if we are lifeless and thriftless It suffices to confirm the Truth of what we have asserted that every one in whom is a Principle of spiritual Life who is born of God in whom the work of Sanctification is begun if it be not gradually carryed on in him if he thrive not in Grace and Holiness if he go not from strength to strength it is ordinarily from his own sinfull Negligence and Indulgence unto carnal Lusts or Love of this present World Considering the time we have had and the Means we have enjoyed what grown
Degree as Universal Sincerity doth require But it may be yet said that indeed hereby he makes us Pure and prevents many future Defilements yet how is Soul freed from those it had contracted before this work upon it or those which it may and doth unavoidably afterwards fall into for as there is no man doth good and sinneth not so there is none who is not more or less defiled with Sin whilest they are in the Body here in this World The Apostle answereth this Objection or Enquiry 1 Joh. 1. 7 8 9. If we say we have no sin we deceive our selves and the Truth is not in us But if Sin be in us we are defiled and how shall we be Cleansed God is just to forgive us our sins and to cleanse us from all unrighteousness But how may this be done by what means may it be accomplished The Blood of Jesus Christ his Son cleanseth us from all sin Sect. 3 2 It is therefore the Blood of Christ in the Second place which is the Meritorious procuring and so the Effective Cause that immediately purgeth us from our sins by an especial Application of it unto our Souls the Holy Ghost And there is not any Truth belonging unto the Mystery of the Gospel which is more plainly and evidently asserted as hath in part been made to appear before The Blood of Jesus Christ cleanseth us from all sin 1 Joh. 1. 7. He hath washed us from our sins in his own Blood Revel 1. 5. The Blood of Christ purgeth our Consciences from dead Works that we may serve the Living God Heb. 9. 14. He gave himself for his Church that he might wash and cleanse it Ephes. 5. 26. To Purifie to himself a peculiar People Tit. 2. 14. Besides whatever is spoken in the whole Scripture concerning purifying the Unclean the Leprous the Defiled by Sacrifices or other Institutions of the Old Testament it is all Instructive in and Directive unto the Purifying Nature of the Blood of Christ from whence alone these Institutions had their Efficacy and the Vertue of it is promised under that Notion Zech. 13. 1. And this the Faith and Experience of all Believers doth confirm for they are no Imaginations of their own but what being built on the Truth and Promises of God yield sensible Spiritual Relief and Refreshment unto their Souls This they believe this they pray for and find the Fruits and Effects of it in themselves It may be some of them do not it may be few of them do comprehend distinctly the Way whereby and the Manner how the Blood of Christ so long since shed and offered should cleanse them now from their sins But the Thing it self they do believe as it is revealed and find the use of it in all wherein they have to do with God And I must say let Profane and Ignorant Persons whilest they please deride what they understand not nor are able to disprove that the Holy Spirit of God which leadeth Believers into all Truth and enableth them to pray according to the Mind and Will of God doth guide them in and by the working and Experience of Faith to pray for those things the depths of whose Mysteries they cannot comprehend And he who well studyeth the things which he is Taught of the Spirit to ask of God will find a Door opened into much spiritual Wisdom and Knowledge For let the World rage on in those Prayers which Believers are taught and enabled unto by the Holy Ghost helping of them as a Spirit of Supplications there are Two things inexpressible 1 The Inward Labouring and Spiritual Working of the Sanctified Heart and Affections towards God wherein consist those Sighs and Groans that cannot be uttered Rom. 8. 26. God alone sees and knowes and understands the fervent Workings of the New Creature when acted by the Holy Ghost in Supplications And so it is added in the next words Vers. 27. An he who searcheth the Hearts knoweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the meaning of the Spirit what it savours and inclines unto It is not any distinct or separate Acting of the Spirit by himself that is intended but what and how he works in the Hearts of Believers as he is a Spirit of Grace and Supplication And this is known only unto him who is the Searcher of Hearts and as he is so And he knoweth what is the bent frame inclination and acting of the Inward Man in Prayer from the Power of the Spirit which they themselves in whom they are wrought do not fathom nor reach the Depth of This he doth in the Subject of Prayer the Hearts and Minds of Believers the Effects of his Operation in them are inexpressible 2 As to the Object of Prayer or things prayed for he doth in and by the Word so represent and exhibit the Truth Reality Subsistence Power and Efficacy of spiritual Mysterious things unto the Faith and Affections of Believers that they have a real and Experimental sence of do mix Faith with and are affected by those things now made nigh now realized unto them which it may be they are not able Doctrinally and distinctly to explain in their proper Notions And thus do we oft-times see Men low and weak in their Notional Apprehension of things yet in their Prayers led into Communion with God in the Highest and Holyest Mysteries of his Grace having an Experience of the Life and Power of the Things themselves in their own Hearts and Souls And hereby do their Faith Love Affiance and Adherence unto God act and Exercise themselves So is it with them in this matter of the actual present purifying of the Pollutions of sin by the Blood of Jesus Christ the Way whereof we shall now briefly enquire into Sect. 4 1. Therefore by the Blood of Christ herein is intended the Blood of his Sacrifice with the Power Vertue and Efficacy thereof And the Blood of a Sacrifice fell under a double Consideration 1 As it was offered unto God to make Attonement and Reconciliation 2 As it was sprinkled on other things for their Purging and Sanctification Part of the Blood in every Propitiatory Sacrifice was still to be sprinkled round about the Altar Levit. 1. 11. And in the Great Sacrifice of Expiation some of the Blood of the Bullock was to be sprinkled before the Mercy-seat seven time Levit. 16. 14. This our Apostle fully expresseth in a great and signal Instance Heb. 9. 19 20 21 22. For when Moses had spoken every Precept to all the People according to the Law he took the Blood of Calves and of Goats with Water and Scarlet-wooll and Hyssop and sprinkled both the Book and all the People saying This is the Blood of the Testament which he hath enjoyned unto you and almost all things are by the Law purged with Blood Wherefore the Blood of Christ as it was the Blood of his Sacrifice hath these two Effects and falls under this double Consideration 1 As he offered himself by the
need not here to be further insisted on Sect. 30 The present Assertion which we are to prove is That there is in and by the Grace of Regeneration and Sanctification a Power and Ability given unto us of living unto God or performing all the Duties of acceptable Obedience This is the first Act of that Spiritual Habit arising out of it and inseparable from it It is called Strength or Power Isa. 40. 31. They that wait upon the Lord shall renew their strength that is for and unto Obedience or walking with God without Weariness Strength they have and in their Walking with God it is renewed or encreased By the same Grace are we strengthened with all might according to the glorious Power of God Col. 1. 11. or strengthened with might by his Spirit in the inner man Ephes. 3. 16. whereby we can do all things through Christ that strengtheneth us Phil. 4. 13. In our Calling or Conversion to God all things are given unto us by his Divine Power which pertain unto Life and Godliness 2 Pet. 1. 3. every thing that is needfull to enable us unto a holy Life The Habit and Principle of Grace that is wrought in Believers gives them new Power and spiritual Strength unto all Dutyes of Obedience The Water of the Spirit therein is not only a Well of Water abiding in them but it springeth up into everlasting Life Joh. 4. 14. or enables us continually to such gracious Actings as have a Tendency thereunto There is a sufficiency in the Grace of God bestowed on them that Believe to enable them unto the Obedience required of them So God told our Apostle when he was ready to faint under his Temptations that his Grace was sufficient for him 2 Cor. 12. 9. or there is a Power in all that are sanctified whereby they are able to yield all holy Obedience unto God They are alive unto God alive to Righteousness and Holiness They have a Principle of spiritual Life and where there is Life there is Power in its Kind and for its End Whence there is not in our Sanctification only a Principle or inherent Habit of Grace bestowed on us whereby we really and habitually as to State and Condition differ from all unregenerate persons whatever but there belongs moreover thereunto an active Power or an Ability for and unto spiritual holy Obedience which none are partakers of but those who are so sanctified And unto this Power there is a respect in all the Commands or Precepts of Obedience that belong to the New Covenant The Commands of each Covenant respect the Power given in and by it Whatever God required or doth require of any by vertue of the Old Covenant or the Precepts thereof it was on the Account of and proportionate unto the strength given under and by that Covenant And that we have lost that strength by the Entrance of sin exempts us not from the Authority of the Command and thence it is that we are righteously obliged to doe what we have no Power to perform So also the Command of God under the new Covenant as to all that Obedience which he requireth of us respects that Power which is given and communicated unto us thereby And this is that Power which belongs unto the New Creature the Habit and Principle of Grace and Holiness which as we have proved is wrought by the Holy Ghost in all Believers Sect. 31 We may therefore enquire into the Nature of this spiritual Power what it is and wherein it doth consist Now this cannot be clearly understood without a due Consideration of that Impotency unto all spiritual good which is in us by Nature which it cures and takes away This we have before at large declared and thither the Reader is referred When we know what it is to be without Power or Strength in Spiritual things we may thence learn what it is to have them To this purpose we may consider that there are three things or Faculties in our Souls which are the Subject of all Power or Impotency in spiritual things namely our Vnderstandings Wills and Affections That our spiritual Impotency ariseth from their Depravation hath been proved before and what Power we have for holy spiritual Obedience it must consist in some especial Ability communicated distinctly unto all these Faculties And our Enquiry therefore is What is this Power in the Mind what in the Will and what in the Affections And 1 This power in the Mind consists in a spiritual Light and Ability to discern spiritual Things in a spiritual Manner which Men in the state of Nature are utterly devoyd of 1 Cor. 2. 13 14. The Holy Spirit in the first Communication of the Principle of spiritual Life and Holiness shines into our Hearts to give us the knowledge of the Glory of God in the face of Jesus Christ 2 Cor. 4. 6. yea this strengthening of the Mind by saving Illumination is the most eminent Act of our Sanctification Without this there is a Veil with Fear and Bondage upon us that we cannot see into spiritual things But where the Spirit of God is where he comes with his sanctifying Grace there is Liberty And thereby we all with open face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory 2 Cor. 3. 18. See Ephes. 1. 17 18. Sect. 32 Wherefore all sanctified Believers have an Ability and Power in the renewed Mind and Understanding to see know discern and receive spiritual Things the Mysteries of the Gospel the Mind of Christ in a due and spiritual Manner It is true they have not all of them this Power and Ability in the same Degree but every one of them hath a sufficiency of it so as to discern what concerns themselves and their Dutyes necessarily Some of them seem indeed to be very low in Knowledge and in comparison of others very Ignorant For there are different Degrees in these things Ephes. 4. 7. And some of them are kept in that Condition by their own Negligence and Sloth They do not use as they ought nor improve those Means of Growing in Grace and in the Knowledge of Jesus Christ which God prescribes unto them as Heb. 6. 14 15 16. But every one who is truely sanctified and who thereby hath received the least Degree of saving Grace hath Light enough to understand the spiritual Things of the Gospel in a spiritual Manner When the Mysteries of the Gospel are Preached unto Believers some of them may be so declared as that those of meaner Capacities and Abilities may not be able to comprehend aright the Doctrine of them which yet is necessary to be so proposed for the Edification of those who are more grown in Knowledge Nevertheless there is not any the meanest of them but hath a spiritual insight into the things themselves intended so far as they are necessary unto their Faith and Obedience in the Condition wherein they are This the Scripture gives
Understanding That Grace which proceeds from especial Love will carry along an holy quickening sence of it and thereby be excited unto its due Exercise And we do what we can to famish and starve our Graces when we do not endeavour their Supplyes by Faith on that Spring of Divine Love from whence they proceed Sect. 48 3 Seeing we are chosen in Christ and predestinated to be like unto him those Graces of Holiness have the most evident and legible Characters of Electing Love upon them which are most Effectual in working us unto a Conformity to him That Grace is certainly from an Eternal Spring which makes us like unto Jesus Christ. Of this sort are Meekness Humility Patience Self-denyal Contempt of the World Readiness to pass by Wrongs to Forgive Enemies to Love and doe Good unto all which indeed are despised by the most and duely regarded but by few But I return Sect. 49 Secondly The especial procuring Cause of this Holiness is the Mediation of Christ. We are not in this Matter concerned in any thing let men call it what they please Vertue or Godliness or Holiness that hath not an especial Relation unto the Lord Christ and his Mediation Evangelical Holiness is purchased for us by him according to the Tenour of the Everlasting Covenant is promised unto us on his Account actually impetrated for us by his Intercession and communicated unto us by his Spirit And hereby we do not only cast off all the Moral Vertues of the Heathens from having the least concernment herein but all the Principles and Dutyes of Persons professing Christianity who are not really and actually implanted into Christ. For he it is who of God is made unto us Sanctification 1 Cor. 1. 30. And this he is on several Accounts the Heads whereof may be called over Sect. 50 1 He is made unto us of God Sanctification with respect unto his sacerdotal Office because we are purified purged washed and cleansed from our Sins by his Blood in the Oblation of it and the Application of it unto our Souls as hath been at large declared Ephes. 5. 26 27. Tit. 2. 14. 1 Joh. 1. 7. Heb. 9. 14. All that we have Taught before concerning the Purification of our Minds and Consciences by the Blood of Christ is peculiar unto Gospel-Holiness and distinguisheth it Essentially from all Common Grace or Moral Vertues And they do but deceive themselves who rest in a Multitude of Duties it may be animated much with Zeal and set off with a Profession of the most rigid Mortification whose Hearts and Consciences are not thus purged by the Blood of Christ. Sect. 51 2 Because he prevails for the actual sanctification of our Natures in the Communication of Holiness unto us by his Intercession His Prayer Joh. 17. 17. is the blessed Spring of our Holiness Sanctifie them through thy Truth thy Word is Truth There is not any thing of this Grace wrought in us bestowed on us communicated unto us preserved in us but what is so in Answer unto and Complyance with the Intercession of Christ. From his Prayer for us is Holiness begun in us Sanctifie them saith he by thy Truth Thence is it kept alive and preserved in us I have saith he to Peter prayed for thee that thy Faith should not fail and through his Intercession are we saved to the uttermost Nothing belongs to this Holiness but what in the Actual Communication of it is a peculiar Fruit of Christs Intercession What is not so what men may be made partakers of upon any more general Account belongs not thereunto And if we really design Holiness or intend to be Holy it is our Duty constantly to improve the Intercession of Christ for the Encrease of it And this we may do by especial Applications to him for that Purpose So the Apostles prayed him to encrease their Faith Luke 17. 3. And we may do so for the Encrease of our Holiness But the Nature of this Application unto Christ for the Encrease of Holiness by vertue of his Intercession is duely to be considered We are not to pray unto him that he would intercede for us that we may be Sanctified For as he needs not our minding for the Discharge of his Office so he intercedes not Orally in Heaven at all and alwayes doth so Vertually by his Appearance in the Presence of God with the Vertue of his Oblation or Sacrifice But whereas the Lord Christ gives out no Supplyes of Grace unto us but what he receiveth from the Father for that End by vertue of his Intercession we apply our selves unto him under that Consideration namely as he who upon his Intercession with God for us hath all stores of Grace to give us supplyes from Sect. 52 3 He is so because the Rule and Measure of Holiness unto us the Instrument of working it in us is His Word and Doctrine which he taught the Church as the great Prophet of it The Law was given by Moses but Grace and Truth came by Jesus Christ. The in-bred dictates of the Light and Law of Nature in their greatest Purity are not the Rule or Measure of this Holiness much less are these Rules and Maxims which men deduce partly right and partly wrong from them of any such use Nor is the Written Law it self so It is the Rule of Original Holiness but not the adequate Rule of that Holiness whereunto we are restored by Christ. Neither are both these in Conjunction the Dictates of Nature and the Law written the Instrument of working Holiness in us But it is the Doctrine of the Gospel which is the Adequate Rule and immediate Instrument of it My meaning is That the Word the Gospel the Doctrine of Christ in the Preceptive part of it is so the Rule of all our Obedience and Holiness as that all which it requireth belongeth thereunto and nothing else but what it requireth doth so and the Formal Reason of our Holiness consists in Conformity thereunto under this Consideration that it is the Word and Doctrine of Christ. Nothing belongeth unto Holiness materially but what the Gospel requireth and nothing is so in us formally but what we doe because the Gospel requireth it And it is the Instrument of it because God maketh use of it alone as an external Means for the Communicating of it unto us or the Ingenerating of it in us Principles of Natural Light with the Guidances of an awakened Conscience do direct unto and exact the performance of many material Duties of Obedience The written Law requireth of us all Duties of Original Obedience and God doth use these things variously for the preparing of our Souls unto a right Receiving of the Gospel But there are some Graces some Duties belonging unto Evangelical Holiness which the Law knows nothing of Such are the Mortification of sin Godly Sorrow daily Cleansing of our Hearts and Minds not to mention the more sublime and spiritual Acts of Communion with God by Christ with all that
of our Nature And had we continued in that State the same Image of God should have been communicated by natural Propagation But since the Fall and entrance of Sin God no more communicates Holiness unto any by way of Nature or natural Propagation For if he did so there would be no Necessity that every one who is born must be born again before he enter into the Kingdom of God as our Saviour affirmeth there is Joh. 3. 3. For he might have Grace and Holiness from his first Nativity Nor could it be said of Believers that they are born not of Blood nor of the Will of the Flesh nor of the Will of Man but of God John 1. 13. For Grace might be propagated unto them by those natural Means It was the old Pelagian Figment That what we have by Nature we have by Grace because God is the Author of Nature So he was as it was pure but it is our own as it is corrupt and what we have thereby we have of our selves in Contradiction to the Grace of God That which is born of the flesh is flesh and we have nothing else by Natural Propagation Sect. 65 3 God communicates nothing in a way of Grace unto any but in and by the Person of Christ as the Mediator and Head of the Church John 1. 18. In the Old Creation all things were made by the Eternal Word the Person of the Son as the Wisdom of God Joh. 1. 3. Col. 1. 16. There was no immediate Emanation of Divine Power from the Person of the Father for the production of all or any created Beings but in and by the Person of the Son their Wisdom and Power being one and the same as acted in him And the supportation of all things in the course of Divine Providence is his immediate Work also whence he is said to uphold all things with the Word of his Power Heb. 1. 3. And so it is in the New Creation with respect unto his Person as Mediator Therein was he the Image of the Invisible God the First-born of every Creature having the preeminence in all things and he is before all things and by him all things consist Col. 1. 15 17 18. In the raising of the whole New Creation which is by a new spiritual Life and Holiness communicated unto all the parts of it the Work is carryed on immediately by the Person of Christ the Mediator and none hath any share therein but what is received and derived from him This is plainly asserted Ephes. 2. 10. So the Apostle disposeth of this matter the Head of every man is Christ and the Head of Christ is God 1 Cor. 11. 3. which is so in respect of Influence as well as of Rule As God doth not Immediately govern the Church but in and by the Person of Christ whom he hath given to be Head over all things thereunto so neither doth he administer any Grace or Holiness unto any but in the same order For the Head of every man is Christ and the Head of Christ is God Sect. 66 4 God doth work real effectual sanctifying Grace spiritual Strength and Holiness in Believers yea that Grace whereby they are enabled to Believe and are made Holy and doth really sanctifie them more and more that they may be preserved blameless to the coming of our Lord Jesus Christ. This hath been so fully confirmed in the whole of what hath been discoursed both concerning Regeneration and Sanctification as that it must not be here again insisted on Wherefore all this Grace according unto the former Assertions is Communicated unto us through and by Christ and no otherwise Secondly Whatever is wrought in Believers by the Spirit of Christ it is in their Vnion to the Person of Christ and by vertue thereof That the Holy Spirit is the immediate efficient Cause of all Grace and Holiness I have sufficiently proved already unto them to whom any thing in this kind will be sufficient Now the End why the Holy Spirit is sent and consequently of all that he doth as he is so sent is to glorifie Christ and this he doth by receiving from Christ and communicating thereof unto others Joh. 16. 13 14 15. And there are two Works of this kind which he hath to doe and doth effect 1. To unite us to Christ And 2. To Communicate all Grace unto us from Christ by vertue of that Union 1 By him are we united unto Christ that is his Person and not a Light within us as some think nor the Doctrine of the Gospel as others with an equal folly seem to imagine It is by the Doctrine and Grace of the Gospel that we are united but it is the Person of Christ whereunto we are united For he that is joyned unto the Lord is one Spirit 1 Cor. 6. 17. because by that one Spirit he is joyned unto him For by one Spirit we are all baptized into one Body 1 Cor. 12. 13. implanted into the Body and united unto the Head And therefore if we have not the Spirit of Christ we are none of his Rom. 8. 9. We are therefore his that is united unto him by a Participation of his Spirit And hereby Christ himself is in us for Jesus Christ is in us except we be Reprobates 2 Cor. 13. 5. That is he is in us by his Spirit that dwelleth in us Rom. 8. 9 11. 1 Cor. 6. 19. It may therefore be enquired Whether we receive the Spirit of the Gospel from the Person of Christ or no. And this is the Enquiry which nothing but the extreme Ignorance or Impudence of some could render seasonable or tolerable seeing formerly no Christian ever doubted of it nor is he so now who doth disbelieve it It is true we receive him by the Preaching of the Gospel Gal. 3. 2. But it is no less true that we receive him immediately from the Person of Christ. For no other Reason is he called so frequently the Spirit of Christ that is the Spirit which he gives sends bestowes or Communicates He receives of the Father the Promise of the Holy Ghost and sheddeth him forth Acts 2. 33. Sect. 7 But it may be said That if hereby we are united unto Christ namely by his Spirit then we must be Holy and Obedient before we so receive him wherein our Vnion doth consist For certainly Christ doth not unite ungodly and impure Sinners unto himself which would be the greatest dishonour unto him imaginable We must therefore be holy obedient and like unto Christ before we can be united unto him and so consequently before we receive his Spirit if thereby we are united to him An. 1. If this be so then indeed are we not beholding in the least unto the Spirit of Christ that we are Holy and Obedient and like to Christ. For he that hath the Spirit of Christ is united unto him And he who is united to him hath his Spirit and none else Whatever therefore is in any man of Holiness
ver 18. being acted by him and not by the vitious depraved principles of our corrupted Nature Rom. 8. 4. Walk not after the flesh but after the Spirit To walk after the flesh is to have the principles of indwelling sin acting its self in us unto the production and perpetration of actual sins Wherefore to walk after the Spirit is to have the Spirit acting in us to the effecting of all gracious Acts and Duties And this is given unto us in command that we neglect not his motions in us but comply with them in a way of Diligence and Duty see ver 14. 15. So are we injoyned to attend unto particular Duties through the Holy Ghost that dwelleth in us 2 Tim. 1. 14. that is through his Assistance without which we can do nothing Sect. 12 2 As we are said to be led and acted by him so he is declared to be the Authour of all gracious Actings in us Galat. 5. 22. 23. The fruit of the Spirit is love joy peace long-suffering gentleness goodness meekness temperance All these things are wrought and brought forth in us by the Spirit for they are his fruits And not onely the Habit of them but all their Actings in all their Exercise are from him Every Act of Faith is Faith and every Act of Love is Love and consequently no Act of them is of our selves but every one of them is a fruit of the Spirit of God So in another place he adds an universal affirmative comprehending all instances of particular Graces and their Exercise Ephes. 5. 9. The fruit of the Spirit is in all Goodness and Righteousness and Truth Unto these three heads all Actings of Grace all Duties of Obedience all parts of Holiness may be reduced And it is through the supplies of the Spirit that he trusteth for a good issue of his Obedience Phil. 1. 19. So is it expressely in the Promise of the Covenant Ezek. 36. 27. I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Judgments and doe them This is the whole that God requireth of us and it is all wrought in us by his Spirit So also Chap. 11. 19 20. Jerem. 32. 39 40. All the Obedience and Holiness that God requires of us in the Covenant all Duties and Actings of Grace are promised to be wrought in us by the Spirit after we are assured that of our selves we can doe nothing Sect. 13 3 Particular Graces and their Exercise are assigned unto his acting and working in us Gal. 5. 5. We through the Spirit wait for the Hope of Righteousness by Faith The hope of the Righteousness of Faith is the thing hoped for thereby All that we look for or expect in this World or hereafter is by the Righteousness of Faith Our quiet waiting for this is an especial Gospel Grace and Duty This we do not of our selves but through the Spirit Phil. 3. 3. We worship God in the Spirit love the brethren in the Spirit Col. 1. 8. we purifie our souls in obeying the truth through the Spirit unto unfeigned love of the Brethren 1 Pet. 1. 22. See Eph. 1. 17. Act. 19. 31. Rom. 5. 5. Rom. 8. 15. 22 26. 1 Thes. 1. 6. Rom. 14. 17. Chap. 15. 13 16. of Faith it is said expressely that it is not of our selves it is the gift of God Ephes. 2. 7 8. Sect. 14 Thirdly There are Testimonies that are express unto the Position as before laid down Phil. 2. 13. It is God who worketh in you both to will and to doe of his good pleasure The things thus wrought are all things that appertain unto our Obedience and Salvation as is evident from the Connexion of the words with v. 12. Work out your Salvation with fear and trembling Hereunto two things are required 1 Power for such Operations or for all the Duties of Holiness and Obedience that are required of us That this we are indued withall that this is wrought in us bestowed upon us by the Holy Ghost hath been before abundantly confirmed But when this is done for us is there ought else yet remaining to be done Yea 2 There is the Actual Exercise of the Grace we have received How may this be Exercised All the whole work of Grace consists in the internal Acts of our Wills and external Operations in Duties suitable thereunto This therefore is incumbent on us this we are to look unto in our selves it is our Duty so to do namely to stir up and exercise the Grace we have received in and unto its proper Operations But it is so our Duty as that of our selves we cannot perform it It is God who worketh effectually in us all those gracious Acts of our Wills and all holy Operations in a way of Duty Every Act of our Wills so far as it is Gracious and Holy is the Act of the Spirit of God efficiently He worketh in us to will or the very Act of willing To say he doth only perswade us or excite and stirre up our Wills by his Grace to put forth their own Acts is to say he doth not do what the Apostle affirms him to do For if the gracious Actings of our Wills be so our own as not to be his he doth not work in us to will but only perswadeth us so to do But the same Apostle utterly excludeth this pretense 1 Cor. 15. 10. I laboured abundantly yet not I but the grace of God which was with me He had a Necessity incumbent on him of declaring the great labour he had undergone and the pains he had taken in preaching of the Gospel But yet immediately least any one should apprehend that he ascribed any thing to himself any gracious holy Actings in those Labours he addes his usual Epanorthosis Not I let me not be mistaken it was not I by any power of mine by any thing in me but it was all wrought in me by the free Grace of the Spirit of God Not I but Grace is the Apostles Assertion Suppose now that God by his Grace doth no more but aid assist and excite the Will in its Actings that he doth not effectually work all the gracious Actings of our Souls in all our Duties the Proposition would hold on the other hand Not Grace but I seeing the principal Relation of the Effect is unto the next and immediate Cause and thence hath it its Denomination And as he worketh them To Will in us so also To Doe that is Effectually to perform those Duties whereunto the gracious actings of our Wills are required Sect. 15 And what hath been spoken may suffice to prove that the Holy Spirit as the Author of our Sanctification worketh also in us all gracious Acts of Faith Love and Obedience wherein the first Part of our Actual Holiness and Righteousness doth consist And the Truth thus confirmed may be further improved unto our Instruction and Edification 1 It is easily hence discernible How contrary are the Designs
are not all equally vitious and sinfull But after the flesh goes the bent of the Soul and the generality of its Actings To walk after the Spirit consists in our being given up to Rule and Conduct or walking according to the Dispositions and Inclinations of the Spirit that which is born of the Spirit Namely a Principle of Grace implanted in us by the Holy Ghost which hath at large insisted on before And 3 The External Fruits and Effects of these two Principles are contrary also as our Apostle expressely and at large declares Gal. 5. 19 20 21 22 23 24. For whereas in the Enumeration of the Works of the Flesh he reckons up Actual sins as Adultery Fornication and the like in the Account he gives of the Fruits of the Spirit he insists on Habitual Graces as Love Joy Peace he expresseth them both Metaphorically In the former he hath repect unto the vitious Habits of those Actual Sins and in the latter unto the Actual Effects and Duties of those Habitual Graces Sect. 8 5. There being this universal Contrariety Opposition contending and warfare between Grace and Sin the Spirit and the Flesh in their inward Principles Powers Operations and outward Effects the Work and Duty of Mortification consists in a constant taking part with Grace in its Principle Actings and Fruits against the Principle Acts and Fruits of Sin For the Residence of these contrary Principles being in and their Actings being by the same Faculties of the Soul as the one is increased strengthened and improved the other must of necessity be weakened and decay Wherefore the Mortification of Sin must consist in these three things 1 The cherishing and improving of the Principle of Grace and Holiness which is implanted in us by the Holy Ghost by all the wayes and means which God hath appointed thereunto which we have spoken unto before This is that which alone can undermine and ruine the power of Sin without which all Attempts to weaken it are vain and fruitless Let men take never so much pains to Mortifie Crucifie or Subdue their sins unless they endeavour in the first place to weaken and impair its strength by the increase of Grace and growing therein they will labour in the fire where this work will be consumed 2 In frequent actings of the Principles of Grace in all Duties Internal and External For where the Inclinations Motions and Actings of the Spirit in all Acts Duties and Fruits of Holy Obedience are vigorous and kept in constant Exercise the contrary Motions and Actings of the Flesh are defeated 3 In a due Application of the Principle Power and Actings of Grace by way of opposition unto the Principle Power and Actings of Sin As the whole of Grace is opposed unto the whole of Sin so there is no particular Lust whereby Sin can act its power but there is a particular Grace ready to make effectual Opposition unto it whereby it is mortified And in this Application of Grace in its Actings in Opposition unto all the Actings of sin consists the Mystery of this great Duty of Mortification And where men being ignorant hereof have yet fallen under a Conviction of the Power of Sin and been perplexed therewith they have found out foolish wayes innumerable for its Mortification wickedly opposing External Natural bodily Force and Exercise unto an Internal Moral Depraved Principle which is no way concerned therein But hereof we must treat more afterwards under the third Head concerning the Manner how this work is to be carried on or this Duty performed Sect. 9 6. This Duty of weakening Sin by the Growth and improvement of Grace and the Opposition which is made unto sin in all its Actings thereby is called Mortification Killing or putting to Death on sundry accounts First and principally from that Life which because of its Power Efficacy and Operation is ascribed unto Indwelling Sin The state of the Soul by reason of it is a state of Death But whereas Power and Operations are the proper Adjuncts or Effects of Life for their sakes life is ascribed unto sin on whose account sinners are dead Wherefore this corrupt Principle of Sin in our depraved Nature having a constant powerful inclination and working Actually â—â—wards all evil it is said Metaphorically to Live or to have a Life of its own Therefore is the Opposition that is made unto it for its ruine and Destruction called Mortification or Killing being its Deprivation of that strength and efficacy whereby and wherein it is said to live Secondly It may be so called because of the Violence of that contest which the Soul is put unto in this Duty All other Duties that we are called unto in the course of our Obedience may be performed in a more easie gentle and plain manner Though it is our Work and Duty to conflict with all sorts of Temptations yea to wrestle with Principalities and Powers and spiritual wickednesses in high places yet in this which we have with our selves which is wholly within us and from us there is more of Warring Fighting Captivating Wounding Crying out for Help and Assistance a deep sense of such a violence as is used in taking away the Life of a mortal Enemy than in any thing else we are called unto And Thirdly the end aymed at in this Duty is Destruction as it is of all killing Sin as was said hath a Life and that such a Life as whereby it not onely Lives but Rules and Reigns in all that are not born of God By the entrance of Grace into the Soul it looseth its Dominion but not its Being its Rule but not its Life The utter Ruine Destruction and gradual Annihilation of all the Remainders of this cursed Life of Sin is our Design and Aym in this Work and Duty which is therefore called Mortification The design of this Duty wherever it is in sincerity is to leave sin neither Being nor Life nor Operation Sect. 10 And some Directions as our manner is may be taken from what we have discoursed concerning the Nature of this Duty Directive of our own Practices And 1 It is evident from what hath been discoursed that it is a Work which hath a Gradual Progress in the proceed whereof we must continually be Exercised And this respects in the first place the Principle of sin it self Every day and in every Duty an especial eye is to be had unto the Abolition and Destruction of this Principle It will no otherwise dye but by being Gradually and constantly weakened spare it and it heals its wounds and recovers strength Hence many who have attained to a great Degree in the Mortification of sin doe by their negligence suffer it in some Instances or other so to take head again that they never recover their former state whilst they live Sect. 11 And this is the Reason why we have so many Withering Professors among us decayed in their Graces fruitless in their lives and every way conformed to the world There are
his Sacerdotal Hath his Blood purged your Consciences from dead works that you should serve the living God Are you cleansed and sanctified and made Holy thereby Are you redeemed out of the World by it and from your vain Conversation therein after the Customs and Traditions of men Are you by it dedicated unto God and made his peculiar Ones If you find not these Effects of the Blood-shedding of Christ in and upon your Souls and Consciences in vain will you expect those other of Attonement Peace and Reconciliation with God of Mercy Pardon Justification and Salvation which you look for The Priestly Office of Christ hath its whole Effect towards all on whom it hath any Effects Despisers of its Fruits in Holiness shall never have the least Interest in its Fruits in Righteousness Sect. 22 Is it from his Actings as the great Prophet of the Church that you expect Help and Relief Have you effectually learned of him to deny all Vngodliness and worldly Lusts to live Righteously and Soberly and Godly in this present World Hath he taught you to be humble to be meek to be patient to hate the Garment spotted with the flesh Hath he instructed you unto sincerity in all your Wayes Dealings and whole Conversations among men Above all hath he taught you have you learned of him to purifie and cleanse your Hearts by Faith to subdue your inward spiritual and fleshly Lusts to endeavour after an universal Conformity unto his Image and Likeness Do you find his Doctrine Effectual unto these Ends and are your Hearts and Minds cast into the Mould of it If it be so your Interest in him by his Prophetical Office is secured unto you But if you say you hear his Voyce in his Word Read and Preached that you have Learned many Mysteries and have attained much Light or Knowledge thereby at least you know the substance of the Doctrine he hath taught so as that you can discourse of it yea and that you doe many Things or perform many Duties according unto it but cannot say that the Effects before enqured after are wrought in you by his Word and Spirit you lose the second Expectation of an Interest in Christ as Mediator or any Advantage thereby Sect. 23 Will you betake your selves to the Kingly Office of Christ and have you Expectations on him by vertue thereof You may do well to Examine how he Ruleth in you and over you Hath he subdued your Lusts those Enemies of his Kingdom which fight against your Souls Hath he strengthened aided supported assisted you by his Grace unto all Holy Obedience And have you given up your selves to be Ruled by his Word and Spirit to obey him in all things and to entrust all your Temporal and Eternal Concernments unto his Care Faithfulness and Power If it be so you have Cause to Rejoyce as those who have an Assured Concern in the blessed Things of his Kingdom But if your proud rebellious Lusts do yet bear sway in you if Sin have dominion over you if you continue to fulfill the Lusts of the Mind and of the Flesh if you walk after the Fashions of this World and not as Obedient Subjects of that Kingdom of his which is not of this World Deceive not your selves any longer Christ will be of no Advantage unto you In these things lye the summe of our present Argument If the Lord Christ act no otherwise for our Good but in and by his Blessed Offices of Priest Prophet and King and if the immediate Effect of the Grace of Christ acting in all these Offices towards us be our Holiness and Sanctification those in whom that Effect is not wrought and produced have neither Ground nor Reason to Promise themselves an Interest in Christ or any Advantage by his Mediation For men to name the Name of Christ to profess themselves Christians or his Disciples to avow an Expectation of Mercy Pardon Life and Salvation by him and in the mean time to be in themselves Worldly Proud Ambitious Envious Revengefull Haters of Good Men Covetous living in divers Lusts and Pleasures is a Scandal and Shame unto Christian Religion and unavoidably Destructive to their own Souls CHAP. V. Necessity of Holiness from our Condition in this World Necessity of Holiness further Argued from our own State and Condition in this World with what is required of us with respect unto our giving Glory to Jesus Christ. Sect. 1 ANother Argument for the Necessity of Holiness may be taken from the Consideration of our selves and our present State and Condition For it is hereby alone that the Vicious Distemper of our Natures is or can be cured That our Nature is fearfully and universally depraved by the Entrance of Sin I have before declared and sufficiently confirmed And I do not now consider it as to the Disability of Living unto God or Enmity unto him which is come upon us thereby nor yet as to the future Punishment which it renders us obnoxious unto But it is the present misery that is upon us by it unless it be cured which I intend For the Mind of man being possessed with Darkness Vanity Folly and Instability the Will under the Power of spiritual Death Stubborn and Obstinate and all the Affections Carnal Sensual and Selfish the whole Soul being hurried off from God and so out of its Way is perpetually filled with Confusion and perplexing Disorder It is not unlike that Description which Job gives of the Grave A Land of Darkness and of the shadow of Death without any Order and where the Light is as Darkness Chap. 10. 21 22. When Solomon set himself to search out the Causes of all the Vanity and Vexation that is in the World of all the Troubles that the Life of Man is filled withall he affirms that this was the summe of his Discovery God made men upright but they have found out many Inventions Eccles. 7. 29. that is cast themselves into endless Entanglements and Confusions What is Sin in its Guilt is Punishment in its Power yea the greatest that men are liable unto in this World Hence God for the Guilt of some Sins poenally gives many up to the Power of others Rom. 1. 24 26 28. 2 Thess. 2. 11. And this he doth not only to secure and aggravate their Condemnation at the last Day but to give them in this World a Recompence of their Folly in themselves For there is no greater Misery nor Slavery than to be under the Power of Sin Sect. 2 This proves the Original Depravation of our Nature the whole Soul filled with Darkness Disorder and Confusion being brought under the Power of various Lusts and Passions captivating the Mind and Will unto their Interests in the vilest Drudgeries of Servitude and Bondage No sooner doth the Mind begin to Act any thing suitably unto the small Remainders of Light in it but it is immediately controlled by impetuous Lusts and Affections which darken its Directions and silence its Commands Hence
Mistakes about Ability to comply with Gods Commands 544 20 Abuse of the best Duties Possible 398 13 Abuse of spiritual Gifts 1 1 Abuse of Eternal Love devilish 525 14 Acquaintance with the Pollution of Sin necessary 394 11 Every Gracious Act of the Will wrought by the Holy Spirit 470 10 Difference between the Act of the Spirit in forming the Humane Nature of Christ and the Act of the Son in assuming it 133 12 To be acted by the Spirit what it is 468 11 How the Holy Prophets were Acted by the Spirit 104 10 All Actings of the Person of the Son of God towards the Humane Nature voluntary 129 6 Actings of the Holy Spirit not ascribed unto him exclusively 130 9 Internal Actings of the blessed Trinity where one Person is the Object of the Love of another natural and necessary to the Being of God 45 5 External Actings of one Divine Person towards another of what sort 46 5 All Actions internal and external to be tryed by the Word 412 3 Internal Acts of the Holy Trinity how undivided 131 9 All Acts of Natural Life from God 465 6 No Vital Acts under the Power of Death Spiritual 246 21 Act of the Holy Ghost in forming the Body of Christ a Creating Act. 132 Two-fold Event of Mens falls into Actual Sins 291 292 7 8 Actual Sins how they spring from Original Sins 289 5 Actual supplyes of Grace necessary to the Mortification of Sin 486 23 Actual assistance of Grace necessary unto Obedience 548 27 Adam how he had the Spirit of God in the state of Innocency 76 14 Adam had many things revealed unto him 100 6 Adherence and Assimulation Effects of of Love 496 Adjuncts of Divine Inspiration 103 9 Admiration an effect of love 514 26 Administration of Grace not equal at all times 547 24 Advantage and Priviledge in the Participation of the Gifts of the Spirit 83 7 Advantage of the New Testament in our Access to God 155 2 Advantage of Duties vitiated in their Performance 249 28 Great Advantage of spiritual Experience 342 Affections wrought upon and excited by Convictions 200 18 Affections fixed by Grace on spiritual things 201 18 Affections when renewed work sensibly 353 Affections how depraved how sanctified 285 57 Affections the Means of Convictions 294 13 Afflictions how they purge away sin 391 9 Afflictions how sanctified and made usefull ibid. Various Aggravations of the Defilement of Sin 379 Aggravations of sin in them who have received a Principle of Grace 549 29 All personal Properties assigned unto the Holy Spirit in the Scripture 48 8 Alienation from the Life of God what it is 216 22 Alienation of the Minds of men from the Gospel on what Ground 233 54 Allusion unto Local Motion in sending of the Spirit whence taken 84 8 Angels Gods Host. 70 6 Ministry of Angels about the Body of Christ when dead 147 10 Anointing at the Inauguration of Governours what it signified 117 The Spirit of Antichrist what it is 41 17 An Anti-Spirit set up in Opposition to the Spirit of God 19 23 Apostasie of the Church in several Ages with respect unto the Persons of the Holy Trinity 24 27 Apostasie of Christian Churches in the Rejection of the Holy Spirit and his Work 25 27 Apostasie from beginnings of Conversion how brought on 300 24 Appellations or Titles of the Holy Spirit in the Scripture 34 9 Appearances of the Holy Spirit under visible Signs 52 15 Appearances of Persons in Divine Visions 108 14 All Apprehensions of Divine Operations to be tryed by the Rule of the Word 187 Apprehension of Eternal danger from the Law before Conversion 308 31 Application of the Blood of Christ for the Cleansing of Sin 371 1 Application to the Blood of Christ for the Cleansing of Sin and the Nature of it 387 388 389 s. 5. 400 405 Applications of the Death of Christ unto the subduing of Sin wherein it consists 494 495 36 Arguments in Prayer for the further Communications of the Spirit 359 4 Weak Arguments for Holiness prejudicial to it 498 2 Arguments to prove the Divine Personality of the Holy Ghost 47 48 c. 8 Articulate Voyces in Divine Revelations how formed 106 12 Internal Assistance of the Spirit of God necessary to every Act of Obedience 465 5 Assumption the only immediate Act of the Person of the Son towards the Humane Nature 129 4 Assurance accompanying Divine Revelations 104 10 Assurance of Success and final preservation an Encouragement to Duties of Holiness 529 21 Assurance of the End an Encouragement unto the use of the Means 530 23 Attonement or Satisfaction not required of Sinners 331 13 False Wayes of making Attonement the Ground of all Superstition ibid. Vain Attempts for the Mortification of Sin 478 8 Auricular Confession an Invention to accommodate the Inclinations of all Flesh 380 Authority in giving the Spirit respects his Gifts and Grace 81 4 Authority of God gives Efficacy to the Word 259 13 Authority of God to be alwayes considered in his Commands 537 10 Sense of the Authority of God to be carried into all our Occasions 542 17 B. Baalam how a Prophet and how a Sorcerer 110 17 Baptized into the Name of the Holy Spirit as into the Father and Son 51 14 Baptisme of Christ the time of his being anointed unto his Prophetical Office 139 140 5 Baptism is not Regeneration 179 15 All that are duely Baptized are not Regenerate 180 16 Baptism how it expresseth our Sanctification 371 2 Baptism washeth not away Sin virtute Operis operati 380 Beauty of the Soul in its Conformity unto God 376 5 Beginning and Ending of the Gift of Prophesie 100 6 Beginnings of Holiness small like seed 340 4 Beginning of Good from our selves a Pelagian Fiction 467 9 Believers alone receive the Spirit in what sense 82 5 Believers much unacquainted with the Nature of Holiness and their own interest therein 327 10 Believers the only Subject of Sanctification 356 6 Benefit and use of the Word Preached 341 5 Benignity and Charity the great Resemblances of God 515 28 Blasphemy of the Jewes against the Name of Jesus 3 3 Blasphemy against the Holy Ghost 64 29 Blindness of may about the Nature of Sin 479 11 The Blood of Christ how it cleanseth from sin 384 3 The Blood of Christ that purgeth sin is the Blood of his sacrifice 385 4 Blood in Sacrifice both Offered and Sprinkled 385 4 The Blood of Christs Sacrifice alwayes in the same condition as to Efficacy 386 Boasting and Despondency prevented by the same Means 345 6 Bodily strength given by the Spirit of God 118 24 Bodily Absence of Christ how supplyed by the Holy Spirit 161 6 Body of Christ formed of the substance of the Blessed Virgin Reasons thereof 132 The Body how depraved by Sin 366 The Body how sanctified 368 Bounty expressed in pouring forth the Spirit 87 13 The Spirit how called the Breath of Gods Mouth 39 13 How God Breathed into
man the Breath of Life 75 12 Burden of the Lord whence that Name was given to Prophesies 107 14 Burden and danger of Government 117 C. What it is to Call Jesus Lord 34 2 Calumny against the Doctrine of Justification refuted 365 6 Two-fold Capacity in the Mind with respect unto spiritual things 220 29 Carnal Mind in all Mankind by Nature 243 14 Causes of the Purification of Sin 382 1 Certainty of Outward Voyces from Internal Light 106 12 Secret Chambers where Christ is not what is intendedâ—y them 152 15 Characters of Divine Truth on all Divine Inspirations 105 10 Cherishing and Acting the Principle of Holiness the great Means of Mortification of Sin 485 22 Childhood the Vanity thereof 289 4 To say Christ is the Lord what it includes and how we are enabled thereunto 5 3 Christ in no sense the Son of the Holy Spirit 133 11 Christ raised from the dead by the Holy Ghost 148 Christ how he is our Life 247 23 Christ not defiled with our defilements 406 16 Christ how he is made unto us Sanctification 445 c. Christ the exemplary Cause of our Holiness 447 54 Christ an Head of Influence unto the Church 451 64 Christ only to be heard if we would learn Obedience 559 11 Circumcision of the Heart wherein it consists 275 41. 418 11 Church of the Jewes first fell by Idolatry 25 27 Head of the Church first respected in the New Creation 128 1 Churches how at first founded and built by the Holy Ghost 6 6 Cleansing our selves from Sin our Duty 371 1 Cleansing from Sin how to be prayed for 372 3 Cleansing in Profession and Reality in Signification and Efficacy 380 No Cleansing of Sin meerly by our own Endeavours 398 13 Collation of the Spirit on Christ how a present and how a Continued Act 141 5 The commands of God how possible unto us 220 30 Commands of the Covenant respect the power administred in the Covenant 432 30 Commands of Duty when not grievous 446 53 Commands of Obedience belonging unto the Old Covenant and their Ends 534 3 Commands for Obedience how proportioned unto our Abilities 543 19 Commands for Holiness whence just and equal 550 31 Commands for Holiness multiplyed and why 551 34 Respect unto the Command the formal Reason of Obedience 533 2 How the Holy Spirit comes on men 89 90 16 Coming of Christ in the flesh the first and principal Promise of the Old Testament 8 9 Communication of spiritual things from Christ by the Spirit 161 6 Communication of the Vertue of the Blood of Christ unto our Souls by the Holy Spirit 390 6 Communication from God to his Creatures Two-fold 541 64 All Communications in a way of Grace through Christ 452 65 Communion with God by the Gospel the nature manner and way of it 163 6 Communion between God and Believers by real Operation of the Holy Ghost 164 6 Complaints of Sin in Prayer derided 491 30 Compleating Acts ascribed in all Divine Operations to the Holy Spirit 69 3 What comprehension Prophets had of Divine Revelations 103 10 Conception of Christ in the Womb Instantaneous 133 13 Conception of Christ how assigned to the Holy Spirit how to the Blessed Virgin 134 14 Conclusions to be made from the Doctrine of Election 531 25 Concupiscence gets strength by Age 290 6 Condition of all unregenerate Persons absolutely the same 178 12 Confluence of Trouble on the Lord Christ in the Course of his Ministry 142 Conformity unto God the Honour of the Soul 376 5 Conformity unto God wherein it consists 419 13 Conformity unto the Death of Christ wherein it consists 493 33 Conformity to God our onely Glory 503 10 Conscience how affected with Convictions 200 17 Consistency of Commands and Promises proved 336 14 Glorious Consequences of the Miraculous Conception of the Body of Christ 135 Consequences falsely charged on the Doctrine of the Gospel 507 16 Considerations of Grace and the true Spring of all spiritual Diligence 346 7 Considerations of the Nature and End of Sin subservient unto Mortification 496 39 Spiritual consolations unto whom they do belong 359 Consolation of Believers from the Eternal Continuance of Grace 329 11 Constancy in Holy Duties a necessary consequent of a Principle of Holiness 426 20 Constitution no excuse for sin 369 Contemplation an effect of Love 514 26 Contempt of the Gospel whence 224 37 Contempt of Regeneration in many 205 1 Contempt of the World from the Consideration of Electing Love 528 19 Contest in the World about the Lord Christ how managed on each side 149 13 Continuation of the Work of the Holy Ghost in the Church 123 4 Contrary Dispositions and Inclinations in Believers the Nature of them and whence they are 428 24 Difficulty of Conversion not onely from a Custom of sinning 253 1 Conversion to God not meerly an Act of our own Wills 262 20 Way and Means of Conversion according to the Old and New Pelagians 267 Work of the Spirit in Conversion how declared by some and derided by others 341 39 Conviction of Sin antecedaneous to Conversion 195 8 Convictions of Sin how they are lost 196 9 Wayes whereby Convictions are lost exâ—â—â—â— in Austin 296 15 16 The Nature of the Conviction of Sin 297 18 Convictions variously used and abused 364 Conviction of the Defilement of Sin necessary antecedently unto its Purification 387 5 Evidence of Duties proceeding onely from the Power of Convictions 426 20 Corruption of the Mind expressed by Darkness 209 11 Corruption of Nature working early in Infancy 288 3 Common Notions of Good and Evil remaining in Corrupted Nature and their use 293 11 Corrupted Reason depraves the whole Mystery of the Gospel 325 8 Creating of the Body of Christ out of the substance of the Virgin compared with the Creation of the first man out of the dust of the Earth 132 Creation assigned distinctly to each Person in the Trinity 69 1 Creation of Man the Parts and Degrees of it 74 75 10 New Creation how effected by the Holy Spirit 98 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 distinctly 126 9 Old and New Creation compared 172 1 Creatures above and below why called Gods Host 71 6 New Creature what it is and wherein it consists 183 20 New Creature supported and acted by the Holy Spirit 466 7 Cure of Idolatry by the Captivity 25 27 Cyrus how Anoynted of God 77 15. 118 22 D. Danger of Mistakes about Regeneration 190 State of Darkness and Blindness by Nature 206 4 Spiritual Darkness the Nature of it 207 7 Darkness Objective and Subjective 208 8 Spiritual Darkness working by Enmity and its Effects 230 49 Dead Works what they are and whence so called 246 22 Men said to be Dead in Sin with respect to the Life we had in Adam 242 11 Work of the Spirit towards the Humane Nature
Prayers of Believers for the purification of Sin how influenced by the Spirit of God 384 3 Prayer for Light to discern the Nature of Sin necessary 395 Prayer how a Means of purging Sin 400 13 Prayer weakeneth Sin and how 492 32 Preaching of the Word by the Holy Spirit 119 27 Preaching of the Gospel provided for and disposed by the Holy Ghost 209 10 Precepts of the Law not clearly understood before the Coming of Christ. 557 6 Preeminence of our Nature wherein it consists 509 18 Prejudices against spiritual things from Darkness 232 53 Prejudices against the Mystery of the Gospel what they are and whence they arise 234 55 Work preparatory unto Conversion 192 3 Works of the Spirit preparatory for the New Creation 98 2 Preparatory Works for Conversion on men not preparatory Inclinations in them 251 30 Preparatory Work unto Conversion wherein it consists 256 6 Presence of Christ by his Spirit what it is and wherein it consists 159 Preservation of the Creation by Divine Providence 77 15 Preservation of Grace a glorious Work 348 9 None can preserve their own Grace 345 6 Pretences of Opposition unto the Spirit of God examined 21 25 Pretences of Moral Vertue unto Holiness disproved 462 False pretences unto Holiness 327 10 Prevalency of the Word whereon it depends 260 15 Pride the poyson of the Age. 527 16 Acts of Christs Priestly Office 555 3 Principle of spiritual Life antecedent unto Moral Reformation of Life 185 22 Principle of Obedience how wrought in us of God 276 42 Principle of spiritual Obedience how renewed in us 280 50 A Principle of Eternal Life in Holiness 329 12 Priciple of Holiness in it self 346 8 Principle of Sanctification or Habit of Grace wrought in Believers by the Holy Spirit the Nature of it 411 2 Principle of Holiness in what sence called an Habit. 416 9 Principle of Holiness described ibid. Principle of Holiness in Believers the same in kind in all Believers distinct in degrees 417 10 Where the Principle of Holiness is there will be the Fruits of it 421 Principle of Holiness enclineth the Heart unto Acts and Duties of Holiness universally 425 19 Principle Dispositions and Effects of Sin 476 6 All false Principles of Obedience will admit of Reserves for Sin 425 19 Priviledge of one man above another on the Account of Holiness 510 19 Spirit proceedeth from the Son 39 14 Procession of the Holy Spirit of what sort 88 89 14 15 Procession of the Holy Spirit from the Father and Son 89 15 Two-fold Natural and Voluntary ibid. Dignity of Professors wherein it consists 511 20 Progress made by the Lord Christ in the Exercise of his Humane Faculties 137 2 Mortification Progressive 479 10 Promise of the Holy Ghost unto whom it is made 10 10 Promise of the Spirit of God unto the Church rendred useless by some 23 26 Promise of the Spirit under the Gospel unto all Believers 123 4 Promise of Christs presence with his Church how accomplished 158 5 Promise of God when respected in a due manner 337 14 Promises and Exhortations how effectual 245 18 Promises how to be mixed with Faith 400 Especial Promises annexed unto especial Duties 552 35 Promises a great Encouragement unto Holiness 553 36 Proper Ends of the Knowledge of Christ Love and Conformity 152 16 All properties of the Divine Nature ascribed unto the Holy Spirit 66 32 The properties of God most gloriously represented in Christ. 501 6 Prophets of Baal who they were and why so called 14 17 A Prophet what the Name signifies 101 8 Prophets how they enquired into their own Prophecies 100 5 Tongues and Hands of the Prophets guided by the Holy Ghost 105 10 Prophets established in the Church all Holy 111 18 Prophecy the first eminent Gift of the Holy Ghost under the Old Testament 99 5 Beginning and Ending of the Gift of Prophecy under the Old Testament 100 6 Prophecy in its Exercise Two-fold 101 8 General Nature of the Gift of Prophecy 102 9 Prophetical Office of Christ its Acts and Objects 556 6 Propositions of the Gospel to be believed of what Nature 524 12 Purgatory a great Engine for the Ruine of Souls 381 Faith how it purgeth the Soul 390 8 Purging of Sin commensurate unto the whole Work of Sanctification 378 To purifie our selves from all Sin our Duty 398 13 Purification the first of Sanctification 370 1 Means of Purification if duely used the Soul is kept from Defilement so as to be alwayes accepted with God 407 Purification the End of Christs Oblation 555 Legal Purifications Types of real Sanctification 371 2 Putting of Spirit on men and what is signified thereby 85 10 Q. Quakers mistakes and failures about Mortification 488 26 Quakers strangers unto true Mortification 489 26 Qualifications for the Receiving of Gospel Gifts unto Edification 359 Spiritual Quickening an Act of Almighty Power 279 49 The Queen of Heaven 71 6 R. Rage against the Spirit of God 24 26 Enthusiastical Raptures no Means of Conversion 186 25 Readiness unto Holy Obedience whence it proceedeth 435 36 Readiness in the Minds of Believers unto all Duties of Obedience 464 5 Real Work of Grace and Holiness in the Hearts of Believers 452 66 Reasons and Causes why the Mysteries of the Gospel are esteemed Folly 222 34 Reasons why the Growth of Holiness is hardly discerned 351 10 Corrupted Reason depraves the whole Mystery of the Gospel 325 8 Weakness of Humane Reason to instruct us unto Obedience 559 13 To Receive the Grace of God what it is 80 3 What is required to the Receiving spiritual things in a spiritual Manner 219 29 Receiving of the Spirit how Antecedent unto Faith 358 3 Rectitude of Mans Nature wherein it consisted 76 14 Reformation of Life is not Regeneration 181 17 Reformation of Life upon Convictions wherein it comes short of Holiness 201 19 Regeneration wrought under the Old Testament but not clearly as to its Nature 174 6 Regeneration not a Metaphorical Expression of Amendment of Life 175 Regeneration in the Nature of it clearly revealed in the Gospel 176 8 Regeneration as to the Kind of the Work the same in all that are Regenerate 177 10 Regeneration infallibly produceth Reformation of Life 182 19 Regeneration the only Means of Delivery from the state of Sin 254 3 Regeneration the Work of God not our own 285 57 Regenerate Persons alone have the Promise of the Spirit for their Sanctification 358 Rejection of Christ the the last fatal Fall of the Church of the Jewes 25 27 Relation of the Person of the Holy Spirit unto the Father and the Son 89 15 Relation the Ground of Communication 363 5 Reliance on the Blood of Christ for Cleansing an Act of Faith 389 No Relief by Christ for unholy Persons 564 21 Religious Worship is the due Application of our Souls unto God according to his own Manifestations of himself 44 3 Religious Obedience due to the Holy Spirit as unto the Father and Son
well as of the Father what followeth thereon 130 8 The Spirit how and when given by Christ. 157 3 The Holy Spirit supplyes the Bodily absence of Christ. 158 5 How the Spirit glorified Christ. 161 The Spirit that is born of the Spirit what it is 173 3 Holy Spirit worketh by Means ordinarily 187 25 Things of the Spirit of God what they are 218 26 Holy Spirit the immediate Author of Regeneration 254 4 The Holy Spirit the immediate Sanctifier of all Believers 337 15 The Holy Spirit promised with respect unto his Effects 357 2 The Spirit that is formed in Believers what it is 418 12 Holy Spirit the principal efficient Cause of the Mortification of Sin 481 15 c. Vse of Spiritual Gifts 2 1 Abuse of Spiritual Gifts ibid. Spiritual Gifts their Author Nature Vse and End 5 6 7 4 5 6 7. Spiritual Mercies all from the Holy Spirit 125 7 No spiritual Good in any one by Nature 166 10 Spiritual Troubles by some despised 197 10 Spiritual and Natural how opposed 217 25 Spiritual things Foolishness unto men of corrupt Affections 233 53 Spring of spiritual Life in God 246 22 Spiritual Life what it is and wherein it doth consist 246 23 Spiritual things how spiritually to be discerned 282 53 Spiritual Life wherein it consists 419 13 Spiritual things how they are to be taught 460 78 Spiritual Life and Natural compared in their Powers and Acts. 465 7 Work of the Spirit towards the Humane Nature of Christ in the State of the Dead 146 10 State of Regeneration the same in all 179 14 Strength by spiritual Aids from the Holy Spirit 383 Strength administred in each Covenant to fulfill its tearms 545 21 Stupidity in sinning 397 12 Variety of Style in the Holy Scripture whence it proceedeth 114 20 Moral Suasion not the onely Means of Conversion 256 257 c. 7 8 Submission to the Will of God how acted in the Sufferings of Christ. 145 Submission to the Will of God promoted by thoughts of Eternal Love 527 17 All Sufficiency unto Obedience from God none in our selves 467 9 Suitableness between the Mind and Duty from Grace onely 437 Sun Moon and Starres the Host of Heaven 71 6 Supererogation the Vanity thereof 333 13 Supernatural principle of holiness wrought by the Holy Ghost 414 5 Suppositions of a State of Grace may be abused 355 Surprizals with a Spirit of Prophecy 86 11 Symbolical Actions how enjoyned the Prophets 109 15 T. Teaching by the Holy Ghost 59 25 Advantages in the Teachings of Christ above all others 559 12 How the Spirit teacheth us to pray 349 9 Temptations how they hinder and how they further the Growth of Holiness 352 Tempting of the Spirit wherein it consists 63 28 Testimony of the Spirit unto Christ with its Efficacy 150 Skill in the Original Text necessary to the Exposition of the Scripture 30 4 Thankfulness for Cleansing from sinne 403 Three things required to render man meet to live to God 76 14 Things represented in Vision to the Prophets 108 14 Things against the Light of Nature not really enjoyned the Prophets 109 15 Three things required unto the Writing of the Scripture 113 20 Things supposed unto the Work of the Holy Spirit towards the Church 155 2 The same things ascribed unto the Holy Spirit and unto Men in what sence 168 9 Things in the Power of our own Wills required in order unto our Regeneration 193 4 Things of the Spirit of God what they are 218 26 Spiritual Things Foolishness unto men of corrupt Affections 233 53 Tongues and Hands of the Prophets guided by the Holy Ghost 105 10 Mistake of sundry ancient Translations 30 3 Doctrine of the Trinity the great Foundation of all Religion 45 4 The holy Trinity revealed in the New Creation 126 8 Troubles wherein we stand in need of Consolation of two sorts 360 Truth a Grace expressing the Image of God 517 31 Tryal of Prophets and Prophecy under the Old Testament two-fold 18 22 Two-fold State of all Mankind 205 2 Two-fold Work of the Spirit in Sanctification and Supplications answering each other 348 9 V. Vanity of all Pleas and Pretences against the Divine Personality of the Holy Ghost 49 10 Vanity of the Mind what it is and wherein it consists 211 15 Vanity the Nature and Causes of it in the World 213 18 Vanity of Papal Inventions for the Purification of sin 379 380 Valuation of the Means of Cleansing from sin 403 14 Various Significations of the Name Spirit 30 31 32 33 2 3 4 5 6. Variety of Duties required unto the Mortification of Sin 490 28 All Vertue of the especial Operation of the Spirit of God 77 15 Moral Vertues and Endowments in Civil things wrought by the Holy Spirit 118 23 Moral Vertue is not the Holiness of Truth 326 8 Vertues to be imitated in Christ. 450 59 Name and Nature of Moral Vertue examined 459 78 Moral Vertue what intended thereby 506 15 View by Faith of the Blood of Christ as sacrificed and the Efficacy thereof 389 6 View of Sin under suffering usefull 392 View of the State of Nature necessary 393 10 Vindication of the true sence of the Law by Christ. 557 7 8 Vine and Branches their mutual Relation and In-being 456 70 No Violence or Force offered unto the Will by Grace 271 33 Prophetical Visions by the Representation of things to the outward senses 107 14 Visions and Representations of things of two sorts 108 14 What is required to render Visions Divine Revelations 109 14 No Vital Acts under the Power of Death spiritual 246 21 Vivification what it is 279 49 Divine Voluntary Actings constantly ascribed unto the Holy Spirit in the Scripture 49 10 Articulate Voyces in Divine Revelations how formed 106 12 Unalterable Decree of God that no unholy Person shall be saved 521 4 Guilt of Unbelief notwithstanding Natural Impotency 273 37 Unclean the same with Vnholy 370 Things unclean by the Law why made so 375 Uncleansed sinners can never come to the Enjoyment of God 394 10 Uncleansed Sinners can have no Communion with Christ. 406 16 Unction of Christ unto his Prophetical Office 139 4 Understanding with all the proper Acts of it ascribed unto the Spirit 55 19 The Understanding the use of it and how it is depraved 212 16 Understanding corrupted as to the Object of its Acting 281 52 No unholy Person can ever enjoy God 505 13 Vanity of Unholy Persons pretending an Interest in the Mediation of Christ. 562 19 Unholy Persons how of all others they dishonour Jesus Christ. 563 20 Personal Union or the subsistence of both the Natures of Christ in one Person the necessary Consequent of Assumption 129 5 Union with Christ notwithstanding the Defilement of Sin how possible 406 16 Union with Christ by Vertue of the New Creature 407 Union with Christ wherein it consists 419 13 Union with Christ and the Nature thereof 453 66 Whether Union goe before Sanctification and in
spiritual Life Strength and Nourishment made unto every Member of the Body unto its Encrease Growth and Edification for we are members of his body of his flesh and of his bones Chap. 5. 30. being made out of him as Eve was out of Adam yet so continuing in him as to have all our Supplyes from him we in him and he in us as he speaks Joh. 14. 20. And Col. 2. 19. it is expressly affirmed that from him the Head there is Nourishment ministred unto the Body unto its Encrease with the Encrease of God And what this Spiriritual Nourishment supplyed unto the Souls of Believers for their Encrease and Growth from Christ their Head can be but the Emanation from his Person and Communication with them of that Grace which is the Principle and Spring of all Holiness and Duties of Evangelical Obedience none have as yet undertaken to declare And if any do deny it they do what lies in them to destroy the Life and overthrow the Faith of the whole Church of God Yea upon such a blasphemous Imagination that there could be an Intercision for one Moment of Influences of spiritual Life and Grace from the Person of Christ unto the Church the whole must be supposed to dye and perish and that Eternally Sect. 70 4 The whole of what we assert is plainly and evidently proposed in sundry instructive Allusions which are made use of to this purpose The principal of them is that both laid down and declared by our Saviour himself Joh. 15. 1. 4 5. I am the true Vine and my Father is the Husbandman Abide in me and I in you As the Branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me I am the Vine and ye are the Branches he that abideth in me and I in him the same bringeth forth much fruit for without me or severed from me apart from me ye can do nothing The Natural in-being of the Vine and Branches in each other is known unto all with the Reason of it and so is the Way whereby the in-being of the Branches in the Vine is the Cause and Means of their Fruit-bearing It is no otherwise but by the Communication and Derivation of that Succus i. e. Juyce and Nourishment which alone is the Preservative of Vegetative Life and the next Cause of Fruit-bearing In this Juyce and Nourishment all Fruit is Virtually yea also as to the first matter and substance of it In and by the Branch it is only formed into its proper Kind and Perfection Let any thing be done to intercept this Communication from the Vine unto any Branch and it not only immediately looseth all its Fruit-bearing Power and Vertue but its self also withereth and dyeth away And there is a mutual acting of the Vine and Branches in this matter Unto the Vine it self it is Natural from its own Fullness to communicate Nourishment unto the Branches it doth it from the Principle of its Nature And unto the Branches it is also Natural to draw and derive their Nourishment from the Vine Thus is it saith the Lord Christ unto his Disciples between me and you I am the Vine saith he and ye are the Branches and there is a mutual in-being between us I am in you and ye are in me by vertue of our Union That now which is expected from you is that you bring forth Fruit that is that you live in Holiness and Obedience unto the Glory of God Unless you do so you are no true real Branches in me whatever outward Profession you may make of your so being But how shall this be effected How shall they be able to bring forth Fruit This can be no otherwise done but by their abiding in Christ and thereby continually deriving spiritual nourishment that is Grace and supplyes of Holiness from him For saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate or apart from me ye can do nothing of this kind And that is because nothing becomes Fruit in the Branch that was not Nourishment from the Vine Nothing is Duty nothing is Obedience in Believers but what is Grace from Christ communicated unto them The Preparation of all fructifying Grace is in Christ as the Fruit of the Branches is naturally in the Vine And the Lord Christ doth spiritually and voluntarily communicate of this Grace unto all Believers as the Vine communicates its Juyce unto the Branches naturally And it is the new Nature of Believers to derive it from him by Faith This being done it is in them turned into particular Duties of Holiness and Obedience Therefore it is evident that there is nothing of Evangelical Holiness in any one Person whatever but what is in the Vertue Power and Grace of it derived immediately from Jesus Christ by vertue of Relation unto him and Union with him And it may be enquired Whether this be so with Moral Vertue or no. The same is taught by our Apostle under the Similitude of an Olive-tree and its Branches Rom. 11. As also where he is affirmed to be a living Stone and Believers to be built on him as lively Stones into a spiritual House 1 Pet. 2. 4 5. Sect. 71 Particular Testimonies do so abound in this Case as that I shall only name some few of them Joh. 1. 15. He is full of Grace and Truth And of his fulness have all we received and grace for grace It is of the Person of Christ or the Word made Flesh the Son of God Incarnate that the Holy Ghost speaketh He was made Flesh and dwelt among us full of Grace and Truth It is not the Fulness of the Deity as it dwelt in him personally that is here intended but that which was in him as he was made flesh that is in his Humane Nature as inseparably united unto the Divine An All-fulness that he received by the good pleasure or voluntary Disposal of the Father Col. 1. 19. and therefore belongeth not unto the Essential Fulness of the Godhead And as to the Nature of this Fulness it is said to consist in Grace and Truth that is the Perfection of Holiness and Knowledge of the whole Mind Counsel and Mystery of the Will of God Of this Fulness do we receive Grace for Grace all the Grace in every Kind whereof we are made partakers in this World That this Fulness in Christ expresseth the unconceivable Fulness of his Humane Nature by vertue of his indissolute Personal Union with all Graces in their perfection wherein he received not the Spirit by measure Joh. 3. 34. is as I suppose by all Christians acknowledged I am sure cannot be denyed without the highest Impiety and Blasphemy Hence therefore the Holy Ghost being witness do we derive and receive all our Grace every one according to his Measure Ephes. 4. 7. Wherefore Grace is given unto the Lord Christ in an immeasurable Perfection by vertue of his Personal Vnion Col. 2. 9. and from him is it derived unto
us by the gracious Inhabitation of his Spirit in us 1 Cor. 6. 19. Eph. 4. 30. according unto the Degree of participation allotted unto us This in the substance of it is contained in this Testimony There was and is in Jesus Christ a Fulness and Perfection of all Grace in us of our selves or by any thing that we have by Nature or natural Generation by Blood or the Flesh or the Will of Man v. 13. there is none at all Whatever we have is received and derived unto us from the Fullness of Christ which is an inexhaustible Fountain thereof by Reason of his Personal Vnion Sect. 72 To the same purpose is he said to be our Life and our Life to be hid with him in God Col. 3. 3. Life is the Principle of all Power and Operation And the Life here intended is that whereby we live to God the Life of Grace and Holiness For the Actings of it consist in the setting of our Affections on heavenly things and mortifying our Members that are on the Earth This Life Christ is He is not so Formally for if he were then it would not be our Life but his only He is therefore so Efficiently as that he is the immediate Cause and Author of it and that as he is now with God in Glory Hence it is said that we live that is this Life of God yet so as that we live not of our selves but Christ liveth in us Gal. 1. 20. And he doth no otherwise live in us but by the Communication of vital Principles and a Power for vital Acts that is Grace and Holiness from himself unto us If he be our Life we have nothing that belongs thereunto that is nothing of Grace of Holiness but what is derived unto us from him Sect. 73 To conclude we have all Grace and Holiness from Christ or we have it of our selves The old Pelagian Fiction that we have them from Christ because we have them by yielding Obedience unto his Doctrine makes our selves the only Spring and Author of them and on that Account very justly condemned by the Church of old not only as false but as blasphemous Whatever therefore is not thus derived thus conveyed unto us belongs not unto our Sanctification or Holiness nor is of the same Nature or Kind with it Whatever Ability of Mind or Will may be supposed in us what Application soever of Means may be made for the exciting and exercise of that Ability whatever Effects in Vertues Dutyes all Offices of Humanity and Honesty or Religious Observances may be produced thereby from them and wrought by us if it be not all derived from Christ as the Head and Principle of spiritual Life unto us it is a thing of another nature than Evangelical Holiness Sect. 74 Thirdly The immediate efficient Cause of all Gospel Holiness is the Spirit of God This we have sufficiently proved already And although many Cavils have been raised against the Manner of his Operation herein yet none have been yet so hardy as openly to deny that this is indeed his Work For so to doe is upon the matter expressly to renounce the Gospel Wherefore we have in our foregoing Discourses at large vindicated the manner of his Operations herein and proved that he doth not educe Grace by Moral Applications unto the natural Faculties of our Minds but that he creates Grace in us by an immediate Efficiency of Almighty Power And what is so wrought and produced differeth Essentially from any Natural or Moral Habits of our Minds however acquired or improved Sect. 75 Fourthly This Evangelical Holiness is a Fruit and Effect of the Covenant of Grace The Promises of the Covenant unto this purpose we have before on other Occasions insisted on In them doth God declare That he will cleanse and purifie our Natures that he will write his Law in our Hearts put his Fear in our inward parts and cause us to walk in his Statutes in which things our Holiness doth consist Whoever therefore hath any thing of it he doth receive it in the Accomplishment of these Promises of the Covenant For there are not two wayes whereby men may become Holy one by the Sanctification of the Spirit according to the Promise of the Covenant and the other by their own Endeavours without it though indeed Cassianus with some of the Semi-Pelagians dreamed somewhat to that purpose Wherefore that which is thus a Fruit and Effect of the Promise of the Covenant hath an especial Nature of its own distinct from whatever hath not that Relation unto the same Covenant No man can ever be made partaker of any the least Degree of that Grace or Holiness which is promised in the Covenant unless it be by vertue and as a Fruit of that Covenant For if they might do so then were the Covenant of God of none Effect for what it seems to promise in a peculiar Manner may on this Supposition be attained without it which renders it an empty Name Sect. 76 Fifthly Herein consists the Image of God whereunto we are to be renewed This I have proved before and shall afterward have Occasion to insist upon Nothing less than the intire Renovation of the Image of God in our Souls will constitute us Evangelically Holy No series of Obediential Actings no Observance of Religious Duties no Attendance unto Actions amongst men as Morally vertuous and usefull how exact soever they may be or how constant soever we may be unto them will ever render us lovely or holy in the sight of God unless they all proceed from the Renovation of the Image of God in us or that Habitual Principle of spiritual Life and Power which renders us conformable unto him Sect. 77 From what hath been thus briefly discoursed we may take a Prospect of that horrible mixture of Ignorance and Impudence wherewith some contend that the Practice of Moral Vertue is all the Holiness which is required of us in the Gospel neither understanding what they say nor whereof they do affirm But yet this they do with so great a Confidence as to despise and scoffe at any thing else which is pleaded to belong thereunto But this Pretence notwithstanding all the swelling words of vanity wherewith it is set off and vended will easily be discovered to be weak and frivolous For Sect. 78 1 The Name or Expression it self is foreign to the Scripture not once used by the Holy Ghost to denote that Obedience which God requireth of us in and according to the Covenant of Grace Nor is there any sence of it agreed upon by them who so magisterially impose it on others Yea there are many express Contests about the signification of these words and what it is that is intended by them which those who contend about them are not ignorant of and yet have they not endeavoured to reduce the sence they intend unto any Expression used concerning the same matter in the Gospel but all men must needs submit unto it that at