hereby animated and capable of all Vital Acts. Hence he could move eat see hear c. for the natural Effects of this Breath of Life are only intended in this Expression Thus the first Man Adam was made a Living Soul 1 Cor. 15. 45. This was the Creation of Man as unto the essentially constituting Principles of his Nature Sect. 11 With respect unto his Moral Condition and Principle of Obedience unto God it is expressed Gen. 1. 26 27. And God said Let us make Man in our own Image after our likeness and let them have dominion so God created Man in his own Image in the Image of God created he him He made him upright Eccles. 7. 29. perfect in his Condition every way compleat fit disposed and able to and for the Obedience required of him Without Weakness Distemper Disease contrariety of Principles Inclinations or Reasonings An universal Rectitude of Nature consisting in Light Power and Order in his Understanding Mind and Affections was the principal part of this Image of God wherein he was created And this appears as from the Nature of the thing it self so from the Description which the Apostle giveth us of the Renovation of that Image in us by the Grace of Christ Ephes. 4. 24. Col. 3. 10. And under both these Considerations we may weigh the especial Operations of the Spirit of God Sect. 12 First As to the Essential Principles of the Nature of Man it is not for nothing that God expresseth his Communication of a Spirit of Life by his breathing into him God breathed into his Nostrils the Breath of Life The Spirit of God and the Breath of God are the same onely the one Expression is proper the other metaphorical wherefore this breathing is the especial acting of the Spirit of God The Creation of the Humane Soul a Vital Immortal Principle and Being is the immeate Work of the Spirit of God Job 33. 4. The Spirit of God hath made me and the Breath of the Almighty hath given me Life Here indeed the Creation and Production of both the essential parts of Humane Nature Body and Soul are ascribed unto the same Author For the Spirit of God and the Breath of God are the same but several Effects being mentioned causeth a repetition of the same Cause under several names This Spirit of God first made Man or formed his Body of the Dust and then gave him that Breath of Life whereby he became a living Soul So then under this first Consideration the Creation of Man is assigned unto the Holy Spirit for Man was the Perfection of the Inferior Creation and in order unto the Glory of God by him were all other things Created Here therefore are his Operations distinctly declared to whom the perfecting and compleating of all Divine Works is peculiarly committed Sect. 14 Secondly We may consider the moral State and Condition of Man with the Furniture of his Mind and Soul in reference unto his Obedience to God and his enjoyment of him This was the principal part of that Image of God wherein he was created Three things were required to render Man idoneous or fit unto that Life to God for which he was made First An ability to discern the Mind and Will of God with respect unto all the Duty and Obedience that God required of him as also so far to know the Nature and Properties of God as to believe him the only proper Object of all Acts and Duties of Religious Obedience and an all-sufficient Satisfaction and Reward in this World and to Eternity Secondly A free uncontrolled unintangled disposition to every Duty of the Law of his Creation in order unto living unto God Thirdly An ability of Mind and Will with a readiness of complyance in his Affections for a due regular performance of all Duties and abstinence from all Sin These things belonged unto the integrity of his Nature with the uprightness of the State and Condition wherein he was made And all these things were the peculiar Effects of the immediate Operation of the Holy Ghost For although this Rectitude of his Nature be distinguishable and separable from the Faculties of the Soul of Man yet in his first Creation they were not actually distinguished from them nor superadded or infused into them when Created but were concreated with them that is his Soul was made meet and able to live to God as his Sovereign Lord Chiefest Good and Last End And so they were all from the Holy Ghost from whom the Soul was as hath been declared Yea suppose these Abilities to be superadded unto Man's Natural Faculties as Gifts supernatural which yet is not so they must be acknowledged in a peculiar manner to be from the Holy Spirit For in the Restauration of these Abilities unto our minds in our Renovation unto the Image of God in the Gospel it is plainly asserted that the Holy Ghost is the immediate Operator of them And he doth thereby restore his own Work and not take the Work of another out of his Hand For in the New Creation the Father in the way of Authority designs it and brings all things unto an head in Christ Ephes. 1. 10. which retrived his original peculiar Work and the Son gave unto all things a new consistency which belonged unto him from the beginning Col. 1. 16. So also the Holy Spirit renews in us the Image of God the original implantation whereof was his peculiar Work And thus Adam may be said to have had the Spirit of God in his Innocency He had him in these peculiar Effects of his Power and Goodness and he had him according to the Tenor of that Covenant whereby it was possible that he should utterly lose him as accordingly it came to pass He had him not by especial Inhabitation for the whole World was then the Temple of God In the Covenant of Grace founded in the Person and on the Mediation of Christ it is otherwise On whomsoever the Spirit of God is bestowed for the Renovation of the Image of God in him he abides with him for ever But in all Men from first to last all Goodness Righteousness and Truth are the Fruits of the Spirit Ephes. 5. 9. Sect. 15 The Works of God being thus finished and the whole frame of Nature set upon its Wheels it is not deserted by the Spirit of God For as the preservation continuance and acting of all things in the Universe according to their especial Nature and mutual Application of one unto another are all from the powerful and efficacious Influences of Divine Providence so there are particular Operations of the Holy Spirit â—â—nd about all things whether meerly Natural and Animal or also Rational and Moral An Instance in each kind may suffice For the first as we have shewed the Propagation of the succeeding Generations of Creatures and the annual Renovation of the Face of the Earth are ascribed unto him Psal. 104. 30. For as we would own the due and just Powers
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
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
such things are worthy of Death not only do the same but have Pleasure in them that do them When open Profligate Sinners do as it were make themselves up into Societyes encouraging and approving one another in their Abominable Courses so that no Company pleaseth them but such as have obtained an Impudence in sinning then is the greatest Defiance given unto the Holiness and Righteousness of God Now such as these will never seek after Cleansing For why should they do so who are sensible of no Spiritual Pollution nor have the least touch of shame with respect thereunto It is Necessary therefore unto the Duty of Purifying our Souls that we be affected with shame for the Spiritual Defilements which our Nature under the Loss of the Image of God is even rolled in And where this is not it will be but lost Labour that is spent in the Invitation of men to the Cleansing Fountain Sect. 13 3. Let Person so affected be fully satisfied that they can never Cleanse or Purifie themselves by any Endeavours that are meerly their own or by any Means of their own finding out According unto mens Convictions of the Defilements of sin so have and alwayes will their Endeavours be after Purification Hos. 5. 13. And indeed it is the Duty of Believers to purifie themselves more and more in the Exercise of all Purifying Graces and the use of all Means appointed of God for that Purpose 2 Cor. 7. 1. And their neglect thereof is the highest Disadvantage Psal. 38. 5. But men in the state of Nature concerning whom we now treat are no way able to cleanse their Natures or purge themselves He only who can restore repair and renew their Natures unto the Likeness of God can cleanse them But here many fall into Mistakes For when by Reason of their Convictions they can no longer satisfie and please themselves in the Pollution of sin they goe about by Vain attempts of their own to purifie their Souls Hos. 5. 13. Jerem. 2. 22. Job 9. 30 31. their own Sorrow and Repentance and Tears of Contrition and that sorry Amendment of Life they can attain unto shall do this Work for them And every especial defiling Act or every renewed sence of it shall have an especial Act of Duty for its Cleansing But though these things are Good in themselves yet there is required more Wisdom to the right stating of them as to their Causes Respects Ends and Use than they are furnisht withall Hence are they so frequently abused and turned into an effectual Means not only of keeping Men off and at a Distance from Christ but also from a due and acceptable Performance of the very Duties themselves pretended unto For Legal Sorrow or Repentance or meer Legal Convictions being trusted unto will infallibly keep the Soul from coming up unto that Evangelical Repentance which alone God accepts And meer Reformation of Life rested in proves opposite to Endeavours for the Renovation of our Natures But let these Duties be performed however in what Manner you please they are utterly insufficient of themselves to cleanse our Natural Defilements Nor will any seek duely for that which alone is effectual unto this Purpose untill they are fully convinced hereof Let therefore Sinners hear and know whether they will or will not believe it that as by Nature they are wholly desiled and polluted with those Abominations of Sin which render them Loathsom in the sight of God so they have no Power by any Endeavours or Duties of their own to Cleanse themselves but by all they doe to this End they do but farther plunge themselves into the Ditch and encrease their own Defilements yet are all those Duties necessary in their proper Place and unto their proper End 4. It is therefore their Duty to acquaint themselves with that only Remedy in this Case that only Means of Cleansing which God hath appointed and which he makes Effectual One great End of the Revelation of the Will of God from the Foundation of the World of his Institutions and Ordinances of Worship was to direct the Souls and Consciences of Men in and unto the Way of their Cleansing which as it argues his Infinite Love and Care so the great Importance by the Matter it self And one Principal Means which Satan from the Beginning made use of to keep men in their Apostasie from God and to encourage them therein was by supplying them with innumerable Wayes of Purifications suited to the Imaginations of their dark unbelieving and superstitious Minds And in like manner when he designed to draw men off from Christ and the Gospel under the Papacy he did it principally by the suggestion of such present and future Purgatories of Sin as might comply with their Lusts and Ignorance of so great Importance is it therefore to be acquainted with the only true real Way and Means hereof And there are two Considerations that are suited to excite the Diligence of Sinners in this Enquiry 1. The Weight that is laid on this Matter by God himself 2. The Difficulty of attaining an Acquaintance with it And 1 as hath been observed any one by considering the Legal Institutions of Old will see what weight God layes hereon No Sacrifice had any respect unto sin but there was somewhat Peculiar in it that was for its Cleansing And there were sundry Ceremonious Ordinances which had no other End but only to purifie from Uncleannesses 2 Among all the Promises of the Old Testament concerning the Establishment of the New Covenant and the Grace thereof which are Many and Precious there are none more Eminent than those which concern our Cleansing from sin by the Administration of the Spirit through the Blood of Christ. Some of them have been mentioned before Which also farther manifests the Care that God hath taken for our Instruction herein 3 There is nothing more pressed on us nothing more frequently proposed unto us in the Gospel than the Necessity of our Purification and the only Way of Effecting it If therefore either Instructions or Promises or Precepts or all concurring may evidence the Importance of a Duty then is this manifested to partake therein And those who will preferre the Guidance of Carnal Reason and vain Traditions before these Heavenly Directions shall live in their Ignorance and dye in their Sins 2 ly The Difficulty of attaining an Acquaintance with it is to be duely considered It is a part of the Mystery of the Gospel and such a part as is among those which the Wisdom of the World or Carnal Reason esteemeth Foolishness It is not easily admitted nor received that we can no otherwise be cleansed from our sins but by the sprinkling of that Blood which was shed so long ago Yet this and no other way doth the Scripture propose unto us To fancy that there is any cleansing from sin but by the Blood of Christ is to overthrow the Gospel The Doctrine hereof are Persons therefore obliged to enquire after and come
Duties private publick of Piety of Righteousness towards our selves or others Titus 2. 12. This is the Rule of our Holiness So far as what we are and what we doe answers thereunto so far are we holy and no further Whatever Acts of Devotion or Duties of Morality may be performed without respect hereunto belong not to our Sanctification Sect. 4 2. As there is a Rule of our Performance of this Obedience so there is a Rule of the Acceptance of our Obedience with God And this is the Tenor of the New Covenant Gen. 17. 1. What answers hereunto is accepted and what doth not so is rejected both as to the Universality of the whole and the Sincerity that accompanyes each particular Duty in it And these two things Vniversality and Sincerity answer now as to some certain Ends the Legal Perfection at first required of us In the Estate of Original Righteousness the Rule of our Acceptance with God in our Obedience was the Law and Covenant of Works And this required that it should be absolute perfect in Parts and Degrees without the least intermixture of sin with our good or interposition of it in the least Instance which was inconsistent with that Covenant But now although we are renewed again by Grace in the Image of God really and truely yet not absolutely nor perfectly but only in part We have yet remaining in us a contrary Principle of Ignorance and Sin which we must alwayes conflict withall Gal. 5. 16 17. Wherefore God in the Covenant of Grace is pleased to accept of that Holy Obedience which is universal as to all Parts in all known Instances of Duty and sincere as to the Manner of their Performance What in particular is required hereunto is not our present Work to declare I only aim to fix in general the Rule of the Acceptance of this Holy Obedience Now the Reason hereof is not that a Lower and more imperfect kind of Righteousness Holiliness and Obedience will answer all the Ends of God and his Glory now under the New Covenant than would have done so under the Old Nothing can be imagined more distant from the Truth or more dishonourable to the Gospel nor that seems to have a nearer approach unto the making of Christ the Minister of sin For what would he be else if he had procured that God would accept of a weak imperfect Obedience accompanyed with many failings infirmities and sins being in nothing compleat in the Room and stead of that which was compleat perfect and absolutely sinless which he first required of us Yea God having determined to exalt and glorifie the Holy Properties of his Nature in a more eminent and Glorious manner under the New Covenant than the Old for which Cause and End alone it is so exalted and preferred above it it was necessary that there should be a Righteousness and Obedience required therein far more compleat eminent and glorious than that required in the other But the Reason of this Difference lyes solely herein that our Evangelical Obedience which is accepted with God according to the Tenor of the New Covenant doth not hold the same place which our Obedience should have had under the Covenant of Works For therein it should have been our Righteousness absolutely before God that whereby we should have been Justified in his sight even the Works of the Law and for which in a due Proportion of Justice we should have been Eternally rewarded But this place is now filled up by the Righteousness and Obedience of Christ our Mediator which being the Obedience of the Son of God is far more eminent and glorious or tends more to the Manifestation of the Properties of Gods Nature and therein the Exaltation of his Glory than all that we should have done had we abode steadfast in the Covenant of Works Whereunto then it may be some will say serves our Holiness and Obedience and what is the Necessity of it I must deferre the answering of this Enquiry unto its proper place where I shall prove at large the Necessity of this Holiness and demonstrate it from its proper Principles and Ends. In the mean time I say only in general that as God requireth it of us so he hath appointed it as the only means whereby we may express our Subjection to him our Dependance on him our Fruitfulness and Thankfulness the only Way of our Communion and Entercourse with him of using and improving the Effects of his Love the Benefits of the Mediation of Christ whereby we may glorifie him in this World and the only orderly way whereby we may be made meet for the Inheritance of the Saints in Light which is sufficient in general to manifest both its Necessity and its use These things being then in general premised I shall comprize what I have further to offer in the Declaration and Vindication of Gospel-Sanctification and Holiness in the two ensuing Assertions Sect. 5 1. There is wrought and preserved in the Minds and Souls of all Believers by the Spirit of God a supernatural Principle or Habit of Grace and Holiness whereby they are made meet and enabled to live unto God and perform that Obedience which he requireth and accepteth through Christ in the Covenant of Grace essentially or specifically distinct from all natural Habits intellectual and moral however or by what Means soever acquired or improved 2. There is an immediate Work or effectual Operation of the Holy Spirit by his Grace required unto every Act of holy Obedience whether internal only in Faith and Love or external also that is unto all the holy Actings of our Vnderstandings Wills and Affections and unto all Duties of Obedience in our Walking before God The First of these Assertions I affirm not only to be true but of so great weight and importance that our Hope of Life and Salvation depends thereon and it is the second great Principle constituting our Christian Profession And there are Four things that are to be confirmed concerning it 1 That there is such an Habit or Principle supernatural Infused or Created in Believers by the Holy Ghost and alwayes abiding in them 2 That according to the Nature of all Habits it inclines and disposeth the Mind Will and Affections unto Acts of Holiness suitable unto its own Nature and with regard unto its proper End and to make us meet to live unto God 3 It doth not only encline and dispose the Mind but gives it Power and enables it to live unto God in all Holy Obedience 4 That it differs specifically from all other Habits Intellectual or Morall that by any Means we may acquire or attain or spiritual Gifts that may be conferred on any Persons whatever Sect. 6 In the handling of these things I shall manifest the Difference that is between a spiritual supernatural Life of Evangelical Holiness and a Course of Moral Vertue which some to the rejection of the Grace of our Lord Jesus Christ do endeavour to substitute in the Room
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
obtain Rom. 11. 7. and His Foundation standeth sure 2 Tim. 1. 19. His Purpose which is according unto Election is unchangeable and therefore the final Perseverance and Salvation of those concerned in it are everlastingly secured This is the Design of the Apostles Discourse Rom. 8. from v. 28. unto the end Because of the immutability of Gods Eternal Purpose in our Predestination and his effectual gracious Operations in the Pursuit and for the Execution thereof the Elect of God shall infallibly be carryed through all even the most dreadfull Oppositions that are made against them and be at length safely Landed in Glory And there is no greater Encouragement to grow and persist in Holiness then what is administred by this Assurance of a blessed End and Issue of it Sect. 22 Those have had Experience of that spiritual slumber and sloath which Vnbelief will cast us under of those Weaknesses Discouragements and Despondencies which Vncertainties Doubts Fears and Perplexities of what will be the Issue of things at last with them doe cast upon the Souls of men how Duties are discouraged spiritual Endeavours and Diligence are impaired Delight in God weakened and Love cooled by them will be able to make a right Judgement of the Truth of this Assertion Some think that this Apprehension of the immutability of Gods Purpose of Election and the Infallibility of the Salvation of Believers on that Account tends only to Carelesness and Security in sin and that to be alwayes in Fear Dread and Uncertainty of the End is the only Means to make us Watchfull unto Duties of Holiness It is very sad that any man should so far proclaim his inexperience and unacquaintedness with the Nature of Gospel Grace and Genius and Inclination of the New Creature and the proper workings of Faith as to be able thus to argue without a Check put upon him by himself and from his own Experience It is true were there no Difference between Faith and Presumption no Difference between the Spirit of Liberty under the Covenant of Grace and that of Bondage under the Old Covenant no Spirit of Adoption given unto Believers no Filial genuine Delight in and Adherence unto God ingenerated in them thereby there might be something in this Objection But if the Nature of Faith and of the New Creature the Operations of the one and Disposition of the other are such as they are declared to be in the Gospel and as Believers have Experience of them in their own Hearts men do but bewray their Ignorance whilest they contend that the Assurance of Gods unchangeable Love in Christ flowing from the Immutability of his Councel in Election doth any way impeach or doth not effectually promote the Industry of Believers in all Duties of Obedience Sect. 23 Suppose a Man that is on his Journey knoweth himself to be in his right Way and that passing on therein he shall certainly and infallibly come to his Journeys End especially if he will a little quicken his speed as Occasion shall require will you say that this is enough to make such a man Careless and Negligent and that it would be much more to his Advantage to be lost and bewildred in uncertain Paths and Wayes not knowing whither he goes nor whether he shall ever arrive at his Journeys End Common Experience declares the contrary as also how momentary and useless are those violent Fits and Gusts of Endeavours which proceed from Fear and Vncertainty both in things Spiritual and Temporal or Civil Whilest men are under the Power of Actual Impressions from such Fears they will convert to God yea that they will Momento turbinis and perfect Holiness in an instant But so soon as that Impression wears off as it will doe on every Occasion and upon none at all such Persons are as dead and cold towards God as the Lead or Iron which ran but now in a fiery stream is when the Heat is departed from it It is that Soul alone ordinarily which hath a comfortable Assurance of Gods Eternal Immutable Electing Love and thence of the blessed End of its own Course of Obedience who goeth on constantly and evenly in a Course of Holiness quickening his Course and doubling his speed as he hath Occasion from Trials or Opportunities And this is the very Design of our Apostle to explain and confirm Heb. 6. from the tenth Verse unto the end of the Chapter as is declared elsewhere Sect. 24 It appears from what hath been discoursed that the Electing Love of God is a powerfull constraining Motive unto Holiness and that which proves invincibly the Necessity of it in all who intend the Eternal Enjoyment of God But it will be said That if it be supposed or granted that those who are Actually Believers and have a sence of their Interest herein may make the use of it that is pleaded yet as for those who are unconverted or are otherwise uncertain of their spiritual State and Condition nothing can be so discouraging unto them as this Doctrine of Eternal Election Can they make any other Conclusion from it but that If they are not Elected all Care and Pains in and about Duties of Obedience are Vain if they are they are Needless The Removal of this Objection shall put a Close unto our Discourse on this Subject And I Answer Sect. 25 1 That we have shewed already that this Doctrine is revealed and proposed in the Scripture principally to acquaint Believers with their Priviledge Safety and Fountain of their Comforts Having therefore proved its Vsefulness unto them I have discharged all that is absolutely needfull to my present Purpose But I shall shew moreover that it hath its proper Benefit and Advantage towards others also For 2 Suppose the Doctrine of Personal Election be Preached unto Men together with the other Sacred Truths of the Gospel Two Conclusions it is possible may by sundry Persons be made from it First That whereas this is a Matter of great and Eternal Moment unto our Souls and there is no way to secure our Interest in it but by the Possession of its Fruits and Effects which are saving Faith and Holiness we will we must it is our Duty to use our utmost Endeavours by Attaining of them and Growth in them to make our Election sure And herein if we be sincere and diligent we shall not sail Others Secondly may conclude That if it be so indeed that those who shall be saved are chosen thereunto before the Foundation of the World then it is to no Purpose to go about to Believe or Obey seeing all things must fall out at last according as they were Fore-ordained Now I ask which of these Conclusions is I will not say most suited unto the Mind and Will of God with that Subjection of Soul and Conscience which we owe to his Soveraign Wisdom and Authority but whether of them is the most rational and most suitable to the Principles of sober Love of our selves and Care of our Immortal
whence voluntary and meritorious 146 9 Obligation unto Holiness no less under the Gospel than under the Law 535 6 All Obstacles removed by effectual Grace 270 30 Obstinacy and Stubbornness of the Heart by Nature 277 45 Obstructions of the Growth of Holiness 350 10 Occasions of spiritual decays in Grace 354 How Christ Offered himself to God through the Eternal Spirit 143 8 Office of Witness-bearing unto the Lord Christ discharged by the Holy Spirit 149 13 One singular Spirit of God declared in the Scripture 33 8 The Holy Spirit One dividing as he pleaseth to others 94 21 Operations of the Spirit called the Spirit by a Metonymy 33 8 Divine Operations of all sorts ascribed to the Holy Spirit 59 24 All Divine Operations ascribed unto God absolutely 68 1 Operations of the Holy Spirit on the Humane Nature of Christ of two sorts 128 2 Operations of the Holy Spirit on the Humane Nature of Christ notwithstanding its personal Vnion with the Son 129 3 Operations of the Holy Spirit in Conversion suited unto the Powers of our Souls 270 31 Two-fold Operation of Christ as Three in One 162 Opening of the Heavens what it signifies 52 15 Opinions in the Primitive Church falsly fathered on spiritual Revelations 15 19 Opposition to the Spirit of God and his Works with the Grounds of it 21 25 Pretences of Opposition unto the Spirit of God examined 21 25 Oppositions against the Church suppressed by the Spirit of God 78 16 No Opposition between Gods Commands and his Grace 167 Vniversal Opposition between Sin and Grace 477 7 Order of Divine Dispensations dependeth on the Order of the subsistence of the Divine Persons 39 14 Order of subsistence of the Holy Spirit in the Blessed Trinity 66 33 Order of Operation depending on the Order of Subsistence not the Order of Promination ibid. Outward Order in the Church of no use without the Presence and Work of the Spirit 158 4 Order in Subsistence gives Order in Operation 162 Order of the Mind in its first Creation 212 15 Order of the Gospel inverted by Prejudices 235 58 Order of Precedency in the Acts of Sanctification 410 1 Skill in the Original Text necessary to the Exposition of the Scripture 30 4 Original of all things in their several kinds 73 9 Original of the Spirits Acting in all his Works towards the Church 89 15 Where Original Sin is denyed Regeneration cannot be effected 186 24 Original Order of our Souls wherein it consisted 568 6 Outward Manner and wayes of Divine Revelations 106 11 P. Pains of Death how loosed towards Christ. 147 11 Vanity of Papal Inventions for the Purification of Sin 379 380 Partial departure of the Spirit from any 91 19 Partial Works deceitfull 369 Two Parts of the Life of God 423 16 Particular good End not sufficient to render a Duty Good or Holy 441 44 Peace with God preserved by Sanctification 323 3 How God sanctifieth us as the God of Peace ibid. Pelagius his Artifices 177 9 Doctrine of Pelagius 183 20 Pelagianism renewed 255 5 Pelagianisme reduced unto its Head 256 7 Difference between Pelagians and Semi-Pelagians 262 19 Pelagian Grace inconsistent with Prayer 265 24 Pelagius his Prayer 266 25 Pelagian Grace rejected 458 73 Pen-men of the Scripture whether all holy 111 18 Pen-men of the Scripture not left unto the use of their own Natural Abilities 114 20 Sinless Perfection not attainable in this Life 547 25 Persecution of Erring Persons vain and fruitless 19 20 23 Person of the Spirit and his Operations distinguished 33 8 Third Person in the Trinity whence called the Spirit 34 9 Person of the Father the Fountain of the Trinity 38 13 Some things not proper to a Person assigned to the Holy Ghost in what sence 48 9 The Person of the Holy Spirit not poured out but his Gifts and Graces 87 13 Every Divine Person Author of the same Work 68 1 The Person of Christ how the Fountain of all Grace 455 The whole Person of a Believer the subject of Sanctification 365 Divine Persons succeeded not to each other in their Operations 70 3 Manifestation of the distinction of Persons in the Divine Nature a great End in the Work of the New Creation 155 2 All Personal Properties assigned unto the Holy Spirit in the Scripture 48 8 Personal Vnion or the Subsistence of both the Natures of Christ in one Person the necessary Consequent of Assumption 129 5 Personality of the Holy Spirit from John 14. 15 16. 60 61 25 Perswasive Efficacy of the Word Preached 258 12 Perswasion conferres no Strength 262 21 Perswasions enable not men to convert themselves 266 25 Perswasions of Perfection ruinous to Holiness 355 Pharisaical Confidence 397 12 Wise Philosophers of Old the greatest Despisers of the Gospel 221 222 Physical Operations of Grace proved 269 29 Pleas for Balaam answered 111 112 19 Pleas of Pelagians 263 21 Vain Pleas for the Power of Free-will in Opposition to the Aids of the Spirit 471 15 Pleas for Holiness by unholy persons uncomely and dangerous 498 2 Pleas for Moral Vertue examined 506 15 Pollution or spiritual Defilement in Sin 372 3 Pollution of Sin that property of it whereby it is opposed to the Holiness of God 374 4 Habitual Pollution inconsistent with any Holiness 378 Pouring forth of the Spirit 86 11 Pouring forth of the Spirit alwayes respects the times of the Gospel 87 12 Power ascribed unto the Holy Spirit 58 22 Powers and Operations of Secondary Causes to be owned 77 15 Power of the Mind with respect unto spiritual things examined 216 23 Power in the Mind by Nature to discern spiritual things 221 30 Power of spiritual Darkness 227 43 Power of Darkness in the Devil 228 45 Powers and Duties of the Mind 236 60 Power unto Obedience in the State of Innocency 241 8 Power in Natural men beyond what they do or will use 245 20 Power in the Faculties of Nature as Corrupted 250 29 Power of the Word to prevail on the Souls of Men whereon it depends 258 13 Spiritual Power in the Habit of Holiness 432 31 Commands of the Covenant respect the Power administred in the Covenant 432 30 Spiritual Power wherein it consists 432 31 No Power in Believers unto Duties of Holy Obedience without assistance of the Spirit 465 c. Power administred by Christ enabling us to be Holy 502 8 No Power given by one Covenant to fulfill the Commands of the other 544 20 All power unto Obedience from Grace 546 22 Two-fold power necessary unto Obedience 547 26 Practice of Moral Vertue not Gospel Holiness 459 77 Pravity of Sin with respect unto the Holiness of God Two-fold 377 6 Praying for the Spirit prescribed as our Duty 123 124 5 Difference between the Prayers of Wicked men and of Believers 164 6 Prayers of the Church prove Effectual Grace 265 24 Prayers for Grace and Holiness of what Nature 348 349 9 Prayer for the Holy Spirit in what sence 357 2
the Church until it was accomplished towards them Acts 1. 4 5 8. They would have been again embracing his humane Nature and rejoycing in it But as he said unto Mary touch me not John 20 17. to wean her from any carnal consideration of him so he instructs them all now to look after and trust unto the Promise of the Holy Ghost Hence is that of our Apostle though we have known Christ after the flesh yet now henceforth know we him no more 2 Cor. 5. 16. For although it was a great Priviledg to have known Christ in this World after the flesh yet it was much greater to enjoy him in the Dispensation of the Spirit And this was spoken by the Apostle as the Ancients judge to rebuke the boasting of some about their seeing the Lord in the Flesh who were thereon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he directs unto a more excellent knowledg of him It is in vain pretended that it was the Apostles only and it may be some of the Primitive Christians who were concerned in this Promise For although the Holy Ghost was bestowed on them in a peculiar manner and for especial Ends yet the Promise in general belongs unto all Believers unto the End of the World For as to what concerns his Gracious Operations whatever the Lord Christ prayed for for them and so promised unto them as the Spirit was procured for them on his Prayer Joh. 17. 16 17. he prayed not for it for them alone but for them also which should believe on him through their word John 17. 20. And his Promise is to be with his always even unto the End of the World Math. 28. 20. As also that wherever two or three are gathered together in his Name there he would be in the midst of them Math. 18. 20 which he is no otherwise but by his Spirit For as for his Humane Nature the Heavens must receive him until the times of the Restitution of all things Acts 3. 21. And this one Consideration is sufficient to evince the importance of the Doctrine and things which concern the Holy Spirit For is it possible that any Christian should be so supinely negligent and careless so inconcerned in the Things whereon his Present Comforts and future Happiness do absolutely depend as not to think it his Duty to inquire with the greatest Care and Diligence into what our Lord Jesus Christ hath left unto us to supply his Absence and at length to bring us unto himself He by whom these things are despised hath neither Part nor Lot in Christ himself For if any Man hath not the Spirit of Christ he is none of his Rom. 8. 9. Sect. 11 Secondly The great work of the Holy Ghost in the Dispensation and Ministration of the Gospel unto all the Ends of it is another evidence unto the same Purpose Hence the Gospel it self is called the Ministration of the Spirit in opposition to that of the Law which is called the Ministration of the Letter and of Condemnation 2 Cor. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministry of the Spirit is either that Ministry which the Spirit makes effectual or that Ministry whereby the Spirit in his Gifts and Graces is communicated unto Men. And this is that which gives unto the Ministry of the Gospel both its Glory and its Efficacy Take away the Spirit from the Gospel and you render it a dead Letter and leave the New-Testament of no more use unto Christians than the Old-Testament is of unto the Jews It is therefore a mischievous imagination proceeding from Ignorance Blindness and Unbelief that there is no more in the Gospel but what is conteyned under any other Doctrine or Declaration of Truth that it is nothing but a Book for men to exercise their Reason in and upon and to improve the things of it by the same Faculty For this is to separate the Spirit or the Dispensation of the Spirit from it which is in Truth to destroy it And therewith is the Covenant of God rejected which is that his Word and Spirit shall go together Isa. 59. v. 20. 21. We shall therefore God assisting manifest in our Progress that the whole Ministry of the Gospel the whole Use and Efficacy of it do depend on that Ministration of the Spirit wherewith according to the Promise of God it is accompanied If therefore we have any concernment in or have ever received any benefit by the Gospel or the Ministration of it we have a signal Duty lying before us in the matter in hand Sect. 12 Thirdly There is not any Spiritual or Saving-Good from first to last communicated unto us or that we are from and by the Grace of God made Partakers of but it is revealed to us and bestowed on us by the Holy Ghost He who hath not an immediate and especial Work of the Spirit of God upon him and towards him did never receive any especial Love Grace or Mercy from God For how should he so do Whatever God works in us and upon us he doth it by his Spirit He therefore who hath no Work of the Spirit of God upon his heart did never receive either Mercy or Grace from God For God giveth them not but by his Spirit A disclamure therefore of any Work of the Spirit of God in us or upon us is a disclamure of all Interest in his Grace and Mercy And they may do well to consider it with whom the Work of the Spirit of God is a Reproach When they can tell us of any other way whereby a Man may be made Partaker of Mercy and Grace we will attend unto it in the mean time we shall prove from the Scripture this to be the way of God Sect. 13 Fourthly There is not any thing done in us or by us that is Holy and Acceptable unto God but it is an Effect of the Holy Spirit it is of his operation in us and by us Without him we can do nothing For without Christ we cannot Joh. 15. 5. And by him alone is the Grace of Christ communicated unto us and wrought in us By him we are Regenerated by him we are Sanctified by him are we Cleansed by him are we Assisted in and unto every Good Work Particular instances to this Purpose will be afterwards insisted on and proved And it is our unquestionable concernment to enquire into the Cause and Spring of all that is Good in us wherein also we shall have a true discovery of the Spring and Cause of all that is Evil without a competent knowledge of both which we can do nothing as we ought Sect. 14 Fiftly God lets us know that the only peculiarly remediless Sin and way of sinning under the Gospel is to sin in an especial manner against the Holy Ghost And this of it self is sufficient to convince us how needful it is for us to be well instructed in what concerns him For there is somewhat that doth so which is
Church They praying by his especial Guidance and Assistance say Come or Preachers say unto others Come and the Bride or the Body of the Church acted by the same Spirit joyn with them in this great Request and Supplication and thereunto all Believers are invited in the following words and let him that heareth say Come Sect. 10 All these things were necessary to be premised in general as giving some insight into the Nature of the Operations of the Holy Spirit in us and towards us And hereby we have made our Way plain to the consideration of his especial Works in the Calling Building and Carrying on the Church unto Perfection Now all his Works of this kind may be reduced unto three Heads 1. Of Sanctifying Grace 2. Of Especial Gifts 3. Of peculiar Evangelical Priviledges Only we must observe that these things are not so distinguished as to be negatively contradistinct to each other for the same thing under several Considerations may be all these a Grace a Gift and a Priviledg All that I intend is to reduce the Operations of the Holy Spirit unto these Heads casting each of them under that which it is most eminent in and as which it is most directly proposed unto us And I shall begin with his Work of Grace BOOK III. VVORK OF THE HOLY SPIRIT IN THE New Creation BY REGENERATION CHAP. I. 1. The New Creation Compleated 2. Regeneration the especial Work of the Holy Spirit 3 4 5 6 7 8 9. Wrought under the Old Testament but clearly revealed in the New And 10 11 12. is of the same kind in all that are Regenerate 13 14. The Causes and Way of it being the same in all 15 16. It consisteth not in Baptism alone Nor 17 18. in a Moral Reformation of Life But 19 20. a New Creature is Formed in it whose 21 22. Nature is declared and 23. farther explained 24. Denial of the Original Depravation of Nature the Cause of many Noxious Opinions 25 26. Regeneration consisteth not in Enthusiaslick Raptures their Nature and Danger 27. The whole Doctrine necessary dâ—spised corrupted vindicated Sect. 1 WE have formerly declared the Work of the Holy Spirit in Preparing and Forming the Natural Body of Christ. This was the beginning of the New Creation the Foundation of the Gospel-State and Church But this was not the whole of the Work he had to do As he had provided and prepared the Natural Body of Christ so he was to prepare his Mystical Body also And hereby the Work of the New Creation was to be compleated and perfected And as it was with respect unto him and his Work in the Old Creation so was it also in the New All things in their first production had Darkness and Death upon them For the Earth was Void and without Form and Darkness was upon the Face of the Deep Gen. 1. 2. Neither was there any thing that had either Life in it or Principle of Life or any Disposition thereunto In this condition he moved on the prepared Matter preserving and cherishing of it and communicating unto all things a Principle of Life whereby they were animated as we have declared It was no otherwise in the New Creation There was a Spiritual Darkness and Death came by sin on all Mankind Neither was there in any Man living the least Principle of Spiritual Life or any Disposition thereunto In this State of things the Holy Spirit undertaketh to create a New World New Heavens and a New Earth wherein Righteousness should dwell And this in the first place was by his Effectual Communication of a New Principle of Spiritual Life unto the Souls of God's Elect who were the Matter designed of God for this Work to be wrought upon This he doth in their Regeneration as we shall now manifest Sect. 2 1. Regeneration in Scripture is every-where assigned to be the proper and peculiar Work of the Holy Spirit John 3. 3 4 5 6. Jesus answered and said unto Nicodemus Verily verily I say unto thee Except a Man be born again he cannot see the Kingdom of God Nicodemus saith unto him How can a Man be born when he is old can he enter the second time into his Mothers Womb and be born Jesus answered Verily verily I say unto thee Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit It was an ancient knowing Teacher of the Church of the Jews a Master in Israel whom our Blessed Saviour here discourseth withal and instructs For on the consideration of his Miracles he concluded that God was with him and came to enquire of him about the Kingdom of God Our Saviour knowing how all our Faith and Obedience to God and all our Acceptance with him depended on our Regeneration or being born again acquaints him with the necessity of it wherewith he is at first surprized Wherefore he proceeds to instruct him in the Nature of the Work whose necessity he had declared And this he describes both by the Cause and the Effect of it For the Cause of it he tells him it is wrought by Water and the Spirit By the Spirit as the Principal Efficient Cause and by Water as the Pledg Sign and Token of it in the initial Seal of the Covenant the Doctrine whereof was then preached amongst them by John the Baptist or the same thing is intended in a redoubâ—ed Expression the Spirit being signified by the Water also under which Notion he is often promised Sect. 3 Hereof then or of this Work the Holy Spirit is the Principal Efficient Cause whence he in whom it is wrought is said to be born of the Spirit v. 8. so is every one that is born of the Spirit And this is the same with what is delivered Chap. 1. v. 13. Who are born not of Blood nor of the Will of the Flesh nor of the Will of Man but of God The Natural and Carnal Means of Blood Flesh and the Will of Man are rejected wholly in this Matter and the whole Efficiency of the New Birth is ascribed unto God alone His Work answers what-ever Contribution there is unto Natural Generation from the Will and Nature of Man For these things are here compared and from its Analogie unto Natural Generation is this Work of the pirit called Regeneration so in this place is the Allusion and Opposition between these things expressed by our Saviour That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit v. 6. And herein also we have a farther Description of this Work of the Holy Spirit by its Effect or the Product of it It is Spirit a new Spiritual Being Creature Nature Life as shall be declared And because there is in it a Communication of a new Spiritual Life it is called a Vivification or quickning with respect unto the State wherein all Men
consists our Renovation in Knowledg after the Image of him who created us Col. 3. 10. And 2. the Principle it self infused into us created in us is called the New Man v. 24. That is the New Creature before-mentioned and called the New Man because it consists in the universal change of the whole Soul as it is the principle of all Spiritual and Moral Actions And 1. it is opposed unto the Old Man vers 23. put off the Old Man and put on the New Man vers 22 24. Now this Old Man is the corruption of our Nature as that Nature is the Principle of all Religious Spiritual and Moral Actions as is evident Rom. 6. 6. It is not a corrupt Conversation but the Principle and Root of it For it is distinguished both from the Conversation of Men and those corrupt lusts which are exercised therein as to that Exercise And 2. it is called the New Man because it is the Effect and Product of God's Creating Power and that in a way of a New Creation see Ephes. 1. 18. Col. 2. 12 13. 2 Thess. 1. 11. and it is here said to be Created after God v. 24. Now the Object of a Creating Act is an instantaneous Production What-ever preparations there may be for it and dispositions unto it the bringing forth of a new Form and Being by Creation is in an instant This therefore cannot consist in a mere Reformation of Life So are we said herein to be the Workmanship of God created in Christ Jesus unto good Works Ephes. 2. 10. There is a Work of God in us precedeing all our good Works towards him For before we can work any of them in order of Nature we must be the Workmanship of God created unto them or enabled Spiritually for the performance of them Sect. 22 Again This New Man whereby we are born again is said to be created in Righteousness and true Holiness That there is a respect unto Man created in Innocency wherein he was made in the Image of God I suppose will not be denyed It is also expressed Col. 3. 10. You have put on the New Man which is renewed in Knowledg after the Image of him that created him Look then what was or wherein consisted the Image of God in the First Man thereunto answers this New Man which is created of God Now this did not consist in Reformation of Life no nor in a course of vertuous Actions For he was created in the Image of God before he had done any one good thing at all or was capable of so doing But this Image of God consisted principally as we have evinced elsewhere in the Uprightness Rectitude and Ability of his whole Soul his Mind Will and Affections in unto and for the Obedience that God required of him This he was endowed withal antecedently unto all voluntary Actions whereby he was to live to God Such therefore must be our Regeneration or the Creation of this New Man in us It is the begetting infusing creating of a new saving Principle of Spiritual Life Light and Power in the Soul antecedent unto true Evangelical Reformation of Life in Order of Nature enabling Men thereunto according unto the Mind of God Sect. 23 Hereunto accords that of our Saviour Luk. 6. 43. A good Tree bringeth not forth corrupt Fruit neither doth a corrupt Tree bring forth good Fruit compared with Matth. 7. 18. The Fruit followeth the Nature of the Tree And there is no way to change the Nature of the Fruit but by changing the Nature of the Tree which brings it forth Now all Amendment of Life in Reformation is but Fruit Matth. 3. 10. But the changing of our Nature is antecedent hereunto This is the constant Course and Tenor of the Scripture to distinguish between the Grace of Regeneration which it declares to be an immediate supernatural Work of God in us and upon us and all that Obedience Holiness Righteousness Vertue or what-ever is good in us which is the Consequent Product and Effect of it Yea God hath declared this expresly in his Covenant Ezek. 36. 25 26 27. Jer. 31. 33. Chap. 32. 39 40. The Method of God's proceeding with us in his Covenant is that he first washeth and cleanseth our Natures takes away the Heart of Stone gives an Heart of Flesh writes his Law in our Hearts puts his Spirit in us wherein as shall be evidenced the Grace of Regeneration doth consist The Effect and Consequent hereof is That we shall walk in his Statutes keep his Judgments and do them that is reform our Lives and yeeld all Holy Obedience unto God wherefore these things are distinguished as Causes and Effects See to the same purpose Rom. 6. 3 4 5 6. Col. 3. 1 5. Ephes. 2. 10. Chap. 4. 23 24 25. This I insist upon still on supposition that by Reformation of Life all Actual Obedience is intended For as to that kind of Life which is properly called a moral course of Life in opposition to open Debaucheries and Unrighteousness which doth not proceed from an internal Principle of Saving Grace It is so far from being Regeneration or Grace as that it is a thing of no acceptation with God absolutely what-ever Use or Reputation it may be of in the World Sect. 24 And yet further This Work is described to consist in the Sanctification of the whole Spirit Soul and Body 1 Thess. 5. 23. And if this be that which some men intend by Reformation of Life and Moral Vertue they must needs win much esteem for their clearness and perspicuity in teaching Spiritual Things For who would not admire them for such a Definition of Morality namely that it is the principal Sanctification of the whole Spirit Soul and Body of a Believer by the Holy Ghost But not to dwell longer on this Subject There is no description of the Work of Regeneration in the Scripture in its Nature Causes or Effects no Name given unto it no promise made of it nothing spoken of the Wayes Means or Power by which it is wrought but is inconsistent with this bold Pelagian Figment which is destructive of the Grace of Jesus Christ. The ground of this Imagination that Regeneration consists in a Moral Reformation of Life ariseth from a denial of Original Sin or an inherent habitual corruption of Nature For the Masters unto the Men of this Perswasion tell us that what-ever is of vice or defilement in us it is contracted by a custom of sinning only And their Conceptions hereof do regulate their Opinions about Regeneration For if Man be not originally corrupted and polluted if his Nature be not depraved if it be not possessed by and under the Power of evil Dispositions and Inclinations it is certain that he stands in no need of an inward Spiritual Renovation of it It is enough for such a one that by change of Life he renounce a custom of sinning and reform his Conversation according to the Gospel which in himself he hath power to do
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
Ray of Supernatural Light The Light of a Natural Conscience will convince Men of and reprove them for actual sins as to their Guilt Rom. 2. 14 15. But the meer Light of Nature is dark and confused about its own Confusion Some of the Old Philosophers discerned in general that our Nature was disordered and complained thereof But as the Principal Reason of their Complaints was because it would not throughout serve the Ends of their Ambition so of the Causes and Nature of it with respect unto God and our Eternal Condition they knew nothing of it at all Nor is it discerned but by a Supernatural Light proceeding immediately from the Spirit of God If any therefore have an Heart or Wisdom to know their own Pollution by sin without which they know nothing of themselves unto any Purpose let them pray for that Directing Light of the Spirit of God without which they can never attain to any usefull Knowledge of it 2. Those who would indeed be purged from the Pollution of Sin must endeavour to be affected with it suitably to the Discovery which they have made of it And as the proper Effect of the Guilt of sin is Fear so the proper Effect of the Filth of sin is Shame No man who hath read the Scriptures can be ignorant how frequently God calls on men to be ashamed and confounded in themselves for the Pollutions and Uncleannesses of their sin So is it expressed in Answer unto what he requires O my God I am ashamed and blush to lift up my face to thee my God because of our Iniquities Ezra 9. 6. And by another Prophet We lye down in our shame and our Confusion covereth us for we have sinned against the Lord our God Jerem. 3. 25. And many other such Expressions are there of this Affection of the Mind with respect unto the Pollution of sin But we must observe that there is a Two-fold shame with respect unto it 1 That which is Legal or the product of a meer Legal Conviction of Sin Such was that in Adam immediately after his Fall And such is that which God so frequently calls open and profligate sinners unto A shame accompanyed with Dread and Terrour and from which the sinner hath no Relief unless in such sorry Evasions as our First Parents made use of And 2 There is a shame which is Evangelical arising from a mixed Apprehension of the Vileness of sin and the Riches of Gods Grace in the Pardon and Purifying of it For although this latter gives Relief against all terrifying discouraging Effects of shame yet it encreaseth those which tend to genuine self-Abasement and Abhorrency And this God still requires to abide in us as that which tends to the Advancement of his Grace in our Hearts This is fully Expressed by the Prophet Ezek. 16. 60 61 62 63. I will remember my Covenant with thee in the Dayes of thy Youth and I will establish unto thee an Everlasting Covenant then shalt thou remember thy Wayes and be ashamed and I will establish my Covenant with thee and thou shalt know that I am the Lord that thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God There is a shame and Confusion or face for sin that is a Consequent yea an Effect of Gods renewing his Covenant and thereby giving in the full Pardon of sin as being pacified And the Apostle asks the Romans what Fruit they had in those things whereof they were now ashamed Chap. 6. 21. Now after the Pardon of them they were yet ashamed from the Consideration of their Filth and Vileness But it is shame in the First sence that I here intend as antecedent unto the First Purification of our Natures This may be thought to be in all men but it is plainly otherwise and men are not at all ashamed of their Sins which they manifest in Various Degrees For Sect. 12 1 Many are senceless and stupid no Instruction nothing that befalls them will fix any real shame upon them Of some particular Facts they may be ashamed but for any thing in their Natures they slight and despise it If they can but preserve themselves from the known Guilt of such sins as are punishable amongst Men as to all other things they are secure This is the Condition of the Generality of men living in sin in this World They have no inward shame for any thing between God and their Souls especially not for the Pravity and Defilement of their Natures no although they hear the Doctrine of it never so frequently What may outwardly befall them that is shamefull they are concerned in but for their Internal Pollutions between God and their Souls they know none 2 Some have a Boldness and Confidence in their Condition as that which is well and pure enough There is a Generation that is pure in their own Eyes yet are they not washed from their Filthiness Prov. 30. 12. Although they were never sprinkled with the pure Water of the Covenant or cleansed by the Holy Spirit although their Consciences were never purged from dead Works by the Blood of Christ nor their Hearts purified by Faith and so are no Way washed from their Filthiness yet do they please themselves in their Condition as pure in their own Eyes and have not the least sence of any Defilement Such a Generation were the Pharisees of Old who esteemed themselves as clean as their Hands and Cups that they were continually washing though within they were filled with all manner of Defilements Isa. 65. 4 5. And this Generation is such as indeed despise all that is spoken about the Pollution of Sin and its Purification and deride it as Enthusiastical or a fulsome Metaphor not to be understood 3 Others proceed farther and are so far from taking shame to themselves for what they are or what they doe as that they openly Boast of and Glory in the most shamefull sins that Humane Nature can contract the Guilt of They proclaim their Sins saith the Prophet like Sodom where all the People consented together in the Perpetration of Unnatural Lusts. They are not at all ashamed but Glory in the things which because they do not here will hereafter fill them with Confusion of Face Jerem. 6. 15. Chap. 8. 12. And where once Sin gets this Confidence wherein it compleats a Conquest over the Law the in-bred Light of Nature the Convictions of the Spirit and in a word God himself then is it ripe for Judgement And yet is there a higher Degree of shamelesness in sin For 4 Some content not themselves with Boasting in their own Sins but also they approve and delight in all those who give up themselves unto the like Out-rage in Sinning with themselves This the Apostle expresseth as the highest Degree of shameless sinning Rom. 1. 32. Who knowing the Judgement of God that they which Commit
Evangelical There are many sins whereby Believers are defiled But there is a Way of Cleansing still open unto them And it is not meerly the Incidence of a Defilement but the Neglect of Purification that is inconsistent with their state and Interest in Christ. The Rule of Communion with God and consequently of Union with Christ in its Exercise is expressed by David Psal. 19. 12 13. Who can understand his Errors cleanse thou me from secret sins keep back thy Servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression The Design of the Psalmist is to be preserved in such a state and Condition as wherein he may be upright before God To be upright before God is that which God requireth of us in the Covenant that we may be accepted with him and enjoy the Promises thereof Gen. 17. 1. He that is so will be freed from that great Transgression or that Abundance of sin which is inconsistent with the Covenant Love and Favour of God And hereunto three things are required 1. A constant humble Acknowledgement of Sin Who can understand his Errors 2. Daily Cleansing from those Defilements which the least and most secret sins are accompanyed withall Cleanse thou me from secret sins and 3. A Preservation from Presumptuous sins or Wilfull sins committed with an high hand Where these thing are there a man is upright and hath the Covenant-ground of his Communion with God And whilest Believers are preserved within these Bounds though they are defiled by sin yet is there not any thing therein inconsistent with their Union with Christ. 7 Our Blessed Head is not only pure and Holy but he is also Gracious and Mercifull and will not presently cut off a Member of his Body because it is sick or hath a sore upon it He is himself passed through his Course of Temptations and is now above the reach of them all Doth he therefore reject and despise those that are Tempted that labour and suffer under their Temptations It is quite otherwise so that on the Account of his own present state his Compassions do exceedingly abound towards all his that are Tempted It is no otherwise with him as to their Sins and Defilements These he himself was absolutely freed from in all his Temptations and Sufferings but we are not And he is so far from casting us away on that Account while we endeavour after Purification as that it draweth out his Compassions towards us In brief he doth not unite us to himself because we are perfect but that in his own Way and Time he may make us so not because we are clean but that he may cleanse us for it is the Blood of Jesus Christ with whom we have Fellowship that cleanseth us from all our sins Sect. 17 Lastly to wind up this Discourse There is hence sufficiently evidenced a Comprehensive Difference between a Spiritual Life unto God by Evangelical Holiness and a Life of Moral Vertue though pretended unto God also Unto the first the Original and continual Purification of our Nature and Persons by the Spirit of God and Blood of Christ is indispensibly required Where this Work is not there neither is nor can be any thing of that Holiness which the Gospel prescribes and which we enquire after Unless the Purification and Cleansing of sin belongs necessarily unto the Holiness of the New Covenant all that God hath taught us concerning it in the Old Testament and the New by his Institution of Legal purifying Ordinances by his Promises to wash purifie and cleanse us by his Precepts to get our selves cleansed by the Means of our Purification namely his Spirit and the Blood of Christ by his Instructions and Directions of us to make use of those Means of our Cleansing by his Declarations that Believers are so washed and cleansed from all their Defilements of their sins are things Fanatical Enthusiastick Notions and Unintelligible Dreams Untill men can rise up to a Confidence enabling them to own such horrible Blasphemies I desire to know whether these things are required unto their Morality If they shall say they are so they give us a new Notion of Morality never yet heard of in the World and we must expect untill they have further cleared it there being little or no signification in the great swelling words of Vanity which have hitherto been lavished about it But if they do not belong thereunto as it is most certain the most improved Moralists that are only so whether in Notion or Practice have no regard unto them then is their Life of Moral Vertues were it as real in them as it is with notorious Vanity pretended cast out from all Consideration in a serious Disquisition after Evangelical Holiness And what hath been spoken may suffice to give us some Light into the Nature of this First Act of our Sanctification by the Spirit which consists in the Cleansing of our Souls and Consciences from the Pollutions of Sin both Original and Actual CHAP. VI. The Positive Work of the Spirit in the Sanctification of Believers 1 Differences in the Acts of Sanctification as to Order 2 The Manner of the Communication of Holiness by the Spirit 3 The Rule and Measure whereof is the Revealed Will of God 4 As the Rule of its Acceptance is the Covenant of Grace 5 The Nature of Holiness as Inward 6 Righteousness Habitual and Actual 7 False Notions of Holiness removed 8 The Nature of a Spiritual Habit. 9 Applyed unto Holiness with its Rules and Limitations 10 Proved and Confirmed 11 Illustrated and 12 Practically improved 13 The Properties of Holiness as a Spiritual Habit declared 14 1. Spiritual Dispositions unto Suitable Acts 15 16. How expressed in the Scripture 17 With their Effects 18 Contrary Dispositions unto Sin and Holiness how consistent 19 2. Power 20 The Nature thereof or what Power is required in Believers unto Holy Obedience 21 With its Properties and Effects in Readiness and 22 Facility 23 Objections thereunto answered and 24 An Enquiry on these Principles after true Holiness in our selves directed 25 Gospel Grace distinct from Morality and 26 All other Habits of the Mind 27 28 29. Proved by many Arguments especially its Relation unto the Mediation of Christ. 30 The Principal Difference between Evangelical Holiness and all other Habits of the Mind proved by the Manner and Way of its Communication from the Person of Christ as the Head of the Church and the peculiar Efficiency of the Spirit therein 31 Moral Honesty not Gospel Holiness Sect. 1 THE Distinction we make between the Acts of the Holy Ghost in the Work of Sanctification concerneth more the Order of Teaching and Instruction than any Order of Precedency that is between the Acts themselves For that which we have passed through concerning the Cleansing of our Natures and Persons doth not in Order of Time go before those other Acts which leave a real and
15 Secondly As This Principle of Inherent Grace or Holiness hath the Nature of an Habit so also hath it the Properties thereof And the first Property of an Habit is that it inclines and disposeth the Subject wherein it is unto Acts of its own kind or suitable unto it It is directed unto a certain End and enclines unto Acts or Actions which tend thereunto and that with evenness and Constancy Yea Moral Habits are nothing but strong and firm Dispositions and Inclinations uuto Moral Acts and Duties of their own kind as Righteousness or Temperance or Meekness Such a Disposition and Inclination therefore there must be in this new spiritual Nature or Principle of Holiness which we have described wherewith the Souls of Believers are in-laid and furnished by the Holy Ghost in their Sanctification For Sect. 16 1. It hath a certain End to enable us whereunto it is bestowed on us Although it be a great Work in it self that wherein the Renovation of the Image of God in us doth consist yet is it not wrought in any but with respect unto a further End in this World And this end is that we may Live to God We are made like unto God that we may live unto God By the Depravation of our Natures we are alienated from this Life of God this Divine spiritual Life Ephes. 4. 18. we like it not but have an Aversation unto it Yea we are under the Power of a Death that is universally opposed unto that Life For to be carnally minded is death Rom. 8. 6. that is it is so with respect unto the Life of God and all the Acts that belong thereunto And this Life of God hath two parts 1 The outward Duties of it 2 The inward Frame and Actings of it For the First Persons under the Power of Corrupted Nature may perform them and doe so but without Delight Constancy or Permanency The Language of that Principle whereby they are Acted is Behold what a Wearyness it is Mal. 1. 13. and such Hypocrites will not pray alwayes But as to the Second for the internal actings of Faith and Love whereby all outward Duties should be quickened and animated they are utter strangers unto them utterly alienated from them With respect unto this Life of God a Life of spiritual Obedience unto God are our Natures thus spiritually renewed or furnished with this spiritual Habit and Principle of Grace It is wrought in us that by vertue thereof we may live to God without which we cannot do so in any one single Act or Duty whatever For they that are in the flesh cannot please God Rom. 8. 8. Wherefore the first Property and inseparable Adjunct of it is that it enclineth and disposeth the Soul wherein it is unto all Acts and Duties that belong to the Life of God or unto all the Duties of holy Obedience so that it shall attend unto them not from Conviction or external Impression only but from an internal genuine Principle so inclining and disposing them thereunto And these things may be illustrated by what is contrary unto them There is in the state of Nature a Carnal Mind which is the Principle of all Morall and Spiritual Operations in them in whom it is And this Carnal Mind hath an Enmity or is Enmity against God it is not subject unto the Law of God neither indeed can be Rom. 8. 7. that is the Bent and Inclination of it lyes directly against spiritual things or the Mind and Will of God in all things which concern a Life of Obedience unto himself Now as this Principle of Holiness is that which is introduced into our Souls in Opposition unto and to the Exclusion of the Carnal Mind so this Disposition and Inclination of it is opposite and contrary unto the Enmity of the Carnal Mind as tending alwayes unto Actions spiritually good according to the Mind of God Sect. 17 2. This Disposition of Heart and Soul which I place as the first Property or Effect of the Principle of Holiness before declared and explained is in the Scripture called Fear Love Delight and by the names of such other Affections as express a constant regard and inclination unto their Objects For these things do not denote the Principle of Holiness it self which is seated in the Mind or Understanding and Will whereas they are the names of Affections only but they signifie the first Way whereby that Principle doth act it self in an holy Inclination of the Heart unto Spiritual Obedience So when the People of Israel had engaged themselves by solemn Covenant to hear and do whatsoever God commanded God addes concerning it Oh that there were such an Heart in them that they would fear me and keep all my Commandements alwayes Deut. 5. 29. that is that the Bent and Inclinations of their Hearts were alwayes unto Obedience It is that which is intended in the Promise of the Covenant Jerem. 32. 39. I will give them one Heart that they may fear me which is the same with the new Spirit Ezek. 11. 19. The new Heart as hath been declared is the new Nature the new Creature the new spiritual supernatural Principle of Holiness The first Effect the first Fruit hereof is the Fear of God alwayes or a New spiritual Bent and Inclination of Soul unto all the Will and Commands of God And this new Spirit this Fear of God is still expressed as the inseparable Consequent of the new Heart or the writing of the Law of God in our Hearts which are the same So it is called Fearing the Lord and his goodness Hos. 3. 5. In like manner it is expressed by Love which is the Inclination of the Soul unto all Acts of Obedience unto God and Communion with him with Delight and Complacency It is a Regard unto God and his Will with a Reverence due unto his Nature and a Delight in him suited unto that Covenant-Relation wherein he stands unto us Sect. 18 3. It is moreover expressed by being spiritually minded To be Spiritually minded is Life and Peace Rom. 8. 6. that is the bent and inclination of the Mind unto spiritual things is that whereby we Live to God and enjoy Peace with him it is Life and Peace By Nature we savour only the things of the flesh and mind Earthly things Phil. 3. 19. our Minds or Hearts are set upon them disposed towards them ready for all things that lead us to the Enjoyment of them and Satisfaction in them But hereby we mind the things that are above or set our Affections on them Coloss. 3. 3. By vertue hereof David professeth that his Soul followed hard after God Psal. 63. 8. or inclined earnestly unto all those Wayes whereby he might live unto him and come unto the Enjoyment of him Like the Earnestness which is in him who is in the pursuit of something continually in his Eye as our Apostle expresseth it Phil. 3. 13 14. By the Apostle Peter it is compared unto that natural inclination which
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
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
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
Christ in the Wombe 137 1 Humane Nature of Christ guided and supported by the Spirit in his Ministry 141 7 Humble walking with God Motives unto it 404 Humility promoted by thoughts of Sovereign Grace 526 16 I. Idolatry in Opposition to the Oneness of the Divine Nature and Monarchy the first Apostasie 24 27 Cure of Idolatry by the Captivity 25 27 Jesus Anathema how uttered by the Instigation of the Devil 3 2 Jesus confessed to be the Lord by unclean Spirits and how 4 2 Ignorance taken for simple Nescience how it may be ascribed to the Humane Nature of Christ. 138 3 Ignorance of the true Nature of Holiness and its Effects 421 Illumination previous to Conversion the Nature of it 193 6 Illumination how distinguished from meer Natural Knowledge 194 7 Image of God wherein it consisted 76 14 Image of God defaced by Sin 366 Image of God in us wherein it consisted 376 5 Imitation of Christ highly Necessary 449 59 Imperfect Obedience not taken into the Room of perfect Obedience by the New Covenant 413 4 Importance of the Doctrine concerning the Holy Spirit 10 10 Importance of the Doctrine of Sanctification 324 6 Imposition of Names by a Prophetical Spirit 100 6 Impotency of the Mind to receive spiritual things 210 13 Impotency of the Mind by Nature 218 27 Impotency of the Mind of Man by Nature Two-fold 224 39 Impotency from Spiritual Death the Nature of it 243 14 Natural Impotency and Enmity how taken away 278 46 Inclinations unto holy Actings predominant in a Gracious Soul 430 27 Inclinations of Sin alwayes to be watched against 479 11 Inconformity unto Gods Holiness the Nature of it 374 Reasons of Inconformity unto God 508 17 Incumbrances from Sloath in spiritual Duties 435 36 Individed Operations of the Divine Nature 69 2 Indulgence of any Sin hinders the progress of Holiness in general 354 Indwelling Sin three wayes to be considered 476 6 Infusion of a Principle of Divine Life in Regeneration 411 2 Inhabitation of the Spirit the Foundation of the Mortification of Sin 483 18 Inherent Righteousness what it is and wherein it consists 182 19 Actual Inherent Righteousness required unto Holiness 463 1 Ability of Adam in the State of Innocency 280 50 Inspiration the Original of Prophecye 101 7 Inspiration what it is and wherein it consists 102 8 Adjuncts of Divine Inspiration 103 9 Institutions of the Law could not purge the Defilements of sin 379 Instruction of the Mind the first End of preaching the Word 258 11 Intellectual Faculties of the Mind strengthened by the Holy Spirit 119 26 Intellectual Faculties impaired by Sin 206 5 Intellectual and Moral Habits short of Holiness 336 14 Intellectual Habits the Nature of them 415 8 Intension of Mind in attendance to the Outward Means of Conversion how Necessary and in our own power 192 3 Intercession of Christ how a Cause of our Holiness 444 5 Intercession of Christ its Influence unto Holiness 556 5 Interest of Faith and Obedience in Principles of Truth 43 1 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 Internal Acts of the Holy Trinity how undivided 131 9 Irregularity of our Natures the Cause of Shame 383 Judgement of Spirits the Duty of all Believers 18 22 Justification not for Obedience to Gospel Precepts 536 537 7 8 c. K. Killing of Sin what it is and whence it is so called 478 9 Kindness required towards Believers in an especial Manner 516 30 Kingly Power of Christ and its Influence unto our Holiness 562 18 Knowledge of Divine things in their Operations and Effects 20 24 L. Law written in the Heart what it is 278 47 The Law to be considered as it expresseth first the Authority of God and then his Holiness 374 Law and Rule of the Acceptance of New Obedience what it is 413 4 Power of the Law with respect unto Duties 534 4 Reasons why mens Minds are little influenced by Humane Laws 540 15 The Law expounded and vindicated by Christ. 556 6 Legacy left by our Lord Jesus Christ unto his sorrowfull Disciples 9 10 Legal Purifications Types of real Sanctification 371 2 Legal Institutions for Purification their Vse and End 399 Arguments from Legal Commands no Motives to Holiness 534 3 Letter of the Scripture profiteth not the Jewes whilest they have not the Spirit 24 26 Spiritual Leprosie by Nature 393 10 Liberty and Ability in the renewed Will. 433 33 The Life of God from which we are alienated by Nature wherein it consists 215 21 Life natural what it is and wherein it consists 239 3 c. Life spiritual what it is 240 6 Life unto God of Adam in Innocency ibid. Spiritual Life of Adam in Innocency 241 7 Christ how he is our Life 247 23 Spiritual Life wherein it consists 419 13 Life unto God consists principally in Duties internal 464 3 The Light within examined 19 23 Things against the Light of Nature not really enjoyned the Prophets 109 15 Saving Light attainable by the Gospel onely 208 9 Saving Light how communicated to the Mind 283 54 Light and Ability in the renewed Mind 432 31 Some things clear in the Light of Nature 560 13 Literal sence of Doctrines of Truth may be understood 219 28 Three things required to render man meet to live to God 76 14 No Local Motion in the sending of the Spirit 84 8 Local Mutations in Vision or Divine Revelations the Nature of them 109 16 The Spirit of the Lord is Jehova 65 31 Love abused by Superstition vain 125 6 Love the first Grace acted by Christ in the offering of himself 144 Spiritual Love how implanted on the Soul 284 56 Love to Man the Spring of Christs holy Obedience 449 58 Love derives Vertue from the Death of Christ and how 495 37 Love effectual to make us like unto God 513 25 Especial Effects of Divine Love 514 25 26 27. Eternal Love a powerfull Motive unto Holiness 525 14 Love towards all Saints promoted by thoughts of Eternal Love 517 18 Electing Love a Motive unto Holiness 529 20 Lustrations and Purgations whence in use among the Heathen 376 4 Lusts of the Mind from Darkness 231 51 Particular Lusts not the entire Objects of Mortification 481 14 M. Macedonian Heresie concerning the Holy Spirit 46 7 Man a middle Creature between Angels above and sensitive Animals below 75 10 Man the perfection of the Inferiour Creaation 75 12 The New Man what it is 184 21. 367 Outward Manner and Wayes of Divine Revelations 106 11 Manner of the secret growth of Grace 347 8 The Manner and Way how the Blood of Christ doth cleanse us from Sin 387 5 Manner of the Operation of the Spirit in the Mortification of Sin 484 21 Manner of teaching by the greatest Moralist compared with that of Christ. 561 16 Not the Matter only but the Words of Divine Revelations given by Inspiration