reject the true and real Operations of the Spirit of God the Principal Preservative against our being deceived by them we may as well reject the owning of God himself because the Devil hath imposed himself on Mankind as the Object of their Worship Wherefore as to Enthusiasms of any kind which might possibly give countenance unto any Diabolical Suggestions we are so far from affirming any Operations of the Holy Ghost to consist in them or in any thing like unto them that we allow no pretence of them to be consistent therewithal And we have a sure Rule to try all these things by which as we are bound in all such Cases precisely to attend unto so hath God promised the Assistance of his Spirit that they be not deceived unto them who do it in sincerity What some Men intend by Impulses I know not If it be especial Aids Assistances and Inclinations unto Duties acknowledged to be such and the Duties of Persons so assisted and inclined and that peculiarly incumbent on them in their present Circumstances it requires no small Caution that under an invidious Name we reject not those supplies of Grace which are promised unto us and which we are bound to pray for But if irrational Impressions or violent Inclinations unto Things or Actions which are not acknowledged Duties in themselves evidenced by the Word of Truth and so unto the Persons so affected in their present Condition and Circumstances are thus expressed as we utterly abandon them so no pretence is given unto them from any thing which we believe concerning the Holy Spirit and his Operations For the whole Work which we assign unto him is nothing but that whereby we are enabled to perform that Obedience unto God which is required in the Scripture in the way and manner wherein it is required And it is probably more out of Enimity unto him than us where the contrary is pretended The same may be said concerning Revelations They are of two sorts Objective and Subjective Those of the former sort whether they contain Doctrines contrary unto that of the Scripture or additional thereunto or seemingly confirmatory thereof they are all universally to be rejected the former being absolutely false the latter useless Neither have any of the Operations of the Spirit pleaded for the least respect unto them For he having finished the whole Work of External Revelation and closed it in the Scripture his whole internal Spiritual Work is suited and commensurate thereunto By Subjective Revelations nothing is intended but that Work of Spiritual Illumination whereby we are enabled to discern and understand the Mind of God in the Scripture which the Apostle prayes for in the behalf of all Believers Ephes. 1. 17 18 19. and whose Nature God assisting shall be fully explained hereafter So little pretence therefore there is for this Charge on them by whom the Efficacious Operations of the Spirit of God are asserted as that without them we have no absolute security that we shall be preserved from being imposed on by them or some of them But it may be it will be said at last that our whole Labour in declaring the Work of the Spirit of God in us and towards us as well as what we have now briefly spoken in the Vindication of it from these or the like Imputations is altogether vain seeing all we do or say herein is nothing but canting with unintelligible Expressions So some affirm indeed before they have produced their Charter wherein they are constituted the sole Judges of what Words what Expressions what way of Teaching is proper in things of this Nature But by any thing that yet appears they seem to be as unmeet for the Exercise of that Dictatorship herein which they pretend unto as any sort of Men that ever undertook the Declaration of Things Sacred and Spiritual Wherefore unless they come with better Authority than as yet they can pretend unto and give a better Example of their own Way and Manner of teaching such Things than as yet they have done we shall continue to make Scripture Phraseology our Rule and Patern in the Declaration of Spiritual Things and endeavour an Accommodation of all our Expressions thereunto whether to them intelligible or not and that for Reasons so easie to be conceived as that they need not here be pleaded An Advertisement unto the Readers BEing absent from the Press a good part of the time wherein this Treatise was Printed and being sometimes disinabled by Sickness from attending unto a perusal of the Sheets I find that sundry Errors and Mistakes have fallen out in some Copies of this Impression But whereas for the most part they are Literal Faults or in Pointing not so corrupting the Sense but that an understanding Reader may easily discern what is intended I do not judg it necessary scrupulously to collect or represent them Some few may be taken notice of in a way of Instance Page 239. line 28. read ãâã ãâã ãâã ãâã ãâã P. 348. l. 46. r. Afflatus P. 350. l. 50. for weakned r. awaked P. 365. l. 6. for publick r. putid Ibid. l. 15. for fruitless r. frontless c. P. 495. l. 17. r. ãâã ãâã ãâã ãâã ãâã P. 510. l. 21. r. ãâã ãâã ãâã ãâã ãâã l. 22. ãâã ãâã ãâã ãâã ãâã l. 34. r. ãâã ãâã ãâã ãâã ãâã P. 535. for exclusively r. extensively P. 549. l. 8. for deceit r. defect P. 559. l. 28. for Cisterne r. Systeme And sundry other such Mistakes I have observed which need not to be mentioned in particular as not likely to give the least trouble unto an intelligent Reader The most of these also which I have here taken notice of are Corrected in some Copies sundry of them in the most BOOK I. General Principles Concerning the HOLY SPIRIT AND HIS WORK CHAP. I. 1. 1 Cor. 12. 1. opened ãâã ãâã ãâã ãâã ãâã spiritual Gifts Their Grant unto Use and Abuse in that Church 2. Jesus how called Anathema impiety of the Jews How called Lord. The Foundation of Church-Order and Worship 3. In what sense we are enabled by the Spirit to call Jesus Lord. 4. The Holy Spirit the Author of all Gifts why called God and the Lord. 5. General Distribution of Spiritual Gifts 6. Proper End of their Communication 7. Nine sorts of Gifts Abuse of them in the Church Their tendency unto Peace and Order 8. General Design of the ensuing Discourse concerning the Spirit and his Dispensation 9. Importance of the Doctrine concerning the Spirit of God and his Operations Reasons hereof 10. Promise of the Spirit to supply the Absence of Christ as to his Humane Nature Concernment thereof 11. Work of the Spirit in the Ministration of the Gospel 12 13. All saving Good communicated unto us and wrought in us by Him 14. Sin against the Holy Ghost irremissible 15. False pretences unto the Spirit dangerous 16. Pretences unto the Spirit of Prophesie under the Old Testament 17. Two sorts of false Prophets the first
Covering of her Marriage to him she was to receive a Protection of her Spotless Innocency And besides 2. God provided one that should take care of her and her Child in his infancy And hereby 3. also was our Blessed Saviour freed from the imputation of an illegitimate Birth until by his own Miraculous Operations he should give Testimony unto his Miraculous Conception concerning which before his Mother could not have been believed 4. That he might have one on whose account his Genealogie might be recorded to manifest the accomplishment of the Promise unto Abraham David For the Line of a Genealogie was not legally continued by the Mother only Hence Matthew gives us his Genealogie by Joseph to whom his Mother was legally espoused And although Luke give us the true Natural Line of his Descent by the Progenitors of the Blessed Virgin yet he nameth her not only mentioning her Espousals he begins with Heli who was her Father Chap. 3. 23. And this is the first thing ascribed peculiarly to the Holy Spirit with respect unto the Head of the Church Christ Jesus Sect. 14 From this Miraculous Creation of the Body of Christ by the immediate Power of the Holy Ghost did it became a meet Habitation for his Holy Soul every way ready and complying with all actings of Grace and Vertue We have not only the Depravation of our Natures in General but the obliquity of our particular Constitutions to conflict withal Hence it is that one is disposed to Passion Wrath and Anger another to Vanity and Lightness a third of Sensuality and fleshly Pleasures and so others to Sloth and Idleness And although this Disposition so far as it is the Result of our especial Constitutions and Complexion is not sin in it self yet it dwells at the next Door unto it and as it is excited by the Moral Pravity of our Natures a continual occasion of it But the Body of Christ being formed pure and exact by the Holy Ghost there was no Disposition or Tendency in his Constitution to the least Deviation from perfect Holiness in any kind The exquisite Harmony of his natural temperature made Love Meekness Gentleness Patience Benignity and Goodness Natural and Cognate unto him as having an incapacity of such Motions as should be subservient unto or complaint with any thing different from them Hence 2dly also although he took on him those Infirmities which belong unto our Humane Nature as such and are inseparable from it until it be glorified yet he took none of our particular Infirmities which cleave unto our Persons occasioned either by the Vice of our Constitutions or irregularity in the use of our Bodies Those natural Passions of our Minds which are capable of being the means of affliction and trouble as Grief Sorrow and the like he took upon him as also those Infirmities of Nature which are troublesome to the Body as Hunger Thirst Weariness and Pain Yea the purity of his Holy Constitution made him more highly sensible of these things than any of the Children of Men. But as to our Bodily Diseases and Distempers which personally adhere unto us upon the Disorder and Vice of our Constitutions he was absolutely free from Work of the HOLY SPIRIT in and on the Humane Nature of Christ. CHAP. IV. 1. The actual Sanctification of the Humane Nature of Christ by the Holy Ghost On what Ground spotless and free from sin Positively endowed with all Grace 2. Original Holiness and Sanctification in Christ how carried on by the Spirit Exercise of Grace in Christ by the rational Faculties of his Soul Their Improvement 3. Wisdom and Knowledg how increased objectively in the Humane Nature of Christ. 4. The Anointing of Christ by the Holy Spirit with Power and Gifts 5. Collated eminently on him at his Baptism John 3. 34. explained and vindicated 6. Miraculous Works wrought in Christ by the Holy Ghost 7. Christ guided conducted and supported by the Spirit in his whole Work Mark 1. 11. opened 8. How the Lord Christ offered himself unto God through the Eternal Spirit 9. His Sanctification thereunto 10. Graces acting eminently therein Love Zeal Submission Faith and Truth all exercised therein 11 12. The Work of the Spirit of God towards Christ whilst he was in the state of the Dead in his Resurrection and Glorification 13. The Office of the Spirit to bear Witness unto Christ and its Discharge 14. The true Way and Means of coming unto the Knowledg of Christ with the necessity thereof 15. Danger of Mistakes herein 16. What it is to Love Christ as we ought Sect. 1 SEcondly The Humane Nature of Christ being thus formed in the Womb by a Creating Act of the Holy Spirit was in the instant of its Conception sanctified and filled with Grace according to the measure of its Receptivity Being not begotten by Natural Generation it derived no taint of Original Sin or Corruption from Adam that being the only Way and Means of its Propagation And being not in the Loyns of Adam morally before the Fall the Promise of his Incarnation being not given until afterwards the Sin of Adam could on no account be imputed unto him All Sin was charged on him as our Mediator and Surety of the Covenant but on his own account he was obnoxious to no charge of Sin Original or Actual His Nature therefore as miraculously created in the manner described was absolutely innocent spotless and free from sin as was Adam in the day wherein he was Created But this was not all It was by the Holy Spirit positively endowed with all Grace And hereof it was afterwards only capable of farther degrees as to actual Exercise but not of any new kind of Grace And this Work of Sanctification or the Original Infusion of all Grace into the Humane Nature of Christ was the immediate Work of the Holy Spirit which was necessary unto him For let the Natural Faculties of the Soul the Mind Will and Affections be created pure innocent undefiled as they cannot be otherwise immediately created of God yet this is not enough to enable any rational Creature to live to God much less was it all that was in Jesus Christ. There is moreover required hereunto supernatural Endowments of Grace superadded unto the Natural Faculties of our Souls If we live unto God there must be a principle of Spiritual Life in us as well of Life Natural This was the Image of God in Adam and was wrought in Christ by the Holy Spirit Isa. 11. 1 2 3. And there shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots And the Spirit of the Lord shall rest upon him the Spirit of Wisdom and Understanding the Spirit of Counsel and Might the Spirit of Knowledg and of the Fear of the Lord and shall make him of quick Understanding in the Fear of the Lord. It is granted that the following Work of the Spirit in and upon the Lord Christ in the
7. 51. and so to frustrate his Work towards them it is not because they can do so absolutely but only they can do so as to some way kind or degree of his Operations Men may resist some sort or kind of means that he useth as to some certain end and purpose but they cannot resist him as to his purpose and the end he aims at For he is God and who hath resisted his Will Rom. 9. 19. Wherefore in any Work of his two things are to be considered 1. What the means he maketh use of tend unto in their own Nature And 2. what he intends by it The first may be resisted and frustrated but the latter cannot be so Sometimes in and by that word which in its own Nature tends to the Conversion of Sinners he intendeth by it only their hardning Isa. 6. 9 10. John 12. 40 41. Acts 18. 26. Rom. 11. 8. And he can when he pleaseth exert that Power and Efficacy in working as shall take away all Resistance Sometimes he will only take order for the Preaching and Dispensation of the Word unto Men for this also is his Work Acts 13. 2. Herein Men may resist his Work and reject his Counsel concerning themselves But when he will put forth his Power in and by the Word to the creating of a new heart in Men and the opening of the Eyes of them that are blind he doth therein so take away the Principle of Resistance that he is not that he cannot be resisted Sect. 9 3. Hence also it follows that his Works may be of various kinds and that those which are of the same kind may yet be carried on unequally as to Degrees It is so in the Operations of all voluntary Agents who work by Choice and Judgment They are not confined to one sort of Works nor to the Production of the same kind of Effects and where they design so to do they moderate them as to degrees according to their Power and pleasure Thus we shall find some of the Works of the Holy Spirit to be such as may be perfect in their kind and Men may be made Partakers of the whole End and Intention of them and yet no saving Grace be wrought in them Such are his Works of Illumination Conviction and sundry others Men I say may have a Work of the Holy Spirit on their Hearts and Minds and yet not be Sanctified and Converted unto God For the Nature and Kind of his Works are regulated by his own Will and Purpose if he intends no more but their Conviction and Illumination no more shall be effected For he works not by a necessity of Nature so that all his Operations should be of the same kind and have their especial Form from his Nature and not from his Will So also where he doth work the same Effect in the Souls of Men I mean the same in the kind of it as in their Regeneration he doth yet he doth it by sundry means and carrieth it on to a great inequality as to the strengthening of its Principle and increase of its Fruits unto Holiness And hence is that great difference as to Light Holiness and Fruitfulness which we find among Believers although all alike Partakers of the same Grace for the kind thereof The Holy Spirit worketh in all these things according to his own Will whereof there neither is nor can be any other Rule but his own Infinite Wisdom And this is that which the Apostle minds the Corinthians of to take away all Emulation and Envy about Spiritual Gifts that every one should orderly make use of what he had received to the Profit and Edification of others They are saith he given and distributed by the same Spirit according to his own Will to one after one manner unto another after another so that it is an unreasonable thing for any to contend about them Sect. 10 But it may be said that if not only the working of Grace in us but also the Effects and Fruits of it in all its variety of Degrees is to be ascribed unto the Holy Spirit and his Operations in us according to his own Will then do we signifie nothing our selves nor is there any need that we should either use our endeavours and diligence or at all take any care about the furtherance or growth of Holiness in us or attend unto any Duties of Obedience To what end and purpose then serve all the Commands Threatnings Promises and Exhortations of the Scripture which are openly designed to excite and draw forth our own Endeavours And this is indeed the principal Difficulty wherewith some Men seek to intangle and perplex the Grace of God But I Answer 1. Let Men imagine what absurd Consequences they please thereon yet that the Spirit of God is the Author and Worker of all Grace in us and of all the Degrees of it of all that is spiritually good in us is a Truth which we must not forgo unless we intend to part with our Bibles also For in them we are taught That in us that is in our flesh there dwelleth no good thing Rom. 7. 18. That we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3. 5. Who is able to make all Grace abound towards us that we may alwayes have All-sufficiency in all things abounding to every good work Chap. 9. 8. But without Christ we can do nothing John 15. 5. For it is God which worketh in us both to Will and to Do of his good Pleasure Phil. 2. 13. To grant therefore that there is any spiritual good in us or any Degree of it that is not wrought in us by the Spirit of God both overthrows the Grace of the Gospel and denies God to be the only First Supream and chiefest Good as also the immediate cause of what is so which is to deny his very Being It is therefore certain what-ever any pertend that nothing can hence ensue but what is true and good and useful to the Souls of Men For from Truth especiall such great and important Truths nothing else will follow 2. It is brutish Ignorance in any to argue in the Things of God from the Effectual Operations of the Spirit unto a sloth and negligence of our own Duty He that doth not know that God hath promised to work in us in a way of Grace what he requires from us in a way of Duty hath either never read the Bible or doth not believe it or never Prayed or never took notice of what he prayed for He is a Heathen he hath nothing of the Christian in him who doth not pray that God would work in him what he requires of him This we know that what God commands and prescribes unto us what he encourageth us unto we ought with all diligence and earnestness as we value our Souls and their eternal welfare to attend unto and comply withal And we do know that what-ever God hath
But as it hath been in part already manifested and will fully God assisting be evinced afterwards that in our Regeneration the native Ignorance Darkness and Blindness of our Minds are dispelled Saving and Spiritual Light being introduced by the Power of God's Grace into them That the pravity and stubbornness of our Wills are removed and taken away a new principle of Spiritual Life and Righteousness being bestowed on them and that the Disorder and Rebellion of our Affections are cured by the infusion of the Love of God into our Souls so the corrupt Imagination of the contrary Opinion directly opposite to the Doctrine of the Scriptures the Faith of the Antient Church and the Experience of all sincere Believers hath amongst us of late nothing but Ignorance and ready Confidence produced to give countenance unto it Sect. 25 Thirdly The Work of the Holy Spirit in Regeneration doth not consist in Enthusiastical Raptures Extasies Voices or any thing of the like kind It may be some such things have been by some deluded Persons apprehended or pretended unto But the countenancing of any such Imaginations is falsly and injuriously charged on them who maintain the powerful and effectual Work of the Holy Spirit in our Regeneration And this some are prone to do wherein whether they discover more of their Ignorance or of their Malice I know not but nothing is more common with them All whom in this Matter they dissent from so far as they know what they say or whereof they affirm do teach Men to look after Enthusiastick Inspirations or unaccountable Raptures and to esteem them for Conversion unto God although in the mean time they live in a neglect of Holiness and Righteousness of Conversation I Answer if there be those who do so we doubt not but that without their Repentance the Wrath of God will come upon them as upon other Children of Disobedience And yet in the mean time we cannot but call aloud that others would discover their diligence in attendance unto these things who as far as I can discern do cry up the Names of Virtue and Righteousness in opposition to the Grace of Jesus Christ and that Holiness which is a Fruit thereof But for the Reproach now under Consideration it is as applyed no other but a Calumny and false Accusation And that it is so the Writings and Preachings of those who have most diligently laboured in the Declaration of the Work of the Holy Spirit in our Regeneration will bear Testimony at the great Day of the Lord. We may therefore as unto this Negative Principle observe three things 1. That the Holy Spirit in this Work doth ordinarily put forth his Power in and by the use of Means He worketh also on Men suitably unto their Natures even as the Faculties of their Souls their Minds Wills and Affections are meet to be affected and wrought upon He doth not come upon them with involuntary Raptures using their Faculties and Powers as the Evil Spirit wrests the Bodies of them whom he possesseth His whole Work therefore is rationally to be accounted for by and unto them who believe the Scripture and have received the Spirit of Truth whom the World cannot receive The formal efficiency of the Spirit indeed in the putting forth the exceeding greatness of his Power in our quickning Which the Ancient Church constantly calleth his Inspiration of Grace both in private Writing and Canons of Councils is no otherwise to be comprehended by us than any other Creating Act of Divine Power for as we hear the Wind but know not from whence it cometh nor whither it goeth so is every one that is born of God yet these two things are certain herein First That he worketh nothing nor any other way nor by any other means than what are determined and declared in the Word By that therefore may and must every thing really belonging or pretended to belong unto this Work of Regeneration be tryed and examined Secondly That he acts nothing contrary unto puts no force upon any of the Faculties of our Souls but works in them and by them suitably to their Natures and being more intimate unto them as Austin speaks than they are unto themselves by an Almighty Facility he produceth the Effect which he intendeth Sect. 20 This great Work therefore neither in part nor whole consists in Raptures Extasies Visions Enthusiastick Inspirations but in the Effect of the Power of the Spirit of God on the Souls of Men by and according to his Word both of the Law and the Gospel And those who charge these things on them who have asserted declared and preached it according to the Scriptures do it probably to countenance themselves in their hatred of them and of the Work it self Wherefore 2dly where by Reason of Distempers of Mind Disorder of Fancy or long continuance of distressing Fears and Sorrows in and under such Preparatory Works of the Spirit which sometimes cut Men to their Hearts in the sense of their sin and sinful lost condition any do fall into Apprehensions or Imaginations of any thing extraordinary in the wayes before-mentioned if it be not quickly and strictly brought unto the Rule and discarded thereby it may be of great danger unto their Souls and is never of any solid Use or Advantage Such Apprehensions for the most part are either Conceptions of distempered Minds and discomposed Fancies or Delusions of Satan transforming himself into an Angel of Light which the Doctrine of Regeneration ought not to be accountable for Yet I must say 3dly That so it is come to pass that many of those who have been really made Partakers of this gracious Work of the Holy Spirit have been looked on in the World which knows them not as mad Enthusiastick and Fanatical So the Captains of the Host esteemed the Prophet that came to anoint Jehu 2 Kings 9. 11. And the Kindred of our Saviour when he began to Preach the Gospel said He was besides himself or extatical Mark 3. 21. and they went out to lay hold of him So Festus judged of Paul Acts 26. 24 25. And the Author of the Book of Wisdom gives us an account what acknowledgments some will make when it shall be too late as to their own Advantage Chap. 5. 3 4 5. They shall say crying out because of the trouble of their Minds This is he whom we accounted a scorn and a common reproach We Fools esteemed his Life madness and his latter End to have been shameful but how is he reckoned among the Sons of God and his Lot is among the Holy Ones From what hath been spoken it appears Sect. 26 Fourthly That the Work of the Spirit of God in Regenerating the Souls of Men is diligently to be enquired into by the Preaching of the Gospel and all to whom the Word is dispensed For the former sort there is a peculiar Reason for their Attendance unto this Duty For they are used and employed in the Work it self by the Spirit
So is it asserted Ephes. 1. 19 20. That we may know what is the exceeding greatness of his Power towards us who believe according to the working of his Mighty Power which he wrought in Christ when he raised him from the Dead The Power here mentioned hath an exceeding Greatness ascribed unto it with respect unto the Effect produced by it The Power of God in it self is as unto all Acts equally Infinite he is Omnipotent But some Effects are greater than others and carry in them more than ordinary Impressions of it Such is that here intended whereby God makes Men to be Believers and preserves them when they are so And unto this Power of God there is an Actual Operation or Efficiency ascribed the working of his mighty Power And the Nature of this operation or efficiency is declared to be of the same kind with that which exerted in the raising of Christ from the Dead And this was by a real Physical Efficiency of Divine Power This therefore is here testified That the Work of God towards Believers either to make them so or preserve them such for all is one as unto our present purpose consists in the acting of his Divine Power by a real internal Efficiency So God is said to fulfil in us all the good pleasure of his Goodness and the Work of Faith with Power 2 Thess. 1. 11. 2 Pet. 1. 3. And hence the Work of Grace in Conversion is constantly expressed by words denoting a real internal Efficiency such are Creating Quickning Forming Giving a new Heart whereof afterwards Where-ever this Work is spoken of with respect unto an Active Efficiency it is ascribed unto God He Creates us anew he Quickens us he Begets us of his own Will but where it is spoke of with respect unto us there it is passively expressed we are Created in Christ Jesus we are new Creatures we are Born again and the like which one Observation is sufficient to evert the whole Hypothesis of Arminian Grace Unless a Work wrought by Power and that real and immediate be intended herein such a Work may neither be supposed possible nor can be expressed Wherefore it is plain in the Scripture That the Spirit of God works internally immediately efficiently in and upon the Minds of Men in their Regeneration The New Birth is the Effect of an Act of his Power and Grace or no Man is born again but it is by the inward Efficiency of the Spirit Sect. 30 3. This Internal Efficiency of the Holy Spirit on the Minds of Men as to the Event is infallible victorious irresistible or alwayes efficacious But in this Assertion we suppose that the measure of the Efficacy of Grace and the End to be attained are fixed by the Will of God As to that End whereunto of God it is designed it is alwayes prevalent or effectual and cannot be resisted or it will effectually work what God designs it to work for wherein he will work none shall let him and who hath resisted his Will There are many motions of Grace even in the Hearts of Believers which are thus far resisted as that they attain not that effect which in their own Nature have a tendency unto Were it otherwise all Believers would be perfect But it is manifest in Experience that we do not alwayes answer the Inclinations of Grace at least as unto the Degree which it moves toward But yet even such Motions also if they are of and from Saving Grace are effectual so far and for all those ends which they are designed unto in the Purpose of God for his Will shall not be frustrate in any Instance And where any Work of Grace is not effectual God never intended it should be so nor did put forth that Power of Grace which was necessary to make it so Wherefore in or towards whomsoever the Holy Spirit puts forth his Power or acts his Grace for their Regeneration it removes all Obstacles overcomes all Oppositions and infallibly produceth the Effect intended This Proposition being of great importance to the Glory of God's Grace and most signally opposed by the Patrons of corrupted Nature and Man's free Will in the state thereof must be both explained and confirmed We say therefore Sect. 31 1. The Power which the Holy Ghost puts forth in our Regeneration is such in its Acting or Exercise as our Minds Wills and Affections are suited to be wrought upon and to be affected by it according to their Natures and natural Operations Turn thou me and I shall be turned draw me and I shall run after thee He doth neither act in them any otherwise than they themselves are meet to be moved and move to be acted and act according to their own Nature Power and Ability He draws us with the Cords of a Man And the Work it self is expressed by perswading God perswade Japhet and alluring I will allure Her into the Wilderness and speak comfortably For as it is certainly effectual so it carries no more repugnancy unto our Faculties than a prevalent Perswasion doth So doth Sect. 32 2. He doth not in our Regeneration possess the Mind with any Enthusiastical Impressions nor acteth absolutely upon us as he did in extraordinary Prophetical Inspirations of old where the Minds and Organs of the Bodies of Men were meerly Passive Instruments moved by him above their own natural capacity and activity not only as to the Principle of Working but as to the manner of Operation But he works on the Minds of Men in and by their own natural Actings through an immediate influence and impression of his Power Create in me a clean Heart O God He worketh to will and to do 3. He therefore offer no Violence or Compulsion unto the Will This that Faculty is not naturally capable to give Admission unto If it be compelled it is destroyed And the mention that is made in the Scripture of compelling compel them to come in respects the certainty of the Event not the manner of the Operation on them But whereas the Will in the depraved Condition of Fallen Nature is not only habitually filled and possessed with an aversation from that which is good Spiritually alienated from the Life of God but also continually acts an Opposition unto it as being under the Power of the Carnal Mind which is Enmity against God And whereas this Grace of the Spirit in Conversion doth prevail against all this Opposition and is effectual and victorious over it it will be enquired how this can any otherwise be done but by a kind of Violence Compulsion seeing we have evinced already that Moral Perswasion and Objective Allurement is not sufficient thereunto Answ. It is acknowledged That in the Work of Conversion unto God though not in the very Act of it there is a Reaction between Grace and the Will their Acts being contrary and that Grace is therein victorious and yet no Violence or Compulsion is offered unto the Will For Sect. 34
it is proposed unto us For God sets him forth as to be a Propitiation through Faith in his Blood as offered Rom. 3. 25. so to be our Sanctification through Faith in his Blood as sprinkled And the Establishing of this especial Faith in our Souls is that which the Apostle aims at in his excellent Reasoning Heb. 9. 13 14. And his Conclusion unto that Purpose is so evident that he encourageth us thereon to draw nigh in the full Assurance of Faith Heb. 10. 22. 3 Faith worketh herein by Fervent Prayer as it doth in its whole Address unto God with Respect unto his Promises because for all these things God will be sought unto by the House of Israel By this Means the Soul brings it self nigh unto its own Mercy And this we are directed unto Heb. 4. 15 16. 4 An Acquiescency in the Truth and Faithfulness of God for Cleansing by the Blood of Christ whence we are freed from discouraging perplexing shame and have Boldness in the Presence of God 4. The Holy Ghost actually Communicates the cleansing Purifying Vertue of the Blood of Christ unto our Souls and Consciences whereby we are freed from shame and have Boldness towards God For the whole work of the Application of the Benefits of the Mediation of Christ unto Believers is his properly And these are the things which Believers aim at and intend in all their servent Supplications for the Purifying and Cleansing of their Souls by the sprinkling and washing of the Blood of Christ the Faith and Perswasion whereof give them Peace and Holy Boldness in the presence of God without which they can have nothing but shame and Confusion of Face in a sence of their own Pollutions Sect. 7 How the Blood of Christ was the Meritorious Cause of our Purification as it was offered in that thereby he procured for us Eternal Redemption with all that was conducing or needfull thereunto and how thereby he Expiated our sins belongs not unto this place to declare Nor shall I insist upon the more mysterious Way of Communicating cleansing Vertue unto us from the Blood of Christ by Vertue of our Vnion with him What hath been spoken may suffice to give a little insight into that Influence which the Blood of Christ hath into this first part of our Sanctification and Holiness And as for those who affirm that it no otherwise cleanseth us from our sins but only because we Believing his Doctrine confirmed by his Death and Resurrection do amend our Lives turning from Sin unto Righteousness and Holiness they renounce the Mystery of the Gospel and all the proper Efficacy of the Blood of Christ. Sect. 8 3 Faith is the Instrumental Cause of our Purification Purifying their Hearts by Faith Acts 15. 9. The two unfailing Evidences of sincere Faith are that within it purifyeth the Heart and without it worketh by Love These are the Touch-stone whereon Faith may yea ought to be tryed We purifie our Souls in obeying the Truth through the Spirit 1 Pet. 1. 20. That is by Believing which is our Original Obedience unto the Truth And hereby are our Souls purified Unbelievers and Unclean are the same Tit. 1. 15. For they have nothing in them whereby they might be Instrumentally cleansed And we are Purified by Faith Because 1 Faith it self is the principal Grace whereby our Nature is restored unto the Image of God and so freed from our Original Defilement Col. 3. 10. Joh. 17. 3. 2 It is by Faith on our part whereby we receive the Purifying Vertue and Influences of the Blood of Christ whereof we have before Discoursed Faith is the Grace whereby we constantly adhere and cleave unto Christ. Deut. 4. 4. Josh. 23. 8. Acts 11. 10. And if the Woman who touched his Garment in Faith obtained Vertue from him to heal her Issue of Blood shall not those who cleave unto him continually derive Vertue from him for the healing of their spiritual Defilements 3 It is by the Working of Faith principally whereby those Lusts and Corruptions which are Defiling are mortified subdued and gradually wrought out of our Minds All actual Defilements spring from the Remainders of defiling Lusts and their depraved Workings in us Heb. 12. 15. Jam. 1. 14. How Faith worketh to the correcting and subduing of them by deriving supplyes of the Spirit and Grace to that End from Jesus Christ as being the Means of our abiding in him whereon alone those supplyes do depend Joh. 15. 3 4 5. as also by the Acting of all other Graces which are contrary to the Polluting Lusts of the Flesh and destructive of them is usually declared and we must not too far enlarge on these things 4 Faith takes in all the Motives which are proposed unto us to stir us up unto our utmost Endeavours and Diligence in the use of all Means and Wayes for the preventing of the Defilements of sin and for the Cleansing our Minds and Consciences from the Relicts of Dead Works And these Motives which are great and many may be reduced unto Two Heads 1 A Participation of the Excellent Promises of God at the Present the Consideration hereof brings a singular Enforcement on the Souls of Believers to endeavour after universal Purity and Holiness 2 Cor. 7. 1. And 2 the future Enjoyment of God in Glory whereunto we cannot attain without being purifyed from sin 1 Joh. 3. 1. Now these Motives which are the Springs of our Duty in this Matter are received and made Efficacious by Faith only Sect. 9 4 Purging from sin is likewise in the Scripture ascribed unto Afflictions of all sorts Hence they are called Gods Furnace and his Fining-Pot Isa. 31. 9. Chap. 48. 10. whereby he taketh away the Dross and Filth of the Vessels of his House They are called Fire that trieth the Wayes and Works of Men consuming their Hay and Stubble and purifying their Gold and Silver 1 Cor. 3. 13. And this they do through an Efficacy unto the Ends communicated unto them in the design and by the Spirit of God For by and in the Cross of Christ they were cut off from the Curse of the First Covenant whereunto all Evil and Trouble did belong and implanted into the Covenant of Grace The Tree of the Cross being cast into the Waters of Affliction hath rendred them Wholsom and Medicinal And as the Lord Christ being the Head of the Covenant all the Afflictions and Persecutions that befall his Members are Originally his Isa. 63. 9. Acts 9. 5. Col. 1. 24. so they all tend to work us unto a Conformity unto him in Purity and Holiness And they work towards this Blessed End of purifying the Soul several wayes For 1 They have in them some Tokens of Gods Displeasure against sin which those who are Exercised by them are led by the Consideration of unto a fresh View of the Vileness of it For although Afflictions are an Effect of Love yet it is of Love mixed with Care to obviate and prevent Distempers Whatever
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
he dwelleth in us God doth it by his Spirit as he dwelleth in us As it is a work of Grace it is said to be wrought by the Spirit and as it is our Duty we are said to work it through the Spirit v. 13. And let men pretend what they please if they have not the Spirit of Christ dwelling in them they have not mortified any sin but do yet walk after the flesh and continuing so to doe shall dye Sect. 19 Moreover as this is the only Spring of Mortification in us as it is a Grace so the Consideration of it is the principal Motive unto it as it is a Duty So our Apostle pressing unto it doth it by this Argument Know ye not that your Body is the Temple of the Holy Ghost which is in you which you have of God 1 Cor. 6. 19. To which we may adde that weighty Caution which he gives us to the same purpose 1 Cor. 3. 16. Know you not that ye are the Temple of God and that the Spirit of God dwelleth in you if any man defile the Temple of God him shall God destroy for the Temple of God is Holy which Temple are ye Whereas therefore in every Duty two things are principally considered First The Life and Spring of it as it is wrought in us by Grace Secondly The principal Reason for it and Motive unto it as it is to be performed in our selves by the way of Duty Both these as to this matter of Mortification do center in this Inhabitation of the Spirit For 1 It is he who mortifies and subdues our Corruptions who quickens us unto Life Holiness and Obedience as he dwelleth in us that he may make and prepare an Habitation meet for himself And 2 The principal Reason and Motive which we have to attend unto it with all Care and Diligence as a Duty is that we may thereby preserve his Dwelling-place so as becometh his Grace and Holiness And indeed whereas as our Saviour tells us they are things which arise from and come out of the Heart that defile us there is no greater nor more forcible Motive to contend against all the defiling Actings of sin which is our Mortification than this that by the Neglect hereof the Temple of the Spirit will be defiled which we are commanded to watch against under the severe Commination of being destroyed for our Neglect therein Sect. 20 If it be said that whereas we do acknowledge that there are still remainders of this sin in us and they are accompanyed with their Defilements how can it be supposed that the Holy Ghost will dwell in us or in any one that is not perfectly Holy I answer 1 That the great Matter which the Spirit of God considereth in his Opposition unto sin and that of sin to his Work is Dominion and Rule This the Apostle makes evident Rom. 6. 12 13 14. Who or what shall have the principal Conduct of the Mind and Soul Chap. 8. 7 8 9. is the matter in Question Where sin hath the Rule there the Holy Ghost will never dwell He enters into no soul as his Habitation but at the same instant he dethrones sin spoyls it of its Dominion and takes the Rule of the soul into the hand of his own Grace Where he hath effected this Work and brought his Adversary into subjection there he will dwell though sometimes his Habitation be troubled by his subdued Enemy 2 The souls and minds of them who are really sanctified have continually such a sprinkling with the Blood of Christ and are so continually purified by vertue from his sacrifice and oblation as that they are never unmeet Habitations for the holy Spirit of God Sect. 21 2 The Manner of the actual Operation of the Spirit of God in effecting this Work or how he mortifies sin or enables us to mortifie it is to be considered And an Acquaintance herewith dependeth on the Knowledge of the sin that is to be mortified which we have before described It is the vitious corrupt Habit and Inclination unto sin which is in us by Nature that is the principal Object of this Duty or the Old man which is corrupt according unto deceitfull Lusts. When this is weakened in us as to its Power and Efficacy when its strength is abated and its Prevalency destroyed then is this Duty in its proper Discharge and Mortification carryed on in the soul. Now this the Holy Ghost doth First By implanting in our Minds and all their Faculties A contrary Habit and Principle with contrary Inclinations Dispositions and Actings namely a Principle of spiritual Life and Holiness bringing forth the Fruits thereof By means hereof is this work effected For sin will no otherwise dye but by being killed and slain And whereas this is gradually to be done it must be by Warring and Conflict There must be something in us that is contrary unto it which opposing of it conflicting with it doth insensibly and by Degrees for it dyes not at once work out its Ruine and Destruction As in a Chronical Distemper the Disease continually Combates and Conflicts with the Powers of Nature untill having insensibly improved them it prevails unto its Dissolution So is it in this matter These adverse Principles with their Contrariety Opposition and Conflict the Apostle expressely asserts and describes as also their contrary Fruits and Actings with the Issue of the whole Gal. 5. 16 17. 18 19 20 21 22 23 24 25. The contrary Principles are the Flesh and Spirit and their contrary Actings are in Lusting and Warring one against the other ver 16. Walk in the Spirit and ye shall not fulfill the Lusts of the Flesh Not to fulfill the lusts of the flesh is to Mortifie it for it neither will nor can be kept alive if its Lusts be not fulfilled And he gives a fuller Account hereof ver 17. For the Flesh Lusteth against the Spirit and the Spirit Lusteth against the Flesh and these are contrary one to the other If by the Spirit the Spirit of God himself be intended yet he Lusteth not in us but by vertue of that spirit which is born of him that is the New Nature or Holy Principle of Obedience which he worketh in us And the way of their mutual Opposition unto one another the Apostle describes at large in the following verses by instancing in the contrary Effects of the one and the other But the Issue of the whole is v. 24. They that are Christs have crucified the Flesh with its Affections and Lusts. They have crucified it that is fastned it unto that Cross where at length it may expire And this is the way of it namely the Actings of the Spirit against it and the Fruits produced thereby Hence he shuts up his discourse with that Exhortation If we live in the Spirit let us walk in the Spirit That is if we are endowed with this Spiritual Principle of Life which is to live in the Spirit then let us Act Work and
what sence 453 67 Universality the best Evidence of sincere Sanctification 369 Unregenerate Persons must all perish 253 2 Unregenerate Persons may pray for the Spirit 361 4 Use of spiritual Gifts 1 1 Use of Promises Exhortations and Threatnings 166 10 Use of Ordinances and Means necessary to the Progress of Holiness 354 Diligent Use of Means required unto every one that would be holy 521 4 Usefulness in the World depends on our Conformity to God 512 22 W. Water poured on Grace to cause it to grow 347 8 Fire and Water the Means of all Typical Cleansing 371 1 Watching against Sin on the Account of its Defilement 403 15 The Way whereby the Blood of Christ cleanseth from Sin known to few 384 3 The Way of Cleansing Sin made known by the Holy Spirit alone 388 Wayes whereby Grace is encreased 343 6 Wayes and Means whereby we may come to a Discovery of the Defilement of Sin 395 The weakest Grace shal be preserved 344 6 Weakness of Humane Reason to instruct us unto Obedience 559 13 A Rational Will the most eminent Property of a Person ascribed to the Holy Ghost 57 2â The Will of the Spirit in all his Operations 165 8 Christ not to be sought in the Wilderness in what sence 151 15 Will and Affections how under the Power of the Mind 237 61 The Will of God the only Rule of Obedience 249 27 Wills and Assections of men how wrought upon by the Word 259 13 The Will in Conversion acts not but as it is acted 271 35 Acts of the Will in Conversion how to be considered 274 39 The Will considered as a Vital Faculty and as a free Principle 283 55 Will of God the Rule and Measure of our Obedience 412 3 Every gracious Act of the Will wrought by the Holy Spirit 470 14 Wisdom and Power of the Holy Spirit in the Preservation of Grace 348 9 Wisdom of God to be considered in all Commands of Obedience 543 18 19 c. Office of Witness-bearing unto the Lord Christi discharged by the Holy Spirit 149 13 Witness of the Spirit 168 9 Words the Means of any thing in us applyed to God intend signs onely of it 160 What the Word worketh instrumentally the Spirit worketh effectually 197 11 Word of God the onely Rule and Means of perswading the Soul to Conversion 257 8 Word and Doctrine of Christ the Rule and Measure of Holiness 445 52 Every divine Work distinctly assigned to each Person 68 1 Work of the Spirit towards the Humane Nature of Christ in the state of the Dead 146 10 Every Work of the Spirit is not sanctifying or saving 166 9 Work of Illumination and Conviction wherein it comes short of Conversion 199 16 Work of the Spirit in Regeneration not confined to Arguments and Motives 261 19 Work of the Holy Ghost in Sanctification owned by all the Nature of that Work questioned 339 3 Work of Holiness secret and Mysterious 351 10 Work of Grace variously carryed on in the Soul 353 Work of the Holy Spirit in us as to the Subject and Object of it 385 3 Entire Work of the Holy Ghost in Sanctification explained 435 35 What Works ascribed distinctly to the Father what to the Son and what to the Holy Spirit 69 2 Works supposed satisfactory for Sin overthrow the Gospel 331 13 Workings of the Spirit of God on and in men of the World 77 15 Writing of the Scripture an Effect of the Holy Ghost 113 19 Three things required unto the Writing of the Scripture 113 20 Z. Zeal to the Glory of God how Acted by Christ in his Oblation 144 A TABLE of some Places of Scripture Explained or Applyed in this Treatise GENESIS Chapters Verses Pages Sections 1 2 38 13 1 2 72 8 1 22 32 7 1 26 27 75 11 2 7 74. 465 10 6 3 8 29 2 4 4 53 16 6 5 211 366 15 6 6 63 28 8 1 29 2 8 11 53 16 9 1 2 510 18 17 1 334 413 13 4 EXODUS 4 8 115 21 7 1 102 8 31 2 3. 118 25 LEVITICUS 1 11 385 4 9 24 53 16 NUMBERS 11 16 17 95 116 21 12 8 106 12 19 4 5 6. 389 Â Â 20 387 4 â4 1 112 18 DEUTERONOMY 5 29 424 17 13 1 2 18 22 18 20 14 17 30 6 417 11 32 12 65 31 JOSHUA 10 11 115 12 12 22 112 18 JUDGES Chapters Verses Pages Sections 3 10 17 15 5 20 71 6 I. SAMUEL 10 9 117 Â 16 14 36 11 Â 15 91 19 18 10 37 11 19 24 110 17 II. SAMUEL 23 2 101 7 I. KINGS 22 6 13 16 22 26 15 18 22 21 22. 33 7 22 18 108 14 II. KINGS 2 9 95 21 I. CHRONICLES 12 18 90 16 28 12 105 10 28 19 113 19 EZRA 9 6 396 Â JOB 9 29 30 31 379 Â 26 13 71 7 32 4 58 22 33 4 75 12 PSALMS 1 4 29 2 5 4 5 6. 500 3 8 3 72 7 Psalms Verses Pages Sections 16 11 146 10 18 21 22 23 490 28 19 12 13 408 Â 33 6 35 9 38 5 377 5 40 6 7 8 144 Â 45 13 329 12 5â 11 35 9 Â 5 402 Â Â 7 389 5 53 3 395 Â 63 8 425 18 68 18 157 3 104 29 30. 73 9 139 13 14. 327 10 143 10 37 12 PROVERBS 1 23 86 11 4 18 347 9 6 10 436 36 8 26 74 10 30 12 397 12 ECCLESIASTES 5 6 31 5 12 10 114 20 SOLOMONS SONG 5 2 3 436 Â ISAIAH 4 4 370 1 6 6 7 54 17 11 1 2 3 131 59. 90 94. 23 18 20. 20 1 2 3. 109 15 32 15 86 11 40 27 28 342 5 40 31 431 30 44 3 88 13 45 1 77 118 15 22 57 9 10 376 232. 5 53 59 20 21 11 11 61 1 139 4 63 10 11 14 35 65 9 31 64 6 377 6 JEREMIAH 2 22 379 Â 4 22 216 22 20 9 103 8 23 28 104 10 23 33 36 108 14 31 33 418 11 52 23 32 6 EZEKIEL Chapters Verses Pages Sections 8 3 109 16 13 3 32 7 16 60 61 62 63 396 Â 36 25 26 27. 185 335 370 418 23 14 1 11. DANIEL 10 9 107 13 12 3 83 7 12 9 104 10 HOSEA 1 2 109 15 5 13 388 Â 8 12 236 59 14 5 6 346 8 AMOS 4 13 30 3 MICAH 2 7 59 23 3 8 101 7 6 6 7 331 13 ZEPHANIAH 3 17 91 18 ZECHARIAH 4 7 78 16 12 8 342 5 13 1 387 394. 4 11. MATTHEW 1 18 131 10 3 11 54 17 3 16 17 52 139 17 4 16 207 6 6 22 23 237 61 9 38 142 6 12 24 28 31 32. 63 141 6 29 24 26 151 15 27 46 130 6 28 19 45 50 51 Â MARK 1 12 141 7 11 13 36 Â 13 32 130 6 17 5 360 Â LUKE Chapters Verses Pages Sections 1 35 131 10 2 11 5 3 2 40 137 2 3 16 88
the Lord vers 5. But as to their first Original and Fountain they are from God even the Father vers 6. And all these are one and the same But rather the Spirit alone is intended and hath this three-fold denomination given unto him For as he is particularly denoted by the Name of the Spirit which he useth that we may know whom it is that eminently he intendeth so he calls him both Lord and God as to manifest his Sovereign Authority in all his Works and Administrations so to ingenerate a due Reverence in their Hearts towards him with whom they had to do in this Matter And no more is intended in these three Verses but what is summed up vers 11. But all these worketh that one and the self same Spirit dividing to every Man severally as he will Sect. 5 Secondly With respect unto their general Nature The Apostle distributes them into Gifts ãâã ãâã ãâã ãâã ãâã v. 4. Administrations ãâã ãâã ãâã ãâã ãâã v. 5. Operations ãâã ãâã ãâã ãâã ãâã v. 6. which Division with the Reasons of it will in our Progress be farther cleared Sect. 6 Thirdly He declares the general End of the Spirit of God in the Communication of them and the Use of them in the Church vers 7. But the manifestation of the Spirit is given unto every Man to profit withal ãâã ãâã ãâã ãâã ãâã Syr. ãâã ãâã ãâã ãâã ãâã the Revelation of the Spirit that is the Gifts whereby and in whose Exercise he manifests and reveals his own Presence Power and effectual Operation And the Spirit of God hath no other aim in granting these his enlightning Gifts wherein he manifests his care of the Church and declares the things of the Gospel unto any Man but that they should be used to the Profit Advantage and Edification of others They are not bestowed on Men to make their secular Gain or Advantage by them in Riches Honour or Reputation for which Ends Simon the Magician would have purchased them with his Money Acts 8. 19. No nor yet meerly for the good and benefit of the Souls of them that do receive them but for the Edification of the Church and the furtherance of Faith and Profession in others ãâã ãâã ãâã ãâã ãâã ad id quod expedit prodest For that which is expedient useful profitable namely to the Church 1 Cor. 6. 12. Chap. 10. 23. 2 Cor. 8. 10. Thus was the Foundation of the first Churches of the Gospel laid by the Holy Ghost and thus was the Work of their building unto perfection carried on by him How far present Churches do or ought to stand on the same bottom how far they are carried on upon the same Principles is worth our Enquiry and will in its proper Place fall under our Consideration Sect. 7 Fourthly The Apostle distributes the Spiritual Gifts then bestowed on the Church or some Members of it into nine Particular Heads or Instances As 1 Wisdom 2. Knowledg v. 8. or the Word of Wisdom and the Word of Knowledg 3. Faith 4 Healing vers 9. 5. Working of Miracles 6. Prophesy 7. Discerning of Spirits 8. Kinds of Tongues 9 Interpretation of Tongues v. 10. And all these were extraordinary Gifts in the manner of the Communication and Exercise which related unto the then present state of the Church What is yet continued anologous unto them or holding proportion with them must be farther enquired into when also their especial Nature will be unfolded But now if there be that great Diversity of Gifts in the Church if so much Difference in their Administrations how can it possibly be prevented but that Differences and Divisions will arise amongst them on whom they are bestowed and those amongst whom they are excercised It is true this may so fall out and sometimes doth so and de facto it did so in this Church of Corinth One Admired one Gift a second another of a different kind and so the third Accordingly among those who had received them one boasted of this or that Particular Gift and Ability and would be continually in its exercise to the exclusion and contempt of others bestowed no less for the edification of the Church than his own And so far were they transported with vain-Glory and a desire of self-Advancement as that they preferred the use of those Gifts in the Church which tended principally to beget Astonishment and Admiration in them which heard or beheld them before those which were peculiarly useful unto the Edification of the Church it self which Evil in particular the Apostle rebukes at large Chap. 14. By this means the Church came to be divided in it self and almost to be broken in Pieces Chap. 1. v. 11 12. So foolish oftimes are the minds of Men so liable to be imposed upon so common is it for their Lusts seduced and principled by the crafts of Satan to turn Judgment into Wormwood and to abuse the most useful Effects of Divine Grace and Bounty To prevent all these Evils for the future and to manifest how perfect an harmony there is in all these divers Gifts and different Administrations at what an Agreement they are among themselves in their Tendency unto the same Ends of the Union and Edification of the Church from what Fountain of Wisdom they do proceed and with what Care they ought to be used and improved the Apostle declares unto them both the Author of them and the Rule he proceedeth by in their Dispensation v. 11. All these saith he worketh that one and self-same Spirit dividing to every Man severally as he will Sect. 8 I shall not at present further open or insist upon these Words Frequent recourse must be had unto them in our Progress wherein they will be fully explicated as to what concerns the Person of the Spirit his Will and his Operations which are all asserted in them For my Purpose is through the Permission and Assistance of God to treat from hence of the Name Nature Existence and whole Work of the Holy Spirit with the Grace of God through Jesus Christ in the Communication of him unto the Sons of Men. A Work in it self too great and difficult for me to undertake and beyond my Ability to manage unto the Glory of God or the Edification of the Souls of them that do believe For who is sufficient for these things But yet I dare not utterly faint in it nor under it whilst I look unto him whose Work it is who giveth Wisdom to them that lack it and upbraideth them not Jam. 1. 5. Our Eys therefore are unto him alone who both supplieth seed to the Sower and when he hath done blesseth it with an encrease The present Necessity Importance and Usefulness of this work are the Things which alone have ingaged me into the undertaking of it These therefore I shall briefly represent in some general Considerations before I insist on the Things themselves whose especial Explanation is designed Sect. 9 First then we may consider That
the Doctrine of the Spirit of God his Work and Grace is the second great Head or Principle of those Gospel-Truths wherein the Glory of God and the Good of the Souls of Men are most eminently concerned And such also it is that without it without the Knowledg of it in its Truth and the Improvement of it in its Power the other will be useless unto those Ends. For when God designed the Great and Glorious Work of recovering Fallen Man and the saving of sinners to the Praise of the Glory of his Grace he appointed in his Infinite Wisdom two great Means thereof The one was the giving of his Son for them and the other was the giving of his Spirit unto them And hereby was way made for the Manifestation of the Glory of the whole Blessed Trinity which is the utmost end of all the Works of God Hereby were the Love Grace and Wisdom of the Father in the Design and Projection of the whole the Love Grace and Condescention of the Son in the Execution Purchase and Procurement of Grace and Salvation for sinners with the Love Grace and Power of the Holy Spirit in the effectual Application of all unto the Souls of Men made gloriously conspicuous Hence from the first Entrance of sin there were two general Heads of the Promises of God unto Men concerning the means of their Recovery and Salvation The One was that concerning the sending of his Son to be Incarnate to take our Nature upon him and to suffer for us therein the Other concerning the giving of his Spirit to make the Effects and Fruits of the Incarnation Obedience and Suffering of his Son effectual in us and towards us To these Heads may all the Promises of God be reduced Now because the Former was to be the Foundation of the Latter that was first to be laid down and most insisted on untill it was actually accomplished Hence the Great Promise of the Old Testament the Principal Object of the Faith Hope and Expectation of Believers was that concerning the Coming of the Son of God in the Flesh and the Work which he was to perform Yet was this also as we shall see in our Progress accompanied with a great intermixture of Promises concerning the Holy Spirit to render his coming and work effectual unto us But when once that first work was fully accomplished when the Son of God was come and had destroyed the Works of the Devil the Principal remaining Promise of the New Testament the spring of all the rest concerneth the sending of the Holy Spirit unto the Accomplishment of his Part of that great Work which God had designed Hence the Holy Ghost the Doctrine concerning his Person his Work his Grace is the most peculiar and principal Subiect of the Scriptures of the New Testament and a most eminent immediate Object of the Faith of them that do believe And this must be further cleared seeing we have to deal with some who will scarce allow him to be of any Consideration in these matters at all But I shall be brief in these previous Testimonies hereunto because the whole ensuing discourse is designed to the Demonstration of the Truth of this Assertion Sect. 10 First It is of great Moment and sufficient of it self to maintain the Cause as proposed that when our Lord Jesus Christ was to leave the world He promised to send his Holy Spirit unto his Disciples to supply his Absence Of what use the Presence of Christ was unto his Disciples we may in some measure conceive they knew full well whose Hearts were filled with sorrow upon the mention of his Leaving of them John 16. 5. 6. Designing to relieve them in this great Distress which drew out the highest Expressions of Love Tenderness Compassion and Care towards them he doth it principally by this Promise which he assures them shall be to their greater Advantage than any they could receive by the continuance of his bodily Presence amongst them And to secure them hereof as also to inform them of its great importance he repeats it frequently unto them and inculcates it upon them Consider somewhat of what he sayes to this Purpose in his last Discourse with them John 14. 16 17 18. I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you I will not leave you comfortless I will come unto you that is in and by this Holy Spirit And v. 25 26 27. These things I have spoken unto you being present with you but the Comforter who is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all Things to your remembrance whatever I have said unto you Peace I leave with you c. And Chap. 15. 25. But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth which proceedeth from the Father he shall testify of me And Chap. 16. v. 5 6 7 8 9 10 11 12 13 14 15. Now I go my way to him that sent me and none of you asketh me whither goest thou But because I have said these things unto you sorrow hath filled your heart Nevertheless I tell you the Truth is is expedient for you that I goe away for if I go not away the Comforter will not come unto you but if I depart I will send him unto You. And when he is come he will reprove the World of Sin and of Righteousness and of Judgment Of Sin because they believe not on me Of Righteousness because I go to my Father and ye see me no more of Judgment because the Prince of this World is judged I have yet many things to say unto you but you cannot bear them now Howbeit when he the Spirit of Truth is come he will guide you into all Truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he shall shew you things to come He shall Glorifie me for he shall receive of mine and he shall shew it unto You. All things that the Father hath are mine therefore said I that he shall take of mine and shew it unto You. This was the great Legacy which our Lord Jesus Christ departing out of this World bequeathed unto his sorrowful Disciples This he promiseth unto them as a sufficient relief against all their Troubles and a faithful Guide in all their wayes And because of the Importance of it unto them he frequently repeats it and enlargeth upon the benefits that they should receive thereby giving them a particular account why it would be more advantageous unto them than his own bodily Presence And therefore after his Resurrection he minds them again of this Promise commanding them to act nothing towards the building of
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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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
Nature and Operations of the Holy Spirit of God Hence will it be undeniable manifest what a stranger this pretended Light is unto the true Spirit of Christ how far it is from being of any real Use to the Souls of Men yea how it is set up in opposition unto Him and his Work by whom and by which alone we become accepted with God and are brought unto the enjoyment of him Sect. 24 Fourthly There are moreover many hurtful and noxious Opinions concerning the Holy Ghost gone abroad in the World and entertained by many to the Subversion of the Faith which they have professed Such are those whereby his Deity and Personality are denyed About these there have been many contests in the World some endeavouring with Diligence and subtilty to promote the perverse Opinions mentioned others contending according to their Duty for the Faith once delivered unto the Saints But these Disputations are for the most Part so managed that although the Truth be in some of them strenuously vindicated yet the minds of Believers generally are but little edified by them For the most are unacquainted with the ways and Terms of arguing which are suited to convince or stop the mouths of gain-sayers rather than to direct the Faith of others Besides our Knowledge of things is more by their operations and proper Effects than from their own Nature and formal Reason Especially is it so in Divine Things and particularly with respect unto God himself In his own Glorious Being he dwelleth in Light whereunto no Creature can approach In the Revelation that he hath made of himself by the Effects of his Will in his Word and Works are we to seek after him By them are the otherwise invisible things of God made known his Attributes declared and we come to a better Acquaintance with him than any we can attain by our most diligent speculations about his Nature it self immediately So is it with the Holy Ghost and his Personality He is in the Scripture proposed unto us to be known by his Properties and Works Adjuncts and Operations by our Duty towards him and our Offences against him The due consideration of these things is that which will lead us into that assured knowledg of his Being and Subsistence which is necessary for the guidance of our Faith and Obedience which is the end of all these Enquiries Col. 2. 2. Wherefore although I shall by the way explain confirm and vindicate the Testimonies that are given in the Scripture or some of them unto his Deity and Personality yet the principal means that I shall insist on for the establishing of our Faith in him is the due and just Exposition and Declaration of the Administrations and Operations that are ascribed unto him in the Scriptures which also will give great Light into the whole Mystery and Oeconomy of God in the work of our salvation by Jesus Christ. Sect. 25 Fifthly The Principal Cause and Occasion of our present Undertaking is the open and horrible opposition that is made unto the Spirit of God and his Work in the World There is no concernment of his that is not by many derided exploded and blasphemed The very name of the Spirit is grown to be a reproach nor do some think they can more despightfully expose any to scorn than by ascribing to them a Concern in the Spirit of God This indeed is a thing which I have often wondred at and do continue still so to doe For whereas in the Gospel every thing that is Good Holy Praise worthy in any Man is expresly assigned to the Spirit as the immediate Efficient Cause and Operator of it and whereas the Condition of Men without him not made Partakers of Him is described to be reprobate or rejected of God and forreign unto any Interest in Christ yet many pretending unto the Belief and Profession of the Gospel are so far from owning or desiring a Participation of this Spirit in their own Persons as that they deride and contemn them who dare plead or avow any concern in him or his Works Only I must grant that herein they have had some that have gone before them namely the old scoffing Heathens For so doth Lucian in his Philopatris speak in imitation of a Christian by way of scorn ãâã ãâã ãâã ãâã ãâã Speak out now receiving Power or Ability of speaking from the Spirit or by the Spirit Certainly an attendance to the old Caution Si non caste tamen Caute had been needful for some in this Matter Could they not bring their own hearts unto a due Reverence of the Spirit of God and an endeavour after a Participation of his Fruits and Effects yet the things that are spoken concerning him and his Work in the whole New Testament and also in Places almost innumerable in the Old might have put a check to their publick Contemptuous Reproaches and scornful Mockings whilst they own those writings to be of God But such was his Entertainment in the World upon his first Effusion Acts 2. 13. Many Pretences I know will be pleaded to give Countenance unto this Abomination For First They will say it is not the Spirit of God himself and his works but the Pretence of others unto him and them which they so reproach and scorn I fear this Plea or Excuse will prove too short and narrow to make a Covering unto their Profaneness It is dangerous venturing with Rudeness and Petulancy upon holy things and then framing of Excuses But in Reproaches of the Lord Christ and his Spirit Men will not want their Pretences Joh. 10. 32. And the things of the Spirit of God which they thus Reproach scorn in any are either such as are truely and really ascribed unto him and wrought by him in the Disciples of Jesus Christ or they are not If they are such as indeed are no Effects of the Spirit of Grace such as he is not promised for nor attested to work in them that do believe as vain Enthusiasmes extatical Raptures and Revelations certainly it more became Christians Men professing or at least pretending a Reverence unto God his Spirit and his Word to manifest and convince those of whom they treat that such things are not Fruits of the Spirit but Imaginatiocs of their own then to deride them under the name of the Spirit or his Gifts Operations Do Men consider with whom and what they make bold in these things But if they be things that are real Effects of the Spirit of Christ in them that believe or such as are undeniably assigned unto him in the Scripture which they despise what remains to give countenance unto this daring Prophaneness Yea but they say Secondly It is not the real true Operations of the Spirit themselves but the false Pretensions of others unto them which they traduce and expose But will this warrant the Course which it is manifest they steer in Matter and Manner The same Persons pretend to believe in Christ and the
those to whom he wrote that in what was so preached unto them they had not followed cunningly devised Fables 2 Pet. 1. 16. For so were the Power and Coming of our Lord Jesus Christ then reported to be in the World What was preached concerning them was looked on as cunningly devised and artificially framed fables to inveagle and allure the People This the Apostle gives his Testimony against and withal appeals unto the Divine Assurance which they had of the Holy Truths delivered unto them v. 17 18 19 20. In like manner our Lord Jesus Christ himself having preached the Doctrine of Regeneration unto Nicodemus he calls it into Question as as thing incredible or unintelligible Joh. 3. 4. For whose Instruction and the Rebuke of his Ignorance he lets him know that he spake nothing but what he brought with him from Heaven from the Eternal Fountain of Goodness and Truth v. 11 12. 13. It is fallen out not much otherwise in this Matter Sect. 31 The Doctrine concerning the Spirit of God and his Work on the Souls of Men hath been preached in the World What he doth in convincing Men of Sin what in Working Godly Sorrow and Humiliation in them what is the exceeding Greatness of his Power which he puts forth in the Regeneration and Sanctification of the Souls of Men What are the supplys of Grace which he bestowes on them that do believe what Assistance he gives unto them as the Spirit of Grace and Supplications hath been preached taught and pressed on the minds of them that attend unto the Dispensation of the Word of the Gospel Answerable hereunto Men have been urged to try search examine them-selves as to what of this Work of the Holy Ghost they have found observed or had experience to have been effectually accomplished in or upon their own Souls And hereon they have been taught that the Great Concernments of their Peace Comfort and Assurance of their Communion among themselves as the Saints of God with many other Ends of their Holy Conversation do depend Nay it is and hath been constantly taught them that if there be not an effectual Work of the Holy Ghost upon their hearts that they cannot enter into the Kingdom of God Now these things and whatever is spoken in the Explication of them are by some called in Question if not utterly rejected Yea some look on them as cunningly devised Fables Things that some not long since invented and others have propagated for their Advantage Others say that what is delivered concerning them is hardly if at all to be understood by Rational Men being only empty Speculations about things wherein Christian Religion is little or not at all concerned Whereas therefore many very many have received these things as Sacred Truths and are perswaded that they have found them realized in their own Souls so that into their Experience of the work of the Holy Spirit of God in them and upon them according as it is declared in the Word all their Consolation and Peace with God is for the most part resolved as that which gives them the best Evidence of their Interest in him who is their Peace and whereas for the Present they do believe that unless these things are so in and with them they have no Foundation to build an Hope of Eternal Life upon it cannot but be of indispensible necessity unto them to examine and Search the Scripture diligently whether these things be so or no. For if there be no such Work of the Spirit of God upon the Hearts of Men and that indispensibly necessary to their Salvation if there are no such Assistances and supplys of Grace needful unto every Good Duty as wherein they have been instructed then in the whole course of their Profession they have only been seduced by cunningly devised Fables their deceived hearts have fed upon ashes and they are yet in their Sins It is then of no less consideration and Importance than the eternal welfare of their Souls immediately concerned therein can render it that they diligently trye examine and search into these things by the safe and infallible Touchstone and Rule of the Word whereon they may must and ought to venture their Eternal Condition I know indeed that most Believers are so far satisfyed in the Truth of these things and their own Experience of them that they will not be moved in the least by the Oppositions which are made unto them and the scorn that is cast upon them For he that beleiveth on the Son of God hath the witness in himself 1 Joh. 5. 10. But yet as Luke wrote his Gospel to Theophilus that he might know the certainty of those things wherein he had been instructed Luke 1. 4. that is to confirm him in the Truth by an Addition of new Degrees of Assurance unto him so it is our Duty to be so far excited by the Clamorous Oppositions that are made unto the Truths which we Profess and in whose being such we are as much concerned as our Souls are worth to compare them diligently with the Scripture that we may be the more fully confirmed and established in them And upon the Examination of the whole matter I shall leave them to their option as Elijah did of Old if Jehovah be God serve him and if Baal be God let him be worshipped If the things which the Generality of Professors do believe and acknowledg concerning the Spirit of God and his Work on their Hearts his Gifts and Graces in the Church with the manner of their Communication be for the substance of them wherein they all generally agree according to the Scripture taught and revealed therein on the same terms as by them received them may they abide in the Holy Profession of them and rejoyce in the Consolations they have received by them But if these things with those other which in the Application of them to the Souls of Men are directly and necessarily deduced and to be deduced from them are all but vain and useless Imaginations it is high time the Minds of Men were disburthened of them The Name and Titles of the HOLY SPIRIT CHAP. II. 1. Of the Name of the Holy Spirit 2. Various Uses of the words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã for the Wind or any thing invisible with a sensible Agitation 3. Amos 4. 14. Mistakes of the Antients rectified by Hierom. 5. ãâã ãâã ãâã ãâã ãâã metaphorically for vanity 6. Metonymically for the part or quarter of any thing 7. For our Vital Breath The Rational Soul The Affections Angels good and bad 8. Ambiguity from the Use of the Word how to be removed Rules concerning the Holy Spirit The Name Spirit how peculiar and appropriate unto him Why he is called the Holy Spirit Whence called the Good Spirit The Spirit of God The Spirit of the Son Acts 2. 33. 1 Pet. 1. 10 11. explained 1 John 4. 3. vindicated Sect. 1 BEfore we ingage into the consideration of the
9. So the Evil Spirit came upon him to excite out of his own adust Melancholy discontents fears a sense of Guilt as also to impress terrifying thoughts and Apprehensions on his Imagination For so it is said an Evil Spirit from the Lord ãâã ãâã ãâã ãâã ãâã 1 Sam. 16. 14. terrified him frightened him with dreadful Agitations of Mind And that we may touch a little on this by the way The Foundation of this Trouble and distress of Saul lay in himself For as I do grant that he was sometimes under an immediate Agitation of Body and Mind from the powerful Impressions of the Devil upon him for under them it is said he prophesied in the midst of the House 1 Sam. 18. 10. which argues an extraordinary and involuntary Effect upon him yet principally he wrought by the Excitation and Provocation of his Personal Distempers Moral and Natural For these have in themselves a great Efficacy in cruciating the Minds of Guilty Persons So Tacitus observes out of Plato Annal. lib. 6. Neque frustra praestantissimus humanae sapientiae firmare solitus est si recludantur Tyrannorum mentes posse aspici laniatus ictus quando ut corpora verberibus ita saevitia libidine malis consultis animus dilaceretur The most Eminent Wiseman was not wont in vain to affirm that if the minds of Tyrants were laid open and discovered it would be seen how they were cruciated and punished seeing that as the Body is rent and torn by stripes so is the Mind by cruelty Lusts evil Counsels and Undertakings so he as I suppose from Plato de Repub. lib. 9. Where Socrates disputes sundry things to that purpose And another Roman Historian gives us a signal Instance hereof in Jugurtha after he had contracted the Guilt of many horrible wickednesses And yet this Work in it self is of the same kind with what God sometimes employs holy Angels about because it is the Execution of his Righteous Judgments So it was a watcher and an Holy One that in such a Case smote Nebuchadnezzar with a sudden madness and frenzy Dan. 4. 13 14. Sect. 12 To return as he is called the Holy so he is the Good Spirit of God Psal. 143. v 10. ãâã ãâã ãâã ãâã ãâã Thy Spirit is Good lead me into the Land of Uprightness So Ours Rather Thy Good Spirit shall lead Me. Or as Junius Spiritu tuo bono deduc me lead me by thy Good Spirit The Chaldee here adds ãâã ãâã ãâã ãâã ãâã The Good Spirit of thy Holiness or thy Holy Good Spirit Didymus Lib. 2. de Spirit Sanc. says that some Copies here read ãâã ãâã ãâã ãâã ãâã a Remembrance whereof is in the M. S. of Tâcla and not elsewhere So Nehem. 9. 10. Thou gavest them ãâã ãâã ãâã ãâã ãâã that Good Spirit of thine to instruct them And he is called so principally from his Nature which is essentially Good as there is none Good but One that is God Matth. 19. 17. as also from his Operations which are all Good as they are Holy and unto them that believe are full of goodness in their Effects Crel Prolegom p. 7. distinguisheth between this Good Spirit and the Holy Spirit or the Holy Ghost For this Good Spirit he would confine unto the Old Testament making it the Author or Cause of those Gifts of Wisdom Courage Prudence and Government that were granted unto many of the People of old So it is said of Bezaliel That he was filled with the Spirit of God in Wisdom and Understanding and in Knowledg Exod. 31. 3. So Chap. 35. 31. That is saith he with this Good Spirit of God So also it is pretended in all those Places where the Spirit of God is said to come on Men to enable them unto some great and extraordinary Work as Judg. 3. 10. But this is plainly to contradict the Apostle who tells us that there are indeed various Operations but one Spirit and that the one and self same Spirit worketh all these things as he pleaseth And if from every different or distinct Effect of the Spirit of God we must multiply Spirits and assign every one of them to a distinct Spirit no Man will know what to make of the Spirit of God at last Probably we shall have so many feigned Spirits as to lose the only true One. As to this particular Instance David prays that God would lead him by his Good Spirit Psal. 143. 10. Now certainly this was no other but that Holy Spirit which he prays in another place that the Lord would not take from him Psal. 51. 11. Take not thy Holy Spirit from me which is confessed to be the Holy Ghost This he also mentions 2 Sam. 23. 2. The Spirit of the Lord spake by me and his Word was in my Tongue And what Spirit this was Peter declares 1 Epist. Chap. 1. v. 21. The Holy Men of God spake in old time as they were moved by the Holy Ghost So vain is this pretence Sect. 13 Again He is commonly called the Spirit of God and the Spirit of the Lord So in the first mention of Him Gen. 1. 2. ãâã ãâã ãâã ãâã ãâã The Spirit of God moved on the Face of the Waters And I doubt not but that the Name ãâã ãâã ãâã ãâã ãâã Elohim which includes a plurality in the same Nature is used in the Creation and the whole Description of it to intimate the Dictinction of the Divine Persons For presently upon it the Name Jehovah is mentioned also Chap. 2. 4. but so as Elohim is joyned with it But that Name is not used in the account given us of the Work of Creation because it hath respect onely unto the Unity of the Essence of God Now the Spirit is called the Spirit of God originally and principally as the Son is called the Son of God For the Name of God in those Enunciations is taken personally for the Father that is God the Father the Father of Christ and our Father John 20. 17. And he is thus termed ãâã ãâã ãâã ãâã ãâã upon the account of the Order and Nature of Personal Subsistence and Distinction in the Holy Trinity The Person of the Father being Fons Origo Trinitatis the Son is from him by eternal Generation and is therefore his Son the Son of God whose denomination as the Father is originally from hence even the Eternal Generation of the Son So is the Person of the Holy Spirit from him by eternal Procession or Emanation Hence is that Relation of his to God even the Father whence he is called the Spirit of God And he is not only called ãâã ãâã ãâã ãâã ãâã the Spirit of God but ãâã ãâã ãâã ãâã ãâã the Spirit that is of God which proceedeth from him as a Distinct Person This therefore arising from and consisting in his proceeding from him he is called Metaphorically the Breath of his Mouth as proceeding from him by an eternal Spiration On this Foundation and Supposition he is
it appear that the same Expression must have different Interpretations and that the Spirit is called the Spirit of God because he is so and proceedeth from him but the Spirit of Christ because he is not so but only treateth of him The answer is ready namely because the Father is God but Christ is not and therefore could not give the Spirit when he was not This is an easie Answer namely to deny a Fundamental Truth and to set up that denyal in an Opposition unto a clear Testimony given unto it But the Truth is this pretended sense leaves no sense at all in the Words For if the Spirit which was in the Prophets be called the Spirit of Christ only because he did before-hand declare the things of Christ that is his suffering and the Glory that did ensue and that be the sole Reason of that Denomination then the sense or importance of the Words is this searching what or what manner of Time the Spirit which did signifie when it testified before hand the sufferings of Christ which was in them did signifie when he testified before hand the sufferings of Christ. For according to this Interpretation the Spirit of Christ is nothing but the Spirit as testifying before-hand of him and thence alone is he so called the Absurdity whereof is apparent unto all Sect. 17 But countenance is indeavoured unto this wresting of the Scripture from 1 Joh. 4. 3. Every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that of Antichrist whereof you have heard that it should come and even now already is it in the World For say some the Spirit of Antichrist is said to be in the World when Antichrist was not as yet come But the Spirit here intended is not called the Spirit of Antichrist because it declared and foretold the things of Antichrist before his coming On which account alone they allow the Spirit of God in the Prophets of Old to be called the Spirit of Christ. They have therefore no countenance from this Place which failes them in the Principal thing they would prove by it Again supposing those Words whereof you have heard that it should come and is now in the World are to be interpreted of the Spirit mentioned and not of Antichrist himself yet no more can be intended but that the false Teachers and Seducers which were then in the World acted with the same Spirit as Antichrist should do at his coming And so there is no Conformity between these Expressions Besides the Spirit of Antichrist was then in the World as was Antichrist himself so far as his Spirit was in the world so far was he so also For Antichrist and his Spirit cannot be separated Both he and it were then in the World in their forerunners who opposed the Truth of the Gospel about the Incarnation of the Son of God and his sufferings And indeed the Spirit of Antichrist in this Place is no more but his Doctrines Antichristian Doctrine which is to be tryed and rejected Neither is any singular Person intended by Antichrist but a Mysterious Opposition unto Christ and the Gospel signally Headed by a series of men in the latter days He therefore and his Spirit began to be together in the World in the Apostles Days when the Mystery of Iniquity began to work 2 Thessal 2. 7. There is therefore no countenance to be taken from these words unto the perverting and wresting of that other expression concerning the Spirit of Christ in the Prophets of old This therefore is the formal Reason of this Apellation The Holy Spirit is called the Spirit of the Son and the Spirit of Christ upon the Account of his Procession or Emanation from his Person also Without respect hereunto he could not be called properly the Spirit of Christ but on that supposition he may be he is so denominated from that various Relation Respect that he hath unto him in his Work and Operations Thus is the Spirit called in the Scripture these are the Names whereby the Essence and Subsistence of the Third Person in the Holy Trinity are declared How he is called on the Account of his Offices and Operations will be manifested in our Progress Divine Nature and Personality of the HOLY SPIRIT Proved and Vindicated CHAP. III. 1. Ends of our consideration of the Dispensation of the Spirit 2. Principles premised thereunto 3. The Nature of God the Foundation of all Religion 4. Divine Revelation gives the Rule and Measure of Religious Worship 5. God hath revealed himself as Three in One. 6. Distinct Actings and Operations ascribed unto these Distinct Persons 7. Therefore the Holy Spirit a Divine Distinct Person 8. Double Opposition to the Holy Spirit 9. By some his Personality granted and his Deity denyed 10. His Personality denyed by the Socinians 11. Proved against them 12. The open vanity of their Pretences Matth. 28. 19. pleaded 13 14 15. Appearances of the Spirit under the shape of a Dove 16. Explained and Improved 17. His appearance as Fire opened 18. His Personal Subsistence proved 19. Personal Properties assigned unto him Understanding Argument from hence pleaded and vindicated 20. A Will Joh. 33. Jam. 3. 4. cleared 21. Exceptions removed 22. Power 23 24 c. Other Personal Ascriptions to him with Testimonies of them vindicated and explained Sect. 1 WE shall now proceed to the Matter it self designed unto Consideration namely the Dispensation of the Spirit of God unto the Church And I shall endeavour to six what I have to offer upon its proper Principles and from them to educe the whole Doctrine concerning it And this must be so done as to manifest the Interest of our Faith Obedience and Holy Worship in the whole and each Part of it For these are the immediate Ends of all Divine Revelations according to that Holy Maxime of our Blessed Saviour if you know these things happy are ye if you doe them To this End the Ensuing Principles are to be observed Sect. 2 1. The Nature and Being of God is the Foundation of all true Religion and holy Religious Worship in the World The great End for which we were made for which we were brought forth by the Power of God into this World is to Worship him and to give glory unto him For he made all things for himself or his own Glory Prov. 16. 4. to be rendred unto him according to the Abilities and Capacities that he hath furnished them withal Revel 4. 11. And that which makes this Worship indispensibly necessary unto us and from whence it is Holy or Religious is the Nature and Being of God himself There are indeed many Parts or Acts of Religious Worship which immediately respect as their Reason and Motive what God is unto us or what he hath done and doth for us But the Principal and Adaequate Reason of all Divine Worship and that which makes it such is what God is in himself Because he is
deep things of God which the World could not understand were now preached and declared unto the Church God saith he hath revealed them unto us by the Spirit But how cometh the Spirit himself the Author of these Revelations to be acquainted with these things This he hath from his own Nature whereby he knoweth or searcheth all things even the deep things of God It is therefore the Revelation made by the Spirit unto the Apostles and Pen-men of the Scripture of the New Testament who were acted by the Holy Ghost in like manner as were the Holy Men of old 1 Pet. 1. 21. which the Apostle intendeth and not the Illumination and Teaching of Believers in the knowledg of the Mysteries by them revealed whereof the Apostle treateth in these words But who is this Spirit The same Apostle tells us that the Judgments of God are unsearchable and his wayes past finding out Rom. 11. 33. And asketh who hath known the mind of the Lord or who hath been his Counsellor v. 34. And yet this Spirit is said to search all things even the deep things of God such as to all Creatures are absolutely unsearchable and past finding out This then is the Spirit of God himself who is God also For so it is in the Prophet from whence these words are taken Who hath directed the Spirit of the Lord or being his Counsellor hath taught him Isa. 40. 13. It will not relieve the Adversaries of the Holy Ghost though it be pleaded by them that he is compared with and opposed unto the spirit of a Man v. 11. which they say is no Person For no Comparisons hold in all Circumstances The Spirit of a Man is his Rational Soul endued with Understanding and Knowledg This is an individual intelligent Substance capable of a subsistence in a separate Condition Grant the Spirit of God to be so far a Person and all their Pretences fall to the ground And whereas it is affirmed by one among our selves though otherwise asserting the Deity of the Holy Ghost Good p. 175. that this Expression of searching the things of God cannot be applyed directly to the Spirit but must intend his enabling us to search into them because to search includes imperfection and the use of means to come to the knowledg of any thing it is not of weight in this matter For such Acts are ascribed unto God with respect unto their Effects And searching being with us the means of attaining the perfect knowledg of any thing the perfection of the knowledg of God is expressed thereby So David prays that God would search him and know his heart Psal. 139. 23. And he is often said to search the hearts of men whereby his infinite Wisdom is intimated whereunto all things are open and naked So is the Spirit said to search the deep things of God because of his infinite Understanding and the perfection of his Knowledg before which they lie open And as things are here spoken of the Spirit in reference unto God the Father so are they spoken of him in reference unto the Spirit Rom. 8. 27. He that searcheth the Hearts knoweth the Mind of the Spirit And hereunto that this Spirit is the Author of Wisdom and Understanding in and unto others and therefore he must have them in himself and that not virtually or causally onely but formally also 1 Cor. 12. 8. Wisdom and Knowledg are reckoned among the Gifts bestowed by him For those of Faith and Tongues it is enough that they are in him virtually But for Wisdom and Understanding they cannot be given by any but he that is wise and understandeth what he doth And hence is he called expresly a Spirit of Wisdom and Understanding of Counsel and Knowledg Isa. 11. 3. I might confirm this by other Testimonies where other Effects of Understanding are ascribed unto him as 1 Tim. 4. 1. 1 Pet. 1. 11. 2 Pet. 1. 21. but what hath been spoken is sufficient unto our purpose Sect. 20 Secondly A Will is ascribed unto him This is the most eminently distinguishing Character and Property of a Person Whatever is endued with an intelligent Will is a Person And it cannot by any Fiction with any tolerable congruity be ascribed unto any thing else unless the Reason of the Metaphor be plain and obvious So when our Saviour sayes of the VVind that it bloweth ãâã ãâã ãâã ãâã ãâã as it willeth or listeth Joh. 3. 8. the abuse of the Word is evident All intended is that the Wind as unto us is ãâã ãâã ãâã ãâã ãâã and not at all at our disposal acts not by our Guidance or Direction And no Man is so foolish as not to apprehend the meaning of it or once to enquire whether our Saviour doth properly ascribe a Will to the Wind or no. So James Chap. 3. v. 4. The words rendred by us turned about with a very small Helm whithersoever the Governour listeth are in the Original ãâã ãâã ãâã ãâã ãâã in which the act of Willing is ascribed to the ãâã ãâã ãâã ãâã ãâã the impâtus or inclination of the Governour which yet hath not a Will But the ãâã ãâã ãâã ãâã ãâã in that place is not the ãâã ãâã ãâã ãâã ãâã of the Philosophers the motus primo-primus or the first Agitation or Inclination of the Mind but it is the Will it self under an earnest Inclination such as is usual with them who govern Ships by the Helms in Storms Hereunto the Act of Willing is properly ascribed and he in whom it is proved to be a Person Thus a Will acting with Understanding and Choice as the Principle and Cause of his outward Actions is ascribed unto the Holy Ghost 1 Cor. 12. 11. All these things worketh that one and self-same Spirit dividing unto every Man as he will He had before asserted that he was the Author and Donor of all the Spiritual Gifts which he had been discoursing about v. 4 5 6. These Gifts he declares to be various as he manifests in nine Instances and all variously disposed of by him v. 8 9 10. If now it be enquired what is the Rule of this his distribution of them he tells us that it is his own Will his Choice and Pleasure What can be spoken more fully and plainly to describe an intelligent Person acting voluntarily with freedom and by choice I know not Sect. 21 We may consider what is excepted hereunto They say Schliâting p. 610. that the Holy Ghost is here introduced as a Person by a Prosopopeia that the distribution of the Gifts mentioned is ascribed unto him by a Metaphor and by the same or another Metaphor he is said to have a Will or to act as he will But is it not evident that if this course of interpreting or rather of perverting Scripture may be allowed nothing of any certainty will be left unto us therein It is but saying this or that is a Metaphor and if one will not serve the turn to bring in two or
three one on the neck of another and the work is done the Sense intended is quite changed and lost Allow this Liberty or bold Licentiousness and you may overthrow the Being of God himself and the Mediation of Christ as to you Testimony given unto them in the Scripture But the words are plain He dâvideth to every one as he will And for the confirmation of his Deity though that be out of question on the supposition of his Personality I shall only add from this place that he who hath the sovereign disposal of all Spiritual Gifts having only his own Will which is infinitely Wise and Holy for his Rule He is over all God blessed for ever Sect. 22 Thirdly Another Property of a living Person is Power A Power whereby any one is able to act according to the guidance of his Understanding and the determinations of his Will declares him to be a Person It is not the meer ascription of Power absolutely or ability unto any thing that I intend For they may signifie no more but the Efficacy wherewith such things are attended in their proper places as Instruments of the Effects whereunto they are applyed In this sense Power is ascribed to the Word of God when it is said to be able to save our Souls Jam. 1. 21. And Acts 20. 32. The Word of God's Grace is said to be able to build us up and to give us an Inheritance among them that are sanctified if that place intend the Word written or preached whereinto I have made enquiry elsewhere For these things are clearly interpreted in other places The Word is said to be able yea to be the Power of God unto Salvation Rom. 1. 16. because God is pleased to use it and make it effectual by his Grace unto that End But where Power Divine Power is absolutely ascribed unto any one and that declared to be put forth and exercised by the Understanding and according to the Will of him to whom it is so ascribed it doth undeniably prove him to be a Divine Person For when we say the Holy Ghost is so we intend no more but that he is one who by his own Divine Understanding puts forth his own Divine Power So is it in this Case Job 32. 4. The Spirit of God hath made me and the Breath of the Almighty hath given me Life Creation is an Act of Divine Power the highest we are capable to receive any Notion of And it is also an Effect of the Wisdom and Will of him that createth as being a voluntary act and designed unto a certain end All these therefore are here ascribed to the Spirit of God It is excepted Schlicting p. 613 615. that by the Spirit of God here mentioned no more is intended but our own vital Spirits whereby we are quickned called the Spirit of God because he gave it But this is too much confidence The words are ãâã ãâã ãâã ãâã ãâã There were two distinct Divine Operations in and about the Creation of Man The first was the forming of his Body out of the Dust of the Earth This is expressed by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã He made he formed and secondly the infusion of a living or quickning Soul into him called ãâã ãâã ãâã ãâã ãâã or the Breath of Life Both these are here distinctly mentioned the first ascribed to the Spirit of God the other to his Breath that is the same Spirit considered in a peculiar way of operation in the Infusion of the rational Soul Such is the sense of those figurative and oenigmatical words God breathed into Man the Breath of Life that is by his Spirit he effected a Principle of Life in him as we shall see afterwards Isa. 11. 2. As he is called a Spirit of Wisdom and Understanding so is he also of Might or Power and although it may be granted that the things there mentioned are rather Effects of his Operations than Adjuncts of his Nature yet he who effecteth Wisdom and Power in others must first have them himself To this purpose also is that demand Mich. 2. 7. Is the Spirit of the Lord straitned or shortned that is in his Power that he cannot Work and Operate in the Prophets and his Church as in former dayes And the same Prophet Chap. 3. vers 8. affirms That he is full of Power and of Judgment and of Might by the Spirit of the Lord. These things were wrought in him by his Power as the Apostle speaks to the same purpose Ephes. 3. 16. Those by whom this Truth is opposed do lay out all their strength and skill in Exceptions I may say Cavils against some of these particular Testimonies and some Expression in them But as to the whole Argument taken from the consideration of the Design and Scope of the Scripture in them all they have nothing to except Sect. 24 To compleat this Argument I shall add the Consideration of those Works and Operations of all sorts which are ascribed to the Spirit of God which we shall find to be such as are not capable of an assignation unto him with the least congruity of Speech or design of speaking intelligibly unless he be a distinct singular Subsistent or Person endued with Divine Power and Understanding And here what we desired formerly might be observed must be again repeated It is not from a single Instance of every one of the Works which we shall mention that we draw and confirm our Argument for some of them singly considered may perhaps sometimes be metaphorically ascribed unto other Causes which doth not prove that therefore they are Persons also which contains the force of all the Exceptions of our Adversaries against these Testimonies But as some of them at least never are nor can be assigned unto any but a Divine Person So we take our Argument from their joint consideration or the uniform constant Assignation of them all unto him in the Scriptures which renders it irrefragable For the things themselves I shall not insist upon them because their particular Nature must be afterwards unfolded Sect. 25 First He is said to teach us Luk. 12. 12. The Holy Ghost shall teach you what you ought to say John 14. 26. The Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to remembrance 1 John 2. 27. He is the Unction which teacheth us all things how and whence he is so called shall be afterwards declared He is the great Teacher of the Church unto whom the accomplishment of that great Promise is committed and they shall be all taught of God John 6. 45. It is said with the Church of God when Her Teachers are removed into a Corner and Her Eyes see them not But better lose all other Teachers and that utterly than to lose this great Teacher only For although he is pleased to make use of them He can teach effectually and savingly without
and to make them his Temple thereby then is the Holy Spirit God for he it is who according to that Promise thus dwelleth in them So Deut. 32. 12. speaking of the People in the Wilderness he saith The Lord alone did lead him And yet speaking of the same People at the same time it is said That the Spirit of the Lord did lead them and caused them to rest Isa. 63. 14. The Spirit of the Lord therefore is Jehovah or Jehovah alone did not lead them That also which is called in the same People their sinning against God and provoking the most High in the Wilderness Psalm 78. 17 18. is termed their rebelling against and vexing the Holy Spirit Isa. 63. 10 11. And many other Instances of an alike Nature have been pleaded and vindicated by others Sect. 32 Add hereunto in the last place that Divine Properties are assigned unto him As Eternity Heb. 9. 14. He is the Eternal Spirit Immensity Psalm 139. 7. Whither shall I flee from thy Spirit Omnipotency Micah 2. 8. The Spirit of the Lord is not straitned compared with Isa. 40. 28. The Power of the Spirit of God Rom. 15. 19. Prescience Acts 1. 16. This Scripture must be fulfilled which the Holy Ghost by the Mouth of David spake before concerning Judas Omniscience 1 Cor. 2. 10 11. The Spirit searcheth all things even the deep things of God Sovereign Authority over the Church Acts 13. 3. Acts 20. 28. The Divine Works also which are assigned unto him are usually and to good purpose pleaded in the vindication of the same Truth But these in the progress of our Discourse I shall have occasion distinctly to consider and inquire into and therefore shall not in this place insist upon them What hath been proposed cleared and confirmed may suffice as unto our present purpose that we may know who He is concerning whom his Works and Grace we do design to Treat Sect. 33 I have but one thing more to add concerning the Being and Personality of the Holy Spirit And this is that in the Order of Subsistence He is the Third Person in the Holy Trinity So it is expressed in the solemn Numeration of them where their Order gives great direction unto Gospel-Worship and Obedience Matth. 28. 18. Baptizing them in the Name of the Father and of the Son and of the Holy Ghost This Order I confess in their Numeration because of the Equality of the Persons in the same Nature is sometimes varied So Rev. 1. 4 5. Grace be unto you and Peace from him which is and which was and which is to come and from the seven Spirits which are before his Throne and from Jesus Christ. The Holy Spirit under the name of the seven Spirits before the Throne of God because of his various and perfect Operations in and towards the Church is reckoned up in order before the Son Jesus Christ. And so in Paul's euctical conclusion unto his Epistles the Son is placed before the Father 2 Cor. 13. 14. The Grace of the Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all And some think that the Holy Ghost is mentioned in the first place Col. 2. 2. The acknowledgment of the Mystery of God and of the Father and of Christ. In this expression of them therefore we may use our liberty they being all one God over all blessed for ever But in their true and natural Order of Subsistence and consequently of Operation the Holy Spirit is the Third Person For as to his Personal Subsistence he proceedeth from the Father and the Son being equally the Spirit of them both as hath been declared This constitutes the natural Order between the Persons which is unalterable On this depends the Order of his Operation for his working is a consequent of the Order of his Subsistence Thus the Father is said to send him and so is the Son also John 14. 16 26. Chap. 16. 7. And he is thus said to be sent by the Father and the Son because he is the Spirit of the Father and Son proceeding from both and is the next cause in the Application of the Trinity unto External Works But as he is thus sent so his own Will is equally in and unto the Work for which he is sent As the Father is said to send the Son and yet it was also his own Love and Grace to come unto us and to save us And this ariseth from hence that in the whole Oeconomy of the Trinity as to the Works that outwardly are of God especially the Works of Grace the order of the Subsistence of the Persons in the same Nature is represented unto us and they have the same dependance on each other in their Operations as they have in their Subsistence The Father is the Fountain of all as in Being and Existence so in Operation The Son is of the Father begotten of him and therefore as unto his Work is sent by him But his own Will is in and unto what he is sent about The Holy Spirit proceedeth from the Father and the Son and therefore is sent and given by them as to all the Works which he immediately effecteth but yet his own Will is the direct Principle of all that he doth He divideth unto every one according to his own Will And thus much may suffice to be spoken about the Being of the Holy Spirit and the order of his Subsistence in the Blessed Trinity Peculiar Works of the HOLY SPIRIT in the First or Old Creation CHAP. IV. 1. Things to be observed in Divine Operations The Works of God how ascribed absolutely unto God and how distinctly to each Person 2. The Reason hereof 3. Perfecting Acts in Divine Works ascribed unto the Holy Spirit and why 4 5. Peculiar Works of the Spirit with respect unto the Old Creation 6. The Parts of the Old Creation Heaven and its Host. What the Host of Heaven The Host of the Earth 7. The Host of Heaven compleated by the Spirit 8. And of the Earth 9. His moving on the Old Creation Psal. 104. 30. 10. The Creation of Man the Work of the Spirit therein 11 12 13 14 15. The Work of the Spirit in the preservation of all things when created Natural and Moral 16. Farther Instances thereof in and out of the Church 17. Work of the Spirit of God in the Old Creation why sparingly delivered Sect. 1 INtending to treat of the Operations of the Holy Ghost or those which are peculiar unto him some things must be premised concerning the Operation of the Godhead in general and the manner thereof And they are such as are needful to guide us in many Passages of the Scripture and to direct us aright in the Things in particular which now lie before us I say then 1. that all Divine Operations are usually ascribed unto God absolutely So it is said God made all things and so of all other Works whether in Nature or in
Grace And the reason hereof is because the several Persons are individed in their Operations acting all by the same Will the same Wisdom the same Power Every Person therefore is the Author of every Work of God because each Person is God and the Divine Nature is the same individed Principle of all Divine Operations And this ariseth from the Unity of the Persons in the same Essence But as to the manner of Subsistence therein there is Distinction Relation and Order between and among them And hence there is no Divine Work but is distinctly assigned unto each Person and eminently unto one So is it in the Works of the Old Creation and so in the New and in all particulars of them Thus the Creation of the World is distinctly ascribed to the Father as his Work Acts 4. 24. And to the Son as his John 1. 3. and also to the Holy Spirit Job 33. 4. but by the way of eminence to the Father and absolutely to God who is Father Son and Holy Spirit Sect. 2 The Reason therefore why the Works of God are thus distinctly ascribed unto each Person is because in the individed Operation of the Divine Nature each Person doth the same Work in the Order of their Subsistence not one as the Instrument of the other or meerly employed by the other but as one common Principle of Authority Wisdom Love and Power How come they then eminently to be assigned one to one Person another to another As unto the Father are assigned Opera Naturae the Works of Nature or the Old Creation to the Son Opera Gratiae procuratae all Divine Operations that belong unto the recovery of Mankind by Grace and unto the Spirit Opera Gratiae applicatae the Works of God whereby Grace is made effectual unto us And this is done 1. when any especial Impression is made of the especial property of any Person on any Work then is that work assigned peculiarly to that Person So there is of the Power and Authority of the Father on the Old Creation and of the Grace and Wisdom of the Son on the New 2. Where there is a peculiar condescention of any Person unto a Work wherein the others have no concurrence but by Approbation and Consent Such was the susception of the Humane Nature by the Son and all that he did therein And such was the Condescention of the Holy Ghost also unto his Office which intitles him peculiarly and by way of Eminence unto his own immediate Works Sect. 3 2. Whereas the Order of Operation among the Distinct Persons depends on the Order of their Subsistence in the Blessed Trinity in every great Work of God the Concluding Compleating Perfecting Acts are ascribed unto the Holy Ghost This we shall find in all the Instances of them that will fall under our consideration Hence the immediate actings of the Spirit are the most hidden curious and mysterious as those which contain the perfecting part of the Works of God Some seem willing to exclude all thoughts or mention of him from the Works of God but indeed without him no part of any Work of God is perfect or compleat The beginning of Divine Operations is assigned unto the Father as he is fons origo Deitatis the Fountain of the Deity it self Of him and through him and to him are all things Rom. 11. 32. The subsisting establishing and upholding of all things is ascribed unto the Son He is before all things and by him all things consist Col. 1. 17. As he made all things with the Father so he gives them a consistency a permanency in a peculiar manner as he is the Power and Wisdom of the Father He upholds all things by the Word of his Power Heb. 1. 3. And the finishing and perfecting of all these Works is ascribed to the Holy Spirit as we shall see I say not this as though one Person succeeded unto another in their Operation or as though where one ceased and gave over a Work the other took it up and carried it on For every Divine Work and every part of every Divine Work is the Work of God that is of the whole Trinity unseparably and undividedly But on these Divine Works which outwardly are of God there is an especial impression of the order of the Operation of each Person with respect unto their natural and necessarie Subsistence as also with regard unto their internal Characteristical Properties whereby we are distinctly taught to know them and adore them And the due Consideration of this order of things will direct us in the right understanding of the proposals that are made unto our Faith concerning God in his Works and Word Sect. 4 These things being premised we proceed to consider what are the peculiar Operations of the Holy Spirit as revealed unto us in the Scripture Now all the Works of God may be referred unto two Heads 1. Those of Nature 2. Those of Grace Or the Works of the Old and New Creation And we must enquire what are the especial Operations of the Holy Spirit in and about these Works which shall be distinctly explained Sect. 5 The Work of the Old Creation had two Parts 1. That which concerned the inanimate Part of it in general with the Influence it had into the Production of animated or Living but bruit Creatures 2. The Rational or Intelligent Part of it with the Law of its Obedience unto God the especial Uses and Ends for which it was made In both these sorts we shall enquire after and consider the especial Works of the Holy Spirit Sect. 6 The general Parts of the Creation are the Heavens and the Earth Gen. 1. 1. In the Beginning God Created the Heavens and the Earth and what belongs unto them is called their Host. Gen. 2. 1. The Heavens and the Earth were finished and all their Host. The Host of Heaven is the Sun Moon and Stars and the Angels themselves So are they called 1 Kings 22. 19. I saw the Lord sitting on his Throne ãâã ãâã ãâã ãâã ãâã and all the Host of Heaven standing by him on his right hand and on his left That is all the Holy angels as Dan. 7. 10. 2 Chron. 18. 18. And the Host of God Gen. 32. 1 2. And Jacob went on his Way and the Angels of God met him and when Jacob saw them he said this is God's Host. ãâã ãâã ãâã ãâã ãâã the Word he useth signifieth an Host encamped ãâã ãâã ãâã ãâã ãâã Luke 2. 13. The Heavenly Host or Army The Sun Moon and stars are also called the Host of Heaven Deut. 4 19. And lest thou shouldest lift up thine Eys unto Heaven and when thou seest the Sun and the Moon and the Stars even all the Host of Heaven So Isa. 34. 4. Jerem. 33. 22. This was that Host of Heaven which the Jews Idolatrously Worshipped Jerem. 8. 2. They shall spread them before the Sun and the Moon and all the Host of Heaven whom
God can be intended in this Place But it is the Spirit of God himself and his Work that is expressed Sect. 9 This therefore was the Work of the Holy Spirit of God in reference unto the Earth and the Host thereof The whole matter being Created out of which all Living Creatures were to be educed and of which they were to be made he takes upon him the Cherishing and Preservation of it that as it had its Subsistence by the Power of the Word of God it might be carried on towards that Form Order Beauty and Perfection that it was designed unto To this purpose he Communicated unto it a Quickning and prolifick Vertue inlaying it with the Seeds of animal Life unto all kinds of things Hence upon the Command of God it brought forth all sorts of Creatures in Abundance according to the Seeds and Principles of Life which were communicated unto the Rude inform Chaos by the cherishing Motion of the Holy Spirit Without him all was a dead-Sea a confused deep with Darkness upon it able to bring forth nothing nor more prepared to bring forth any one thing than another But by the Moving of the Spirit of God upon it the Principles of all those Kinds Sorts and Forms of things which in an unconceivable variety make up its Host and Ornament were communicated unto it And this is a better account of the Original of all things in their several kinds than any is given by ancient or Modern Philosophers And hence was the Old Tradition of all things being formed of Water which the Apstle alludes unto 2 Pet. 3. 5. The whole is declared by Cyprian whose words I have therefore transcribed at large And as at the first Creation so in the Course of Providence this Work of Cherishing and Nourishing the Cretures is assigned in an especial manner unto the Spirit Psal. 104. 30. Thou sendest forth thy Spirit they are Created and thou renewest the Face of the Earth The Making or Creation of things here intended is not the first great Work of the Creation of all but the daily Production of Creatures in and according to their Kind For in the verse foregoing the Psalmist treats of the decay of all sorts of Creatures in the World by a Providential cutting off and finishing of their Lives v. 29. Thou hidest thy Face they are troubled thou takest away their breath they dye and return unto their Dust. That under this continual decay and dying of all sorts of Creatures the World doth not come to Emptiness and Desolation the only Reason is because the Spirit of God whose Office and Work it is to uphold and preserve all things continually produceth by his Power a new supply of Creatures in the room of them that fall off like Leaves from the Trees and return to their Dust every day And whereas the Earth it self the common Nurse of them all seems in the Revolution of every year to be at an end of its Use and Work having Death brought upon the Face of it and oft-times entring deep into its Bowels the Spirit of God by its influential Concurrence renews it again causing every thing afresh to bring forth Fruit according unto its Kind whereby its Face receiveth a new Beauty and Adorning And this is the Substance of what the Scripture expresly asserts concerning the Work of the Spirit of God towards the inanimate part of the Creation His actings in reference unto Man and that Obedience which he owed to God according to the Law and Covenant of his Creation is nextly to be considered Sect. 10 Man in his Creation falleth under a two-fold Notion For he may be considered either meerly naturally as to the essentially constitutive parts of his Being or morally also with reference unto his Principles of Obedience the Law given unto him and the End proposed as his Reward And these things are distinctly proposed unto our contemplation in the Scripture The first is expressed Gen. 2. 7. And the Lord God formed Man of the Dust of the Ground and breathed into his Nostrils the Breath of Life and Man became a Living Soul 1. There is the Matter whereof he was formed 2. The Quickning Principle added thereunto And 3. the Effect of their Conjunction and Union For the Matter he was made of it is said he was formed ãâã ãâã ãâã ãâã ãâã dust of the Ground or dust gathered together on an heap from and upon the Ground ãâã ãâã ãâã ãâã ãâã Prov. 8. 26. So is God the great ãâã ãâã ãâã ãâã ãâã the universal framer of All represented as an Artificer who first prepares his Matter and then forms it as it seemeth good unto him And this is mentioned for two ends First To set forth the Excellency Power and Wisdom of God who out of such vile contemptible Matter as an heap of Dust swept as it were together on the Ground could and did make so excellent curious and glorious a Fabrick as is the Body of Man or as was the Body of Adam before the Fall Secondly To mind Man of his Original that he might be kept humble and in a meet dependance on the Wisdom and Bounty of his Creator for thence it was and not from the Original Matter whereof he was made that he became so excellent Hereof Abraham makes his solemn Acknowledgment before the Lord Gen. 18. 27. Behold I have taken upon me to speak unto the Lord which am but Dust and Ashes He ashes himself with the Remembrance of his Original And this as it were God reproacheth Adam withal upon his Sin and Transgression Gen. 3. 19. Thou shalt return unto the Ground for out of it wast thou taken For Dust thou art and unto Dust thou shalt return He lets him know that he had now by sin lost that Immortality which he was made in a condition to have enjoyed and that his Body according to his Nature and Constitution should return again into its first Principles or the Dust of the Earth Into this formed Dust Secondly God breathed ãâã ãâã ãâã ãâã ãâã the Breath of Life Divine aurae particulam a vital immortal Spirit This God breathed into him as giving him something of himself somewhat immediately of his own not made out of any praecreated Matter This is the Rational Soul or Intelligent Spirit Thus Man became a middle Creature between the Angels above and the sensitive Animals below His Body was formed as the Beasts from the Matter made the first Day and digested into dry Land on the third Day His Soul was an immediate Production of and Emanation from the Divine Power as the Angels were So when in the Works of the New Creation our Blessed Saviour bestowed the Holy Ghost on his Disciples he breathed on them as a sign that he gave them something of his own This Coelestial Spirit this Heavenly Breath was unto Man a quickning Principle For thirdly the Effect hereof is that Man became ãâã ãâã ãâã ãâã ãâã a living Soul His Body was
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 âând 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
what I have to offer concerning these things consists upon the Matter solely in the Explication of those places of Scripture wherein they are revealed We must therefore consider 1. what we are taught on the part of God the Father with respect unto the Holy Spirit and his Work and 2. what relates immediately unto himself Sect. 2 First God's disposal of the Spirit unto his Work is five wayes expressed in the Scripture For he is said 1. to give or bestow Him 2. to send Him 3. to administer him 4. to pour him out 5. to put him on us And his own Application of Himself unto his Work is likewise five wayes expressed For he is said 1. to proceed 2. to Come or come upon 3. to fall on Men 4. to rest and 5. to depart These things containing the general Manner of his Administration and Dispensation must be first spoken unto Sect. 3 First He is said to be GIVEN of God that is of God the Father who is said to GIVE him in an especial manner Luk. 11. 13. Your Heavenly Father will give the Holy Spirit to them that ask him Joh. 3. 34. He hath Given his Spirit unto us 1. Joh. 3. 24. Joh. 14. 16. The Father shall Give you another Comforter which is the Holy Ghost v. 26. And in answer unto this Act of God those on whom he is bestowed are said to Receive him Joh. 7. 39. This he spake of the Spirit which they that believe on Him should Receive 1 Cor. 2. 12. We have received the Spirit which is of God 2. Cor. 11. 4. if you have received another Spirit which you had not Reoeived Where the Receiving of the Spirit is made a matter Common unto all Beleivers So Gal. 3. 2. Acts. 8. 15 19. Joh. 14. 17. Chap. 20. 22. For these two Giving and Receiving are related the one supposing the other And this Expression of the Dispensation of the Holy Ghost is irreconcileable unto the Opinion before rejected Namely that he is nothing but a transient Accident or an Occasional Emanation of the Power of God For how or in what sense can an Act of the Power of God be Given by him or be Received by us It can indeed in no sense be either the Object of God's Giving or of our Receiving especially as this is explained in those other Expressions of the same thing before laid down and afterwards considered It must be somewhat that hath a Subsistence of its own that is thus Given and Received So the Lord Christ is frequently said to be Given of God and Received by us It is true we may be said in another sense to receive the Grace of God Which is the Exception of the Socinians unto this Consideration and the constant practice they use to evade plain Testimonies of the Scripture For if they can find any Words in them used elsewhere in another sense they suppose it sufficient to contradict their plain Design and proper meaning in an other place Thus we are exhorted not to receive the Grace of God in vain 2 Cor. 6. 1. I Answer the Grace of God may be considered two Ways 1. Objectively for the Revelation or Doctrine of Grace as Tit. 2. 11 12. So we are said to Receive it when we believe and profess it in opposition unto them by whom it is opposed and rejected And this is the same with our Receiving the Word preached so often mentioned in the Scripture Acts 2. 41. James 1. 21 which is by Faith to give it Entertainment in our Hearts which is the meaning of the Word in this Place 2 Cor. 6. 1. Having taken the Profession of the Doctrine of Grace that is of the Gospel upon us we ought to express its Power in Holiness and suitable Obedience without which it will be of no use or Benefit unto us And the Grace of God is sometimes 2. take Subjectively for the Grace which God is pleased to Communicate unto us or gracious Qualities that he Works in our Souls by his Spirit In this sense also we are sometimes said to receive it 1 Cor. 4. 7. Who maketh thee to differ from another and what hast thou which thou didst not receive Where the Apostle speaketh both of the Gifts and Graces of the Spirit And the Reason hereof is because in the Communication of internal Grace unto us we contribute nothing to the Procurement of it but are merely capable recipient Subjects And this Grace is a Quality or Spiritual Habit permanent and abideing in the Soul But in neither of these senses can we be said to receive the Spirit of God nor God to Give him if he be only the Power of God making an Impression on our Minds and Spirits no more than a Man can be said to receive the Sun-beams which cause Heat in him by their Natural Efficacy falling on him Much less can the Giving and Receiving of the Spirit be so interpreted considering what is said of his being sent and his own Coming with the like Declarations of God's Dispensation of him whereof afterwards Sect. 14 Now this Giving of the Spirit as it is the Act of Him by whom he is Given denotes Authority Freedom and Bounty and on the Part of them that receive him Priviledge and Advantage 1. Authority He that gives any thing hath Authority to dispose of it None can give but of his own and that which in some sense he hath in his Power Now the Father is said to give the Spirit and that upon our Request as Luk. 11. 13. This I acknowledg wants not some Difficulty in its Explication For if the Holy Ghost be God himself as hath been declared how can he be said to be given by the Father as it were in a way of Authority But keeping our selves to the sacred Rule of Truth we may solve this Difficulty without Curiosity or Danger Wherefore 1. the Order of the Subsistence of the three Persons in the Divine Nature is regarded herein For the Father as hath been shewed is the Fountain and Original of the Trinity the Son being of him and the Spirit of them both Hence he is to be considered as the principal Author and Cause of all those works which are immediately wrought by either of them For of whom the Son and Spirit have their Essence as to their Personality from him have they Life and Power of Operation Joh. 5. 19 26. Therefore when the Holy Spirit comes unto any the Father is said to Give him for he is the Spirit of the Father And this Authority of the Father doth immediately respect the Work it self and not the Person Working But the Person is said to be given for the Works sake 2. The Oeconomy of the Blessed Trinity in the Work of our Redemption and Salvation is respected in this Order of things The Fountain hereof lies in the Love Wisdom Grace and Counsel of the Father Whatever is done in the pursuit hereof is originally the Gift of the Father because it is
him The word there indeed is ãâã ãâã ãâã ãâã ãâã I have given my Holy Spirit upon him but because ãâã ãâã ãâã ãâã ãâã upon Him is joyned to it it is by ours rendred by Put. As also Ezek. 37. 14. where ãâã ãâã ãâã ãâã ãâã in you is added Put my Spirit in you The same is plainly intended with that Isa. 63. 11. ãâã ãâã ãâã ãâã ãâã that put his Holy Spirit in the midst of them Hence ãâã ãâã ãâã ãâã ãâã I have given or I will give Isa. 42. 1. is rendred by ãâã ãâã ãâã ãâã ãâã Matth. 12. 18. ãâã ãâã ãâã ãâã ãâã I will put my Spirit upon him The Word ãâã ãâã ãâã ãâã ãâã then used in this sense doth not denote the granting or Donation of any thing but its actual bestowing as ãâã ãâã ãâã ãâã ãâã doth And it is the effectual Acting of God in this Matter that is intended He doth not only give and send his Spirit unto them to whom he designs so great a Benefit and Priviledg but he actually collates and bestows him upon them He doth not send Him unto them and leave it in their Wills and Power whether they will receive Him or no but he so effectually collates and puts him in them or upon them as that they shall be actually made Partakers of him He efficaciously endows their Hearts and Minds with Him for the Work and End which he is designed unto So Exod. 31. 6. I have put Wisdom is as much as I have filled them with Wisdom v. 2. So then where God intendeth unto any the Benefit of his Spirit he will actually and effectually collate Him upon them He doth not indeed always doe this in the same manner Sometimes he doth it as it were by a surprizal when those who receive him are neither aware of it nor do desire it So the Spirit of the Lord as a Spirit of Prophesy came upon Saul when his Mind was remote and enstranged from any such thoughts In like manner the Spirit of God came upon Eldad and Medad in the Camp when the other Elders went forth unto the Tabernacle to receive Him Numb 11. 27. And so the Spirit of Prophesy came upon most of the Prophets of Old without either Expectation or Preparation on their Parts So Amos giveth an Account of his Call unto his Office Chap. 7. 1â 15. I was saith he no Prophet neither was I a Prophets Son but I was an Heardman and a gatherer of Sycomore fruits And the Lord took me as I followed the Flock and the Lord said unto me go Prophesy He was not brought up with any Expectation of receiving this Gift He had no Preparation for it but God surprized him with his Call and Gift as he followed the Flock Such also was the Call of Jeremiah Chap. 1. 5 6 7. So vain is the Discourse of Maimonides on this Subject prescribing various Natural and Moral Preparations for the receiving of this Gift But these things were extraordinary Yet I no way doubt but that God doth yet continue to Work Grace in many by such unexpected Surprizal the manner whereof shall be afterwards inquired into But sometimes as to some Gifts and Graces God doth bestow his Spirit where there is some Preparation and Cooperation on our Part. But wherever he designs to put or place him he doth it effectually Fifthly God is said to POUR him out and that frequently Prov. 1. 23. ãâã ãâã ãâã ãâã ãâã behold I will pour out my Spirit unto you ãâã ãâã ãâã ãâã ãâã signifies ebullire more scaturiginis to bubble up as a Fountain Hence the words are rendered by Theodot ãâã ãâã ãâã ãâã ãâã scaturire faciam I will cause my Spirit to Spring out unto you as a Fountain And it is frequently applied unto speaking when it signifies eloqui aut proferre verba more scaturiginis See Psal. 72. 2. Psal. 145. 7. And ãâã ãâã ãâã ãâã ãâã also which some take to be the root of ãâã ãâã ãâã ãâã ãâã Prov. 1. 23. hath the same signification And the Word hath a double lively Metaphor For the Proceeding of the Spirit from the Father is compared to the continual rising of the Waters of a Living Spring and his Communication unto us to the overflowing of those Waters yet guided by the Will and Wisdom of God Isa. 32. 15. Until the Spirit be poured upon us from on High and the Wilderness be a fruitful field ãâã ãâã ãâã ãâã ãâã is indeed sometimes to pour out but more properly and more commonly to uncover to make bare to reveal Until the Spirit be revealed from on High There shall be such a plentiful Communication of the Spirit as that He and His Work shall be made open revealed and plain Or the Spirit shall be bared as God is said to make his Arme bare when he will Work mightily and effectually Isa. 52. 10. Isa. 44. 3 I will pour my Spirit upon thy Seed and my Blessing upon thine Offspring ãâã ãâã ãâã ãâã ãâã the Word here is so to pour a thing out as that it cleaveth unto and abideth on that which it is poured out upon As the Spirit of God abides with them unto whom he is Communicated Ezek. 39. 29. I have poured out my Spirit on the House of Israel ãâã ãâã ãâã ãâã ãâã another word This is properly to pour out and that in a plentiful manner The same word that is used in that great Promise Joel 2. 28. which is rendred Acts 2. 17. by ãâã ãâã ãâã ãâã ãâã effundam I will pour out my Spirit and the same Thing is again expressed by the same word Acts 10. 45. The Gift of the Holy Ghost is poured on the Gentiles Sect. 12 Let us then briefly consider the Importance of this Expression And one or two things may be observed concerning it in general As 1. wherever it is used it hath direct respect unto the Times of the Gospel Either it is a part of the Promises concerning it or of the Story of its Accomplishment under it But where-ever it is mentioned the Time State and Grace of the Gospel are intended in it For the Lord Christ was in all things to have the preeminence Col. 1. 18. And therefore although God gave his Spirit in some measure before yet he poured him not out until He was first anointed with his Fulness 2. There is a tacit comparison in it with some other Time and Season or some other Act of God wherein or whereby God gave his Spirit before but not in the way and manner that he intended now to bestow him A larger Measure of the Spirit to be now given than was before or is signified by any other Expressions of the same Gift is intended in this Word Sect. 13 Three things are therefore comprized in this Expression 1. An eminent Act of Divine Bounty Pouring forth is the way whereby Bounty from an all-sufficeing fulness is expressed As the Clouds filled with a moist vapour pour
more but to speak out interpret and declare the Minds or Words of another So God tells Moses that He would make Him a God unto Pharaoh One that should deal with him in the Name stead and Power of God and Aaron his Brother should be his Prophet Exod. 7. 1. that is one that should interpret his meaning and declare his Words unto Pharaoh Moses having complained of the Defect of his own Utterance So Prophets are the Interpreters the Declarers of the Word Will Mind or Oracles of God unto others Such an One is described Job 33. 23. Hence those who expounded the Scripture unto the Church under the New Testament were called Prophets and their work Prophecy Rom. 12. 6. 1 Cor. 14. 31 32. And under the Old Testament those that celebrated the Praises of God with singing in the Temple according to the Institution of David are said therein to Prophesy 1 Chron. 25. 2. And this Name ãâã ãâã ãâã ãâã ãâã a Prophet was of ancient use for so God termed Abraham Gen. 20. 7. Afterwards in common use a Prophet was called ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã a Seer because of their Divine Visions and this was occasioned from those words of God concerning Moses Numb 11. 6. And this being the Ordinary way of his Revealing himself namely by Dreams and Visions Prophets in those Days even from the Death of Moses were commonly called Seers which continued in use until the days of Samuel 1. Sam. 9. 9. And ãâã ãâã ãâã ãâã ãâã a Man of God 1 Sam. 2. 27 which Name Paul gives to the Preachers of the Gospel 1 Tim. 6. 11. 2 Tim. 3. 17. And it is not altogether unworthy Observation what Kimchi notes that the Verb ãâã ãâã ãâã ãâã ãâã is most frequently used in the Passive Conjugation Niphal because it denotes a receiving of that from God by way of Revelation which is spoken unto others in a way of Prophecy And as it lies before us as an Extraordinary Gift of the Holy Ghost it is neither to be confined to the strict Notion of Prediction and Foretelling nor to be extended to every true Declaration of the Mind of God but only that which is obtained by immediate Revelation Sect. 9 This Peculiar Gift therefore of the Holy Spirit we may a little distinctly enquire into And two things concerning it may be considered 1. It s General Nature 2. The particular wayes whereby especial Revelation was granted unto any First For its Nature in general it consisted in Inspiration So the Apostle speaks of the Prophesies recorded in the Scripture 2 Tim. 3. 16. ãâã ãâã ãâã ãâã ãâã Divine Inspiration was the Original and Cause of it And the acting of the Holy Ghost in communicating his Mind unto the Prophets was called Inspiration on a double account First in answer unto his Name and Nature The Name whereby He is revealed unto us signifieth Breath and He is called the Breath of God whereby his Essential Relation to the Father and Son with his Eternal Natural Emanation from them is expressed And therefore when our Saviour gave Him unto his Disciples as a proper Instructive Emblem of what he gave he breathed upon them John 20. 22. So also in the great Work of the Infusion of the Reasonable Soul into the Body of Man it is said God breathed into him the Breath of Life Gen. 2. 7. From hence I say it is namely from the Nature and Name of the Holy Spirit that his immediate actings on the Minds of Men in the supernatural Communication of Divine Revelations unto them is called Inspiration or Inbreathing And the Unclean Spirit counterfeiting his Actings did inspire his Worshippers with a preternatural Afflatus by wayes suited unto his own filthy Vileness Secondly This Holy Work of the Spirit of God as it is expressed suitable to his Name and Nature so the Meekness Gentleness Facility wherewith he works is intended hereby He did as it were gently and softly breath into them the Knowledg and Comprehension of Holy Things It is an especial and immediate Work wherein he acts suitably unto his Nature as a Spirit the Spirit or Breath of God and suitably unto his peculiar Personal Properties of Meekness Gentleness and Peace So his Acting is Inspiration whereby he came within the Faculties of the Souls of Men acting them with a Power that was not their own It is true when He had thus inspired any with the Mind of God they had no Rest nor could have unless they declared it in its proper Way and Season Jer. 20. 9. Then I said I will not make mention of him nor speak in his Name any more but his Word was in mine heart as a burning Fire shut up in my Bones and I was weary with forbearing I could not stay But this Disturbance was from a moral sense of their Duty and noâ from any violent Agitations of his upon their Natures And whereas sometimes trouble and consternation of Spirit did befal some of the Prophets in and under the Revelations they received from Him it was on a double account First Of the dreadful Representations of things that were made unto them in Visions Things of great dread and terror were represented unto their Fancies and Imaginations Secondly Of the greatness and dread of the Things themselves revealed which sometimes were terrible and destructive Dan. 17. 27. Chap. 7. 15 28. Hab. 16. Isa. 21. 2 3 4. But his Inspirations were gentle and placid Sect. 10 Secondly The immediate Effects of this Inspiration were that those inspired were moved or acted by the Holy Ghost Holy Men of God spake ãâã ãâã ãâã ãâã ãâã 2 Pet. 1. 21. Moved or Acted by the Holy Ghost And two things are intended hereby First The Preparation and Elevation of their Intellectual Faculties their Minds and Understandings wherein his Revelations were to be received He prepared them for to receive the Impressions he made upon them and confirmed their memories to retain them He did not indeed so enlighten and raise their Minds as to give them a distinct Understanding and full Comprehension of all the Things themselves that were declared unto them There was more in their Inspirations than they could search into the bottom of Hence although the Prophets under the Old Testament were made use of to communicate the clearest Revelations and Predictions concerning Jesus Christ yet in the Knowledg and Understanding of the meaning of them they were all inferior to John Baptist as he was in this Matter to the meanest Believer or least in the Kingdom of Heaven Therefore for their own Illumination and Edification did they diligently enquire by the ordinary means of Prayer and Meditation into the meaning of the Spirit of God in those Prophesies which themselves received by extraordinary Revelation 1 Pet. 1. 10 11. Nor did Daniel who had those express Representations and glorious Visions concerning the Monarchies of the World and the providential Alterations which should be
care of God as that which was given by Inspiration from himself Matth. 5. But I have on other occasions treated of these things and shall not therefore here enlarge upon them Sect. 21 The third sort of the immediate extraordinary Operations of the Holy Ghost absolutely exceeding the actings and compliance of Humane Faculties are Miracles of all sorts which were frequent under the Old Testament Such were many things wrought by Moses and Joshua Elijah and Elisha with some others those by Moses exceeding if the Jews fail not in their Computation all the rest that are recorded in the Scripture Now these were all the immediate Effects of the Divine Power of the Holy Ghost He is the sole Author of all real miraculous Operations For by Miracles we understand such Effects as are really beyond and above the Power of Natural Causes however applyed unto Operation Now it is said expresly that our Lord Jesus Christ wrought Miracles for Instance the casting out of Devils From Persons possessed by the Holy Ghost And if their immediate Production were by him in the Humane Nature of Jesus Christ personally united unto the Son of God how much more must it be granted that it was He alone whose Power they were wrought in those who had no such Relation unto the Divine Nature And therefore where they are said to be wrought by the Hand or Finger of God it is the Person of the Holy Spirit which is precisely intended as we have declared before And the Persons by whom they were wrought were never the real Subjects of the Power whereby they were wrought as though it should be inherent and residing in them as a Quality Acts 2. 12 16. Only they were infallibly directed by the Holy Ghost by Word or Action to presignifie their Operation So was it with Joshua when he commanded the Sun and Moon to stand still Josh. 10. 12. There was no Power in Joshua no not extraordinarily communicated to Him to have such a real influence upon the whole frame of Nature as to effect so great an Alteration therein Onely he had a Divine Warranty to speak that which God himself would effect whence it is said that therein God hearkned unto the Voice of a Man v. 14. It is a vanity of the greatest magnitude in some of the Jews as Maimonides More Nebuch p. 2. cap. 35. Levi B. Gerson on the place and others who deny any fixation of the Sun or Moon and judge that it is only the speed of Joshua in subduing his Enemies before the close of that day which is intended This they contend for lest Joshua should be thought to have wrought a greater Miracle than Moses But as the Prophet Habakkuk is express to the contrary c. 3. 11. and their own Sirachides c. 45. 56. so it is no small prevarication in some Christians to give countenance unto such a putid Fiction see Grot. in loc It is so in all other miraculous Operations even where the Parts of the Bodies of Men were made instrumental of the Miracle it self as in the Gift of Tongues They who had that Gift did not so speak from any Skill or Ability residing in them but they were meerly Organs of the Holy Ghost which he moved at his Pleasure Now the end of all these miraculous Operations was to give reputation to the Persons and to confirm the ministry of them by whom they were wrought For as at first they were the occasion of wonder and astonishment so upon their consideration they evidenced the respect and regard of God unto such Persons and their Work So when God sent Moses to declare his Will in an extraordinary manner unto the People of Israel he commands him to work several Miracles or Signs before them that they might believe that he was sent of God Exod. 4. 8. And such Works were called Signs because they were Tokens and Pledges of the Presence of the Spirit of God with them by whom they were wrought Nor was this Gift ever bestowed on any Man alone or for its own sake but it was alwayes subordinate unto the Work of Revealing or Declaring the Mind of God And these are the general Heads of the extraordinary Operations of the Holy Spirit of God in Works exceeding all Humane or Natural Abilities in their whole kind Sect. 22 The next sort of the Operations of the Holy Ghost under the Old Testament whose Explanation was designed is of those whereby he improved proved through immediate impression of his own Power the Natural Faculties and Abilities of the Minds of Men. And these as was intimated have respect to things Political Moral Natural and Intellectual with some of a mixed Nature First He had in them respect unto things Political such were his Gifts whereby he enabled sundry Persons unto Rule and Civil Government amongst Men. Government or Supream Rule is of great concernment unto the Glory of God in the World and of the highest usefulness unto Mankind Without it the whole World would be filled with violence and become a Stage for all Wickedness visibly and openly to act it self upon in disorder and confusion And all Men confess that unto a due management hereof unto its proper Ends sundry peculiar Gifts and Abilities of Mind are required in them and needful for them who are called thereunto These are they themselves to endeavour after and sedulously to improve the Measures which they have attained of them And where this is by any neglected the World and themselves will quickly feed on the Fruits of that Negligence But yet because the utmost of what Men may of this kind obtain by their ordinary endeavours and an ordinary Blessing thereon is not sufficient for some especial ends which God aimed at in and by their Rule and Government the Holy Ghost did oftentimes give an especial Improvement unto their Abilities of Mind by his own immediate and extraordinary Operation And in some Cases he manifested the Effects of his Power herein by some external visible Signs of his coming on them in whom he so wrought So in the first Institution of the Sanhedrim or Court of Seventy Elders to bear together with Moses the Burden of the People in their Rule and Government the Lord is said to put his Spirit upon them and that the Spirit rested on them Numb 11. 16 17. And the Lord said unto Moses Gather unto me Seventy Men of the Elders of Israel whom thou knowest to be Elders of the People and Officers over them And I will take of the Spirit that is upon thee and put it upon them and they shall bear the burden of the People with thee vers 25. And the Lord took of the Spirit that was on Moses and gave it unto the Seventy Elders and the Spirit rested on them That which these Elders were called unto was a share in the Supream Rule and Government of the People which was before intirely in the hand of Moses This the occasion of their Call declares vers
the edification of the Church Ephes. 4. 10 11 12 13. The owning therefore and avowing the Work of the Holy Ghost in the Hearts and on the Minds of Men according to the Tenor of the Convenant of Grace is the principal part of that Profession which at this day all Believers are called unto Sect. 5 4. We are taught in an especial manner to pray that God would give his Holy Spirit unto us that through his Aid and Assistance we may live unto God in that Holy Obedience which he requires at our hands Luk. 11. 9 10 12 13. Our Saviour enjoyning an importunity in our Supplications v. 9 10. and giving us encouragement that we shall succeed in our Requests v. 11 12. makes the Subject Matter of them to be the Holy Spirit Your Heavenly Father shall give the Holy Spirit to them that ask him v. 13. Which in the other Evangelists is good things Mat. 7. 11. because he is the Author of them all in us and to us Nor doth God bestow any good thing on us but by his Spirit Hence the Promise of bestowing the Spirit is accompanied with a Prescription of Duty unto us that we should ask him or pray for him which is included in every Promise where his sending giving or bestowing is mentioned He therefore is the great Subject Matter of all our Prayers And that signal Promise of our Blessed Saviour to send him as a Comforter to abide with us for ever is a Directory for the Prayers of the Church in all Generations Nor is there any Church in the World fallen under such a total Degeneracy but that in their Publick Offices there are Testimonies of their ancient Faith and Practice in praying for the coming of the Spirit unto them according to this Promise of Christ. And therefore our Apostle in all his most solemn Prayers for the Churches in his dayes makes this the chief Petition of them That God would give unto them and increase in them the Gifts and Graces of the Holy Spirit with the Spirit himself for sundry especial Effects and Operations whereof they stood in need Ephes. 1. 17. Chap. 3. 16. Col. 2. 2. And this is a full conviction of what importance the Consideration of the Spirit of God and his Work is unto us We must deal in this Matter with that confidence which the Truth instructs us unto and therefore say That he who prayeth not constantly and diligently for the Spirit of God that he may be made partaker of him for the Ends for which he is promised is a Stranger from Christ and his Gospel This we are to attend unto as that whereon our Eternal Happiness doth depend God knows our State and Condition and we may better learn our Wants from his Prescription of what we ought to pray for than from our own Sense and Experience For we are in the Dark unto our own Spiritual Concerns through the Power of our Corruptions and Temptations and know not what we should pray for as we ought Rom. 8. 26. But our Heavenly Father knows perfectly what we stand in need of And therefore whatever be our present Apprehensions concerning our selves which are to be examined by the Word our Prayers are to be regulated by what God hath enjoyned us to ask and what he hath promised for to bestow Sect. 6 5. What was before mentioned may here be called over again and farther improved yea it is necessary that so it should be This is the solemn Promise of Jesus Christ when he was to leave this World by Death And whereas he therein made and confirmed his Testament Heb. 9. 15 16 17 He bequeathed his Spirit as his great Legacy unto his Disciples And this he gave unto them as the great Pledg of their future Inheritance 2 Cor. 1. 22. which they were to live upon in this World All other good things he hath indeed bequeathed unto Believers as he speaks of Peace with God in particular Peace I leave with you my Peace I give unto you John 14. 27. But he gives particular Graces and Mercies for particular Ends and Purposes The Holy Spirit he bequeaths to supply his own Absence John 16. 17. that is for all the Ends of Spiritual and Eternal Life Let us therefore consider this Gift of the Spirit either formally under this Notion that he was the principal Legaoy left unto the Church by our dying Saviour or materially as to the Ends and Purposes for which he is so bequeathed and it will be evident what valuation we ought to have of Him and his Work How would some rejoice if they could possess any Relique of any thing that belonged unto our Saviour in the dayes of his Flesh though of no use or benefit unto them Yea how great a part of Men called Christians do boast in some pretended Parcels of the Tree whereon he suffered Love abused by Superstition lies at the bottom of this Vanity For they would embrace any thing left them by their dying Saviour But he left them no such things nor did ever bless and Sanctify them unto any holy or Sacred Ends. And therefore hath the abuse of them been punished with blindness and Idolatry But this is openly testified unto in the Gospel then when his Heart was overflowing with Love unto his Disciples and Care for them when he took an Holy Prospect of what would be their Condition their Work Duty and Temptations in the World and thereon made Provision of all that they could stand in need of he promiseth to leave and give unto them his Holy Spirit to abide with them for ever directing us to look unto Him for all our Comforts and Supplies According therefore unto our valuation and esteem of Him of our Satisfaction and Acquiescency in Him is our regard to the Love Care and Wisdom of our Blessed Saviour to be measured And indeed it is only in his Word and Spirit wherein we can either honour or despise him in this World In his own Person he is exalted at the Right Hand of God far above all Principalities and Powers So that nothing of ours can immediately reach him or affect him But it is in our regard to these that he makes a Tryal of our Faith Love and Obedience And it is a matter of Lamentation to consider the contempt and scorn that on various Pretences is cast upon this Holy Spirit and the Work whereunto he is sent by God the Father and by Jesus Christ. For there is included therein a contempt of them also Nor will a pretence of honouring God in their own way secure such Persons as shall contract the guilt of this Abomination For it is an Idol and not the God and Father of our Lord Jesus Christ who doth not work effectually in the Elect by the Holy Ghost according to the Scriptures And 2. if we consider this Promise of the Spirit to be given unto us as to the Ends of it Then Sect. 7 6. He is promised and given as
the sole Cause and Author of all the Good that in this World we are or can be made Partakers of For 1. there is no good communicated unto us from God but it is bestowed on us or wrought in us by the Holy Ghost No Gift no Grace no Mercy no Priviledg no Consolation do we receive possess or use but it is wrought in us collated on us or manifested unto us by him alone Nor 2. is there any good in us towards God any Faith Love Duty Obedience but what is effectually wrought in us by Him by him alone For in us that is in our flesh and by Nature we are but flesh there dwelleth no good thing All these things are from him and by him as shall God assisting be made to appear by Instances of all sorts in our ensuing Discourse And these Considerations I thought meet to premise unto our Entrance into that Work which now lyeth before us Sect. 8 The great Work whereby God designed to glorifie himself ultimately in this World was that of the New Creation or of the Recovery and Restauration of all things by Jesus Christ Heb. 1. 1 2 3. Ephes. 1. 10. And as this is in general confessed by all Christians so I have elsewhere insisted on the Demonstration of it 2. That which God ordereth and designeth as the principal means for the manifestation of his Glory must contain the most perfect and absolute Revelation and Declaration of Himself his Nature his Being his Existence and Excellencies For from their discovery and manifestation with the Duties which as known they require from rational Creatures doth the Glory of God arise and no otherwise 3. This therefore was to be done in this great Work and it was done accordingly Hence is the Lord Christ in his Work of Mediation said to be the Image of the Invisible God Col. 1. 15. The brightness of his Glory and the express Image of his Person Heb. 1. 3. in whose Face the Knowledg of the Glory of God shineth forth unto us 2 Cor. 4. 6. Because in and by him in his Work of the New Creation all the glorious Properties of the Nature of God are manifested and displayed incomparably above what they were in the Creation of all things in the beginning I say therefore in the Contrivance Projection Production carrying on disposal and accomplishment of this great Work God hath made the most eminent and glorious Discovery of himself unto Angels and Men Ephes. 3. 8 9 10. 1 Pet. 1. 10 11 12. That we may Know Love Trust Honour and Obey him in all things as God and according to his Will 4. In particular in this New Creation he hath revealed himself in an especial manner as Three in One. There was no one more glorious Mystery brought to Light in and by Jesus Christ than that of the Holy Trinity or the Subsistence of the Three Persons in the Unity of the same Divine Nature And this was done not so much in express Propositions or verbal Testimonies unto that purpose which yet is done also as by the Declaration of the mutual Divine Internal Acts of the Persons towards one another and the distinct immediate Divine external Actings of each Person in the Work which they did and do perform For God revealeth not himself unto us meerly Doctrinally and Dogmatically but by the Declaration of what he doth for us in us towards us in the accomplishment of the Counsel of his Will see Ephes. 1. 4 5 6 7 8 9 10 11 12. And this Revelation is made unto us not that our minds might be possessed with the Notions of it but that we may know aright how to place our Trust in Him how to Obey him and Live unto him how to obtain and exercise Communion with him until we come to the enjoyment of him Sect. 9 We may make Application of these things unto and exemplifie them yet farther in the Work under Consideration Three things in general are in it proposed unto our Faith 1. The Supream Purpose Design Contrivance and Disposal of it 2. The Purchasing and Procuring Cause and Means of the Effects of that Design with its Accomplishment in it Self and with respect unto God 3. The Application of the Supream Design and actual Accomplishment of it to make it effectual unto us The first of these is absolutely in the Scripture assigned unto the Father and that Uniformely and every where His Will His Counsel His Love His Grace His Authority His Purpose His Design are constantly proposed as the Foundation of the whole Work as those which were to be pursued effected accomplished see Isa 42. 1 2 3. Psal. 40. 6 7 8. John 3. 16. Isa. 53. 10 11 12. Ephes. 1. 4 5 6 7 8 9 10. and other places innumerable And on this Account because the Son undertook to effect what-ever the Father had so designed and purposed there were many Acts of the Will of the Father towards the Son in sending giving appointing of Him in preparing him a Body in Comforting and Supporting Him in rewarding and giving a People unto Him which belong unto the Father on the account of the Authority Love and Wisdom that were in them their actual Operation belonging particularly unto another Person And in these things is the Person of the Father in the Divine Being proposed unto us to be known and adored Secondly The Son condescendeth consenteth and engageth to do and accomplish in his own Person the whole Work which in the Authority Counsel and Wisdom of the Father was appointed for him Phil. 2. 5 6 7 8. And in these Divine Operations is the Person of the Son revealed unto us to be honoured even as we honour the Father Thirdly The Holy Ghost doth immediately Work and Effect what-ever was to be done in reference unto the Person of the Son or the Sons of Men for the Perfecting and Accomplishment of the Father's Counsel and the Son's Work in an especial Application of both unto their especial Effects and Ends. Hereby is he made known unto us and hereby our Faith concerning him and in him is directed And thus in this great Work of the New Creation by Jesus Christ doth God cause all his Glory to pass before us that we may both know him and worship him in a due manner And what is the peculiar Work of the Holy Ghost herein we shall now declare Work of the Holy Spirit with respect unto the Head of the New Creation the Humane Nature of Christ. CHAP. III. 1. The especial Works of the Holy Spirit in the New Creation 2. His Work on the Humane Nature of Christ. 3. How this Work could be considering the Union of the Humane Nature unto and in the Person of the Son of God 4. Assumption of the Humane Nature into Union the only Act of the Person of the Son towards it 5. Personal Union the only necessary Consequent of this Assumption 6. All other Actings of the Person of the Son in and on
the Humane Nature voluntary 7. The Holy Spirit the immediate efficient cause of all Divine Operations 8. He is the Spirit of the Son or of the Father 9. How all the Works of the Trinity are individed 10. The Body of Christ formed in the Womb by the Holy Ghost but of the Substance of the Blessed Virgin why this was necessary 11. Christ not hence the Son of the Holy Ghost according to the Humane Nature 12. Difference between the Assumption of the Humane Nature by the Son and the Creation of it by the Holy Ghost 13. The Conception of Christ how ascribed to the Holy Ghost and how to the Blessed Virgin Reasons of the Espousal of the Blessed Virgin to Joseph before the Conception of Christ. 14. The actual Purity and Holiness of the Soul and Body of Christ from his Miraculous Conception Sect. 1 THe Dispensation and Work of the Holy Ghost in this New Creation respect first the Head of the Church the Lord Jesus Christ in his Humane Nature as it was to be and was united unto the Person of the Son of God Secondly It concerns the Members of that Mystical Body in all that belongs unto them as such And under these two Heads we shall consider them Sect. 2 First Therefore we are to enquire what are the Operations of the Holy Ghost in reference unto Jesus Christ the Head of the Church And these were of two sorts 1. Such as whereof the Person of Christ in his Humane Nature was the immediate Object 2. Such as he performs towards others on his behalf that is with direct respect unto his Person and Office Sect. 3 But yet before we enter upon the first sort of his Works which we shall begin withal an Objection of seeming weight and Difficulty must be removed out of our way which I shall the rather do because our answer unto it will make the whole matter treated of the more plain and familiar unto us It may therefore be and it is Objected That whereas the Humane Nature of Christ is assigned as the immediate Object of these Operations of the Holy Ghost and that Nature was immediately inseparably and undividedly united unto the Person of the Son of God there doth not seem to be any need nor indeed room for any such Operations of the Spirit For could not the Son of God himself in his own Person perform all things requisite both for the forming supporting sanctifying and preserving of his own Nature without the especial Assistance of the Holy Ghost Nor is it easy to be understood how an immediate Work of the Holy Ghost should be interposed in the same Person between the one Nature and the other And this seeming Difficulty is vehemently pressed by the Socinians who think to intangle our whole Doctrine of the Blessed Trinity and Incarnation of the Son of God thereby But express Testimonies of Scripture with the clear and evident Analogie of Faith will carry us easily and safely through this seeming Difficulty To which End we may Observe That Sect. 4 1. The only singular immediate Act of the Person of the Son on the Humane Nature was the Assumption of it into Subsistence with Himself Herein the Father and the Spirit had no Interest nor concurrence ãâã ãâã ãâã ãâã ãâã but by Approbation and Consent as Damascen speaks For the Father did not assume the Humane Nature he was not Incarnate neither did the Holy Spirit do so But this was the Peculiar Act and Work of the Son See Joh. 1. 14. Rom. 1. 4. Gal. 4. 4. Phil. 2. 6 7. Heb. 2. 14. 17 which Places with many others to the same Purpose I have elsewhere expounded and vindicated from the Exceptions of the Socinians Sect. 5 2. That the only Necessary Consequent of this Assumption of the Humane Nature or the Incarnation of the Son of God is the Personal Union of Christ or the inseparable Subsistence of the assumed Nature in the Person of the Son This was necessary and indissoluble so that it was not impeached nor shaken in the least by the temporary dissolution of that Nature by the separation of the Soul and Body For the Union of the Soul and Body in Christ did not constitute him a Person that the Dissolution of them should destroy his Personality But he was a Person by the Uniting of both unto the Son of God Sect. 6 3. That all other Actings of God in the Person of the Son towards the Humane Nature were Voluntary and did not necessarily ensue on the Union mentioned For there was no Transfusion of the Properties of one Nature into the other nor real Physical Communication of Divine Essential Excellencies unto the Humanity Those who seem to contend for any such thing resolve all at last into a true Assignation by way of Predication as necessary on the Union mentioned but contend not for a real transfusion of the Properties of one Nature into the other But these Communications were Voluntary Hence were those temporary Dissations when under his great trial the Humane Nature complained of its desertion and Dereliction by the Divine Matth. 27. 46. For this forsaking was not as to Personal Union or necessary Subsistence and supportment but as to Voluntary Communications of Light and Consolation Hence himself declares that the Humane Nature was not the Residential Subject of Omnisciency For so he speaks Mark 13. 32. But of that Day and that hour knoweth no Man no nor the Angels which are in Heaven neither the Son but the Father For the Exposition given by some of the Antients that the Lord Christ speaks not this absolutely but only that he knew it not to declare it unto them is unworthy of him For no more did the Father so know it seeing he hath not declared it But this was the Opinion only of some of them the more advised were otherwise minded He speaks of himself with respect unto his Humane Nature only And thereunto all Communications were Voluntary So after his Ascention God gave him that Revelation that he made to the Apostle Revel 1. 1. The Humane Nature therefore however inconceivably advanced is not the Subject of Infinite Essentially Divine Properties And the Actings of the Son of God towards it consequential unto its Assumption and that indissoluble subsistence in its Union which ensued thereon are Voluntary Sect. 7 4. The Holy Ghost as we have proved before is the immediate Peculiar Efficient Cause of all External Divine Operations for God Worketh by his Spirit or in him immediately applies the Power and Efficacy of the Divine Excellencies unto their Operation Whence the same Work is equally the Work of each Person Sect. 8 5. The Holy Spirit is the Spirit of the Son no less than the Spirit of the Father He proceedeth from the Son as from the Father He is the Spirit of the Son Gal. 4. 6. And hence is He the immediate Operator of all Divine Acts of the Son himself even on his own Humane Nature
that is intended Sect. 9 And because this is a Matter of great Importance namely how the Lord Christ offered up himself unto God as a Sacrifice by the Eternal Spirit I shall farther explain it though but briefly Those who look only on the outward part of the Death of Christ can see nothing but suffering in it The Jews took him and they with the Souldiers both scourged and slew him hanging him on the Tree But the principal Consideration of it is his own offering himself a Sacrifice unto God as the great High Priest of the Church to make Atonement and Reconciliation for Sinners which was hid from the World by those outward Acts of Violence which were upon him And this he did by the Eternal Spirit wherein we may take notice of the ensuing Instances 1. He Sanctified Consecrated or Dedicated himself unto God for to be an Offering or Sacrifice John 17. 19. For their sakes that is the Elect I sanctifie my self The Lord Christ was before this perfectly sanctified as to all Inherent Holiness so that he could not speak of sanctifying himself afresh in that sense Neither was it the Consecration of himself unto his Office of a Priest For this was the Act of him who called him He glorified not himself to be made an High Priest but he that said unto Him Thou art my Son Heb. 5. 6. He made him a Priest by his Death after the Power of an Endless Life Chap. 7. 16 20 21. Wherefore he consecrated himself to be a Sacrifice as the Beast to be Sacrificed of old was first devoted unto that purpose Therefore it is said that he thus Sanctified or Consecrated himself that we might be Sanctified Now we are Sanctified by the Offering of the Body of Christ once for all Heb. 10. 10. This was his first Sacerdotal Acts. He dedicated himself to be an Offering to God And this he did through the Effectual Operation of the Eternal Spirit in him 2. He went voluntarily and of his own accord to the Garden which answered the Adduction or bringing of the Beast to be Sacrificed unto the Door of the Tabernacle according to the Law for there he did not only give up himself into the hands of those who were to shed his Blood but also actually entred upon the offering up of himself unto God in his Agony when he offered up Prayers and Supplications with strong Crying and Tears Heb. 5. 7. which declares not the Matter but the Manner of his Offering 3. In all that ensued all that followed hereon unto his giving up the Ghost he offered himself to God in and by those Actings of the Grace of the Holy Spirit in him which accompanied him to the last And these are diligently to be considered because on them depends the Efficacy of the Death of Christ as to Atonement and Merit as they were enhanced and rendred excellent by the Worth and Dignity of his Person For it is not the Death of Christ meerly as it was penal and undergone by the way of Suffering that is the Means of our Deliverance but the Obedience of Christ therein which consisted in his offering of himself through the Eternal Spirit unto God that gave efficacy and success unto it We may therefore enquire what were those Principal Graces of the Spirit which he acted in this offering of himself unto God And they were 1. Love to Man-kind and Compassion towards Sinners This the Holy Soul of the Lord Jesus was then in the highest and most inconceivable Exercise of This therefore is frequently expressed where mention is made of this Offering of Christ Gal. 2. 20. Who loved me and gave himself for me Rev. 1. 5. Who loved us and washed us in his own Blood And Compassion is the first Grace required in an High Priest or Sacrificer Heb. 5. 2. God being now upon a Design of Love for it was in the pursuit of Eternal Love that Christ was sent into the World John 3. 16. Tit. 3. 4 5 6. This Love that was now in its most inconceivable Advancement in the Heart of Christ was most grateful and acceptable unto him And this Intenseness of Love did also support the Mind of Christ under all his Sufferings as Jacob through the greatness of his Love unto Rachel made light of the seven years Service that he endured for her Gen. 29. 20. And so did the Lord Christ endure the Cross and despise the shame for the Joy of saving his Elect which was set before him Heb. 12. 2. And this was one Grace of the Eternal Spirit whereby he offered himself unto God 2. That which principally acted him in the Whole was his unspeakable Zeal for and Ardency of Affection unto the Glory of God These were the Coals which with a Vehement Flame as it were consumed the Sacrifice And there were two things that he aimed at with respect unto the Glory of God 1. The manifestation of his Righteousness Holiness and Severity against Sin His Design was to repair the Glory of God wherein it had seemed to suffer by sin Psal. 40. 6 7 8. and Heb. 10. 5 6 7. He came to do that with full desire of Soul expressed in those words Lo I come which Legal Sacrifices could not do namely to make satisfaction to the Justice of God for sin to be a propitiation to declare his Righteousness Rom. 3. 25. And this he doth as to the manner of it with inexpressible Ardency of Zeal and Affections v. 8. I delight to do thy Will O my God yea thy Law is in the midst of my Bowels he doubles the Expression of the Intenseness of his Mind hereon And therefore when he was to prepare himself in his last Passeover for his Suffering he expresseth the highest ingagement of Heart and Affections unto it Luke 22. 15. With desire have I desired to eat this Passeover with you before I suffer As with respect unto the same Work he had before exprest it I have a Baptism to be Baptized withal and how am I straitned or pained till it be accomplished Luke 12. 50. His Zeal to advance the Glory of God in the manifestation of his Righteousness and Holiness by the offering up himself as a Sin-Offering to make Atonement gave him no Rest and Ease until he was engaged in it whence it wrought unto the utmost 2. The Exercise of his Grace and Love This he knew was the way to open the Treasures of Grace and Love that they might be poured out on Sinners to the Everlasting Glory of God For this was the Design of God in the whole Rom. 3. 24 25 26. This Zeal and Affection unto the Glory of God's Righteousness Faithfulness and Grace which was wrought in the Heart of Christ by the Eternal Spirit was that wherein principally he offered up himself unto God 3. His Holy Submission and Obedience unto the Will of God which were now in the height of their Exercise and Grace advanced unto the utmost in them was another
Angels about the dead Body of Christ whilst it was in the Grave even those which were seen sitting afterwards in the place where he lay John 20. 12. by these was it preserved from all outward Force and Violation But this also was under the peculiar care of the Spirit of God who how he worketh by Angels hath been before declared Sect. 11 Ninthly There was a peculiar Work of the Holy Spirit in his Resurrection this being the compleating Act in laying the Foundation of the Church whereby Christ entred into his Rest the great Testimony given unto the finishing of the Work of Redemption with the satisfaction of God therein and his acceptation of the Person of the Redeemer It is on various accounts assigned distinctly to each Person in the Trinity And this not only as all the external Works of God are individed each Person being equally concerned in their Operation but also upon the account of their especial respect unto and interest in the Work of Redemption in the manner before declared Unto the Father it is ascribed on the account of his Authority and the declaration therein of Christ's perfect accomplishment of the Work committed unto him Acts 2. 24. Him hath God raised up having loosed the Pains of Death because it was not possible that he should be holden of it it is the Father who is spoken of And he is said as in other places to raise Christ from the Dead but this he doth with respect unto his loosing the Pains of Death ãâã ãâã ãâã ãâã ãâã These are the ãâã ãâã ãâã ãâã ãâã which with a little alteration of one Vowel signifie the Sorrows of Death or the Cords of Death For ãâã ãâã ãâã ãâã ãâã are the Sorrow of Death and ãâã ãâã ãâã ãâã ãâã are the Cords of Death see Psal. 18. 4. Psal. 116. 3. And these Sorrows of Death here intended were the Cords of it that is the Power it had to bind the Lord Christ for a season under it For the Pains of Death that is the ãâã ãâã ãâã ãâã ãâã tormenting Pains ended in his death it self But the Consequents of them are here reckoned unto them or the continuance under the Power of Death according unto the Sentence of the Law These God loosed when the Law being fully satisfied the Sentence of it was taken off and the Lord Christ was acquitted from its whole Charge This was the Act of God the Father as the Supream Rector and Judg of all Hence he is said to raise him from the Dead as the Judg by his Order delivereth an acquitted Prisoner or one who hath answered the Law The same Work he also takes unto himself John 10. 17 18. I lay down my Life that I may take it again no Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again For although Men by violence took away his Life when with wicked hands they crucified and slew him Acts 2. 23. Chap. 3. 15 Yet because they had neither Authority nor Ability so to do without his own consent he saith No Man could or did take away his Life that is against his Will by Power over him as the lives of other Men are taken away for this neither Angels nor Men could do So also although the Father is said to raise him from the Dead by taking off the Sentence of the Law which he had answered yet he himself also took his Life again by an Act of the Love Care and Power of his Divine Nature his living again being an Act of his Person although the Humane Nature only died But the peculiar efficiency in the reuniting of his most Holy Soul and Body was an Effect of the Power of the Holy Spirit 1 Pet. 3. 18. He was put to death in the Flesh but quickned in the Spirit ãâã ãâã ãâã ãâã ãâã he was restored to Life by the Spirit and this was that Spirit whereby he preached unto them that were disobedient in the dayes of Noah v. 19 20. or that Spirit of Christ which was in the Prophets from the Foundation of the World 1 Pet. 1. 11 12. by which he preached in Noah unto that disobedient Generation 2 Pet. 2. 5. whereby the Spirit of God strove for a season with those Inhabitants of the Old World Gen. 6. 3. that is the Holy Spirit of God To the same purpose we are instructed by our Apostle Rom. 8. 11. But if the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your Mortal Bodies by his Spirit which dwelleth in you God shall quicken our Mortal Bodies also by the same Spirit whereby he raised Christ from the Dead For so the Relation of the one Work to the other requires the words to be understood And he asserts again the same expresly Ephes. 1. 17 18 19 20. he prayes that God would give his Holy Spirit unto them as a Spirit of Wisdom and Revelation v. 17. The Effects thereof in them and upon them are described v. 18. and this he desires that they may so be made Partakers of that by the Work of the Spirit of God in themselves renewing and quickning of them they might have an experience of that exceeding greatness of his Power which he put forth in the Lord Christ when he raised him from the Dead And the Evidence or Testimony given unto his being the Son of God by his Resurrection from the Dead is said to be according to the Spirit of Holiness or the Holy Spirit Rom. 1. 4. He was positively declared to be the Son of God by his Resurrection from the Dead ãâã ãâã ãâã ãâã ãâã that is by the powerful working of the Holy Spirit This also is the intendment of that Expression 1 Tim. 3. 16. Justified in the Spirit God was manifest in the Flesh by his Incarnation and Passion therein and justified in the Spirit by a Declaration of his acquitment from the Sentence of Death and all the Evils which he underwent with the Reproaches wherewith he was contemptuously used by his Quickning and Resurrection from the Dead through the mighty and effectual working of the Spirit of God Sect. 12 Tenthly It was the Holy Spirit that glorified the Humane Nature and made it every way meet for its Eternal Residence at the Right Hand of God and a Pattern of the Glorification of the Bodies of them that believe on him He who first made his Nature Holy now made it Glorious And as we are made conformable unto him in our Souls here his Image being renewed in us by the Spirit so he is in his Body now glorified by the Effectual Operation of the same Spirit the Exemplar and Pattern of that Glory which in our Mortal Bodies we shall receive by the same Spirit For when he appears we shall be like him 1 John 3. 2. seeing he will change our vile Bodies that they
may be fashioned like unto his Glorious Body according to the working whereby he is able to subdue all things unto himself Phil. 3. 21. And these are some of the principal Instances of the Operations of the Holy Spirit on the Humane Nature of the Head of the Church The whole of them all I confess is a Work that we can look but little into only what is plainly revealed we desire to receive and imbrace considering that if we are his we are predestinated to be made conformable in all things unto him and that by the powerful and effectual Operation of that Spirit which thus wrought all things in him to the Glory of God And as it is a matter of unspeakable consolation unto us to consider what hath been done in and upon our Nature by the Application of the Love and Grace of God through his Spirit unto it so it is of great Advantage in that it directs our Faith and Supplications in our Endeavours after Conformity with him which is our next End under the enjoyment of God in Glory What therefore in these Matters we apprehend we embrace and for the depth of them they are the Object of our Admiration and Praise Sect. 13 Secondly There is yet another Work of the Holy Spirit not immediately in and upon the Person of the Lord Christ but towards him and on his behalf with respect unto his Work and Office And it comprizeth the Head and Fountain of the whole Office of the Holy Spirit towards the Church This was his witness-bearing unto the Lord Christ namely that he was the Son of God the true Messiah and that the Work which he performed in the World was committed unto him by God the Father to accomplish And this same Work he continueth to attend unto unto this day and will do so to the consummation of all things It is known how the Lord Christ was reproached whilst he was in this World and how ignominiously he was sent out of it by Death Hereon a great contest ensued amongst mankind wherein Heaven and Hell were deeply ingaged The greatest part of the World the Princes Rulers and Wise Men of it affirmed that he was an Impostor a Seducer a Malefactor justly punished for his Evil Deeds He on the other side chose twelve Apostles to bear Testimony unto the Holiness of his Life the Truth and Purity of his Doctrine the Accomplishment of the Prophesies of the Old Testament in his Birth Life Work and Death and in especial unto his Resurrection from the Dead whereby he was justified and acquitted from all the Reproaches of Hell and the World and their Calumnies refelled But what could the Testimony of twelve poor Men though never so honest prevail against the confronting Suffrage of the World Wherefore this Work of bearing witness unto the Lord Christ was committed unto him who is above and over all who knoweth how and is able to make his Testimony prevalent John 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth which proceedeth from the Father he shall testifie of me Accordingly the Apostles plead his concurring Testimony Acts 5. 32. And we are his Witnesses of these things and so also is the Holy Spirit whom God hath given to them that obey him And how he thus gave his Testimony our Apostle declares Heb. 2. 4. God also bearing witness with them that is the Apostles both with Signs and Wonders and with divers Miracles and Gifts of the Holy Spirit according to his Will The first principal End why God gave the Holy Spirit to work all those miraculous Effects in them that believed in Jesus was to bear witness unto his Person that he was indeed the Son of God owned and exalted by him For no Man not utterly forsaken of all Reason and Understanding not utterly blinded would once imagine that the Holy Spirit of God would work such marvelous Operations in and by them who believed on him if he designed not to justifie his Person Work and Doctrine thereby And this in a short time together with that effectual Power which he put forth in and by the Preaching of the Word carried not only his Vindication against all the Machinations of Satan and his Instruments throughout the World but also subdued the generality of Mankind unto Faith in him and Obedience unto him 1 Cor. 10. 4 5. And upon this Testimony it is that there is real Faith in him yet maintained in the World This is that which he promised unto his Disciples whilst he was yet with them in the World when their hearts were solicitous how they should bear up against their Adversaries upon his absence I will saith he send the Comforter unto you and when he is come he will reprove the World of Sin and of Righteousness and of Judgment of sin because they believe not on me of Righteousness because I go to my Father and ye see me no more of Judgment because the Prince of this World is Judged John 16. 7 8 9 10 11. The Reason why the World believed not on Christ was because they believed not that he was sent of God John 9. 29. By his Testimony the Spirit was to reprove the World of their Infidelity and to convince them of it by evidencing the Truth of his Mission For hereon the whole issue of the Controversie between him and the World did depend Whether he were Righteous or a Deceiver was to be determined by his being sent or not sent of God and consequently God's Acceptance or Disapprobation of him That he was so sent so approved the Holy Spirit convinced the World by his Testimony manifesting that he went to the Father and was exalted by him for it was upon his Ascention and Exaltation that he received and poured out the Promise of the Spirit to this purpose Acts 2. 33. Moreover whilst he was in the World there was an unrighteous Judgment by the instigation of Satan passed upon him On this Testimony of the Spirit that Judgment was to be reversed and a contrary Sentence passed on the Author of it the Prince of this World For by the Gospel so testified unto was he Discovered Convicted Judged Condemned and cast out of that Power and Rule in the World which by the darkness of the Minds of Men within and Idolatry without he had obtained and exercised And that the Holy Spirit continueth to do the same Work though not absolutely by the same means unto this very day shall be afterwards declared And by these Considerations may we be led into that Knowledg of and Acquaintance with our Lord Jesus Christ which is so necessary so useful and so much recommended unto us in the Scripture And the utter neglect of Learning the Knowledg of Christ and of the Truth as it is in him is not more pernicious unto the Souls of Men than is the learning of it by undue means whereby false and mischievous Ideas
to have a specialty in our Divine Love to the Person of Christ. 2. The Uncreated Glories of the Divine Nature whence our Love hath the same Object with that which we owe unto God absolutely 3. That Perfection and Fulness of Grace which dwelt in his Humane Nature as communicated unto him by the Holy Spirit whereof we have treated If you love the Person of Christ it must be on these Considerations Which whilst some have neglected they have doted on their own Imaginations and whilst they have thought themselves even sick of Love for Christ they have only languished in their own Fancies Secondly We are to know Christ so as to labour after conformity unto him And this Conformity consists only in a Participation of those Graces whose fulness dwells in him We can therefore no other way regularly press after it but by an Acquaintance with and due Consideration of the Work of the Spirit of God upon his Humane Nature which is therefore worthy of our most diligent enquiry into And so have we given a brief delineation of the Dispensation and Work of the Holy Spirit in and towards the Person of our Lord Jesus Christ the Head of the Church his preparation of a Mystical Body for him in his Powerful Gracious Work on the Elect of God doth nextly ensue The General Work of the Holy Spirit in the New Creation with respect unto the Members of that Body whereof Christ is the Head CHAP. V. 1 Christ the Head of the New Creation 2. Things premised in general unto the remaining Work of the Spirit Things presupposed unto the Work of the Spirit towards the Church the Love and Grace of Father and Son 3. The whole Work of the building of the Church committed to the Holy Spirit Acts 2. 33. opened 4. The Foundation of the Church in the Promise of the Spirit and its Building by him alone 5. Christ present with his Church only by his Spirit Mat. 28. 19. Acts 1. 9 10. Acts 3. 21. Mat. 18. 19. 1 Cor. 6. 16. 1 Cor. 3. 16. compared 6. The Holy Spirit works the Work of Christ John 16. 13 14 15. opened 7. The Holy Spirit the peculiar Author of all Grace 8. The Holy Spirit worketh all this according to his own Will 1. His Will and Pleasure is in all his Works 2. He works variously as to the Kinds and Degrees of his Operations How he may be resisted how not 9 How the same Work is ascribed unto the Spirit distinctly and to others with him 10. The General Heads of his Operations towards the Church Sect. 1 VVE have considered the Work of the Spirit of God in his laying the Foundation of the Church of the New Testament by his Dispensations towards the Head of it our Lord Jesus Christ. He is the Foundation Stone of this Building with seven Eyes engraven on him or filled with an absolute perfection of all the Gifts and Graces of the Spirit Zech. 3. 9. which when he is exalted also as the Head Stone in the Corner there are shoutings in Heaven and Earth crying Grace Grace unto him Zech. 4. 7. As upon the laying of the Foundation and placing of the Corner Stones of the Earth in the Old Creation the Morning Stars sang together and all the Sons of God shouted for Joy Job 38. 6 7. So upon the laying of this Foundation and placing of this Corner Stone in the New Creation all things sing together and cry Grace Grace unto it The same Hand which laid this Foundation doth also finish the Building The same Spirit which was given unto him not by Measure Joh. 3. 34. giveth Grace unto every one of us according to the Measure of the Gift of Christ Ephes. 4. 7. And this falleth now under our Consideration namely the perfecting the Work of the New Creation by the effectual Operation and Distributions of the Spirit of God And this belongs unto the Establishment of our Faith that he who Prepared Sanctified and Glorified the Humane Nature the Natural Body of Jesus Christ the Head of the Church hath undertaken to Prepare Sanctifie and Glorifie his Mystical Body or all the Elect given unto him of the Father Concerning which before we come to consider particular Instances some things in general must be premised which are these that follow Sect. 2 First Unto the Work of the Holy Spirit towards the Church some things are supposed from whence it proceeds which it is built upon and resolved into It is not an Original but a Perfecting Work some things it supposeth and bringeth all things to perfection And these are First The Love Grace Counsel and Eternal Purpose of the Father 2. The whole Work of the Mediation of Jesus Christ which things I have handled elsewhere For it is the peculiar Work of the Holy Spirit to make those things of the Father and Son effectual unto the Souls of the Elect to the Praise of the Glory of the Grace of God God doth all things for himself and his Supream End is the manifestation of his own Glory And in the Old or First Creation he seems principally or firstly to intend the Demonstration and Exaltation of the Glorious Essential Properties of his Nature his Goodness Power Wisdom and the like as Psal. 19. 1 2 3 4. Rom. 1. 19 20 21. Acts 14. 15 16 17. Acts 7. 24 25 26 27. leaving only on the Works of his Hands some obscure Impressions of the distinction of Persons subsisting in the Unity of that Being whose Properties he had displayed and glorified But in the Work of the New Creation God firstly and principally intends the especial Revelation of each Person of the whole Trinity distinctly in their peculiar distinct Operations all which tend ultimately to the manifestation of the Glory of his Nature also And herein consists the principal Advantage of the New Testament above the Old for although the Work of the New Creation was begun and carried on Secretly and Virtually under the Old Testament yet they had not a full discovery of the Oeconomy of the Holy Trinity therein which was not evidently manifest until the whole Work was illustriously brought to Light by the Gospel Hence although there appear a vigorous acting of Faith and ardency of Affection in the Approaches of the Saints unto God under the Old Testament yet as unto a clear access to the Father through the Son by the Spirit as Ephes. 2. 18. wherein the Life and Comfort of our Communion with God doth consist we hear nothing of it Herein therefore God plainly declares that the Foundation of the Whole was laid in the Counsel Will and Grace of the Father Ephes. 1. 3 4 5 6. Then that the making way for the accomplishing of that Counsel of his so that it might be brought forth to the praise of his Glory is by the Mediation of the Son God having designed in this Work to bring things so about that all Men should honour the Son even as they honour the
them infallibly to receive understand and declare the whole Counsel of God in Christ. For so according unto the Promise He led them into all Truth And his Grace he shewed unto them in his pouring out both of his Sanctifying Graces and Extraordinary Gifts upon them in an abundant measure And so he still continues to shew the Truth and Grace of Christ unto all Believers though not in the same manner as unto the former nor unto the same Degree as unto the latter For he shews unto us the Truth of Christ or the Truth that came by Jesus Christ by the Word as Written and Preached instructing us in it and enlightning our Minds Spiritually and Savingly to understand the Mind of God therein And of his Grace he imparts unto us in our Sanctification Consolation and Communication of Spiritual Gifts according unto the measure of the Gift of Christ unto every one of us as the present use of the Church doth require which things must be afterwards declared And the Reason of the Assertion is added in the last place All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Two things may be observed in these words 1. The Extent of the Things of Christ which are to be shewed unto Believers by the Spirit and they are all the things that the Father hath They are mine saith our Saviour And these All things may be taken either absolutely and personally or with a restriction unto Office 1. All things that the Father hath absolutely were the Son 's also For receiving his Personality from the Father by the communication of the whole entire Divine Nature all the things of the Father must needs be his Thus as the Father hath Life in himself so he hath given unto the Son to have Life in himself John 5. 26. and the like may be said of all other Essential Properties of the God-head But these seem not to be the All Things here intended They are not the All things of the Divine Nature which he had by Eternal Generation but the All Things of Spiritual Grace and Power which he had by voluntary Donation Matth. 11. 27. Joh. 3. 35. The Father loveth the Son and hath given all things into his hand That is all the Effects of the Love Grace and Will of the Father what-ever he had purposed in himself from Eternity and what-ever his Infinite Power and Goodness would produce in the pursuit thereof was all given and committed unto Jesus Christ so All things that the Father hath were his 2. That these things may be rightly understood and apprehended we must consider a two-sold Operation of God as Three in One. The first hereof is absolute in all Divine Works what-ever the other respects the Oeconomy of the Operations of God in our Salvation In those of the first sort both the Working and the Work do in common and undividâdly belong unto and proceed from each Person And the Reason hereof is because they are all Effects of the Essential Properties of the same Divine Nature which is in them all or rather which is the one Nature of them all But yet as they have one Nature so there is an Order of subsistence in that Nature and the distinct Person Work in the Order of their Subsistence John 5. 19 20. Verily I say unto you the Son can do nothing of himself but what he seeth the Father do for whatsoever things he doth those also doth the Son likewise The Father doth not first work in order of Time and then the Son seeing of it work another Work like unto it But the Son doth the same Work that the Father doth This is absolutely necessary because of their Union in Nature But yet in the Order of their Subsistence the Person of the Father is the Original of all Divine Works in the principle and beginning of them and that in order of Nature antecedently unto the Operation of the Son Hence he is said to see what the Father doth which according unto our former Rule in the Exposition of such Expressions when ascribed unto the Divine Nature is the sign and evidence and not the means of his Knowledg He sees what the Father doth as he is his Eternal Wisdom The like must be said of the Holy Spirit with respect both unto the Father and Son And this Order of Operation in the Holy Trinity is not voluntary but natural and necessary from the one Essence and distinct Subsistences thereof Secondly There are those Operations which with respect unto our Salvation the Father Son and Holy Spirit do graciously condescend unto which are those treated of in this place Now though the designing of this Work was absolutely voluntary yet upon a supposition thereof the order of its Accomplishment was made necessary from the Order of the Subsistence of the distinct Persons in the Deity and that is here declared Thus 1. the things to be declared unto us and bestowed on us are originally the Father's Things He is the peculiar Fountain of them all His Love His Grace His Wisdom His Goodness His Counsel His Will is their Supream Cause and Spring Hence are they said to be the things that the Father hath 2. They are made the Things of the Son that is they are given and granted in and unto his disposal on the account of his Mediation for thereby they were to be prepared for us and given out unto us to the Glory of God Answerable hereunto as the Lord Christ is Mediator all the things of Grace are originally the Fathers and then given unto him 3. They are actually communicated unto us by the Holy Spirit Therefore said I he shall take of mine and shew unto you He doth not communicate them unto us immediately from the Father We do not so receive any Grace from God that is the Father nor do we so make any return of Praise or Obedience unto God We have nothing to do with the Person of the Father immediately It is by the Son alone by whom we have an Access unto him and by the Son alone that he gives out of his Grace and Bounty unto us He that hath not the Son hath not the Father With him as the great Treasurer of Heavenly Things are all Grace and Mercy entrusted The Holy Spirit therefore shews them unto us works them in us bestows them on us as they are the Fruits of the Mediaâion of Christ and not meerly as Effects of the Divine Love and Bounty of the Father and this is required from the Order of Subsistence before mentioned Thus the Holy Spirit supplies the bodily Absence of Jesus Christ and Effects what he hath to do and accomplish towards his in the World so that what-ever is done by him it is the same as if it were wrought immediately by the Lord Christ himself in his own Person whereby all his Holy Promises are fully accomplished towards them that believe Sect. 6
And this instructs us in the Way and Manner of that Communion which we have with God by the Gospel For herein the Life Power and Freedom of our Evangelical State doth consist and an acquaintance herewith gives us our Translation out of Darkness into the marvelous Light of God 1. The Person of the Father in his Wisdom Will and Love is the Original of all Grace and Glory But nothing hereof is communicated immediately unto us from him It is the Son whom he loves and hath given all things into his hand He hath made way for the Communication of these things unto us unto the Glory of God And he doth it immediately by the Spirit as hath been declared Hereby are all our Returns unto God to be regulated The Father who is the Original of all Grace and Glory is ultimately intended by us in our Faith Thankfulness and Obedience yet not so but that the Son and Spirit are considered as one God with him But we cannot address our selves with any of them immediately unto him There is no going to the Father saith Christ but by me John 14. 6. Through him we believe in God 1 Pet. 1. 21. But yet neither can we do so unless we are enabled thereunto by the Spirit the Author in us of Faith Prayer Praise Obedience and what-ever our Souls tend unto God by As the descending of God towards us in Love and Grace issues or ends in the Work of the Spirit in us and on us so all our ascending towards him begins therein And as the first Instance of the proceeding of Grace and Love towards us from the Father is in and by the Son so the first step that we take towards God even the Father is in and by the Son And these things ought to be explicitly attended unto by us if we intend our Faith and Love and Duties of Obedience should be Evangelical Take an Instance of the Prayer of Wicked Men under their Convictions or their Fears Troubles and Dangers and the Prayers of Believers The former is meerly Vox Naturae Clamantis ad Dominum Naturae an out-cry that distressed Nature makes to the God of it and as such alone it considers him But the other is Vox Spiritus Adoptionis clamantis per Christum Abba Pater It is the Voice of the Spirit of Adoption addressing it self in the Hearts of Believers unto God as a Father And a due attendance unto this Order of things gives Life and Spirit unto all that we have to do with God Wo to Professors of the Gospel who shall be seduced to believe that all they have to do with God consists in their attendance unto Moral Vertue It is fit for them so to do who being weary of Christianity have a mind to turn Pagans But our Fellowship is in the way described with the Father and his Son Christ Jesus It is therefore of the highest importance unto us to enquire into and secure unto our selves the promised workings of the Holy Spirit For by them alone are the Love of the Father and the Fruits of the Mediation of the Son communicated unto us without which we have no interest in them And by them alone are we enabled to make any acceptable Returns of Obedience unto God It is sottish Ignorance and Infidelity to suppose that under the Gospel there is no communication between God and us but what is on his part in Laws Commands and Promises and on ours by Obedience performed in our own Strength and upon our Convictions unto them The exclude hence the real internal Operations of the Holy Ghost is to destroy the Gospel And as we shall see farther afterwards this is the true Ground and Reason why there is a sin against the Holy Spirit that is irremissible for the coming unto us to make Application of the Love of the Father and Grace of the Son unto our Souls in the contempt of him there is a contempt of the whole actings of God towards us in a way of Grace for which there can be no Remedy Sect. 7 Fifthly Whereas the Holy Spirit is the Spirit of Grace and the immediate Efficient Cause of all Grace and Gracious Effects in Men where-ever there is mention made of them or any fruits of them it is to be looked on as a part of his Work though he be not expresly named or it be not particularly attributed unto him I know not well or do not well understand what some Men begin to talk about Moral Vertue Some thing they seem to aim at if they would once leave the old Pelagian ambiguous Expressions and learn to speak clearly and intelligibly that is in their own Power and so consequently of all other Men. At least it is so with an ordinary blessing upon their own endeavours which things we must afterwards enquire into But for Grace I think all Men will grant that as to our participation of it it is of the Holy Spirit and of him alone Now Grace is taken two wayes in the Scripture 1. For the gracious free Love and Favour of God towards us And 2. for gracious free effectual Operations in us and upon us In both senses the Holy Spirit is the Author of it as unto us In the first as to its manifestation and Application in the latter as to the Operation it self For although he be not the principal Cause nor procurer of Grace in the first sense which is the free Act of the Father yet the Knowledg Sense Comfort and all the Fruits of it are by him alone communicated unto us as we shall see afterwards And the latter is his proper and peculiar Work This therefore must be taken for granted that where-ever any gracious actings of God in or towards Men are mentioned it is the Holy Spirit who is peculiarly and principally intended Sect. 8 Sixthly It must be duly considered with reference unto the whole Work of the Holy Spirit that in what-ever he doth he Acts Works and Distributes according to his own Will This our Apostle expresly affirmeth And sundry things of great moment do depend hereon in our walking before God As 1. That the Will and Pleasure of the Holy Spirit is in all the Goodness Grace Love and Power that he either communicates unto us or worketh in us He is not as a meer Instrument or Servant disposing of the things wherein he hath no Concern or over which he hath no Power But in all things he worketh towards us according to his own Will We are therefore in what we receive from him and by him no less to acknowledg his Love Kindness and Sovereign Grace than we do to those of the Father and the Son 2. That he doth not work as a natural Agent ad ultimum virium to the utmost of his Power as though in all he did he came and did what he could He moderates all his Operations by his Will and Wisdom And therefore whereas some are said to resist the Holy Spirit Acts
promised that he will do himself in us towards us and upon us It is our Duty to believe that he will so do And to fancy an inconsistency between these things is to charge God foolishly 3. If there be an Opposition between these things it is either because the Nature of Man is not meet to be commanded or because it needs not to be assisted But that both these are false and vain Suppositions shall be afterwards declared The Holy Spirit so worketh in us as that he worketh by us and what He doth in us is done by us Our Duty it is to apply our selves unto his Commands according to the Conviction of our Minds and his Work it is to enable us to perform them 4. He that will indulge or can do so unto sloth and negligence in himself on the account of the promised working of the Spirit of Grace may look upon it as an evidence that he hath no interest or concern therein For he ordinarily giveth not out his Aids and Assistances anywhere but where he prepares the Soul with Diligence in Duty And whereas he acts us no otherwise but in and by the Faculties of our own Minds it is ridiculous and implies a Contradiction for a Man to say he will do nothing because the Spirit of God doth all For where he doth nothing the Spirit of God doth nothing unless it be meerly in the infusion of the first Habit or Principle of Grace whereof we shall treat afterwards 5. For Degrees of Grace and Holiness which are enquired after they are peculiar unto Believers Now these are furnished with an Ability and Power to attend unto and perform those Duties whereon the encrease of Grace and Holiness doth depend For although there is no Grace nor Degree of Grace or Holiness in Believers but what is wrought in them by the Spirit of God yet ordinarily and regularly the Increase and Growth of Grace and their thriving in Holiness and Righteousness depend upon the Use and Improvement of Grace received in a diligent Attendance unto all those Duties of Obedience which are required of us 2 Pet. 1. 5 6 7. And me-thinks it is the most unreasonable and sottish thing in the World for a Man to be slothful and negligent in attending unto those Duties which God requireth of him which all his Spiritual Growth depends upon which the eternal welfare of his Soul is concerned in on pretence of the efficacious Aids of the Spirit without which he can do nothing and which he neither hath nor can have whilst he doth nothing Sect. 8 Here lies the Ground and Foundation of our exercising Faith in particular towards him and of our acting of it in Supplications and Thanksgivings His participation of the Divine Nature is the formal Reason of our yeelding unto him Divine and Religious Worship in general but his acting towards us according to the Sovereignty of his own Will is the especial Reason of our particular Addresses unto him in the exercise of Grace for we are baptized into his Name also Sect. 9 Seventhly We may observe that in the Actings and Works of the Holy Spirit some things are distinctly and separately ascribed unto him although some things be of the same kind wrought by the Person in and by whom he Acts or he is said at the same time to do the same thing distinctly by himself and in and by others So John 15. 26 27. I will saith our Saviour send the Spirit of Truth and he shall testifie of me and ye also shall bear witness The Witness of the Spirit unto Christ is proposed as distinct and separate from the witness given by the Apostles He shall testifie of me and ye also shall bear witness And yet they also were enabled to give their witness by him alone So it is expresly declared Acts 1. 8. Ye shall receive Power after that the Holy Spirit is come upon you and ye shall be Witnesses unto me Their witnessing unto Christ was the Effect of the Power of the Holy Spirit upon them and the Effect of his Work in them And he himself gave no other Testimony but in and by them What then is the distinct Testimony that is ascribed unto him It must be somewhat that in or by whomsoever it was wrought it did of its own Nature discover its Relation unto him as his Work So it was in this Matter For it was no other but those Signs and Wonders or Miraculous Effects which he wrought in the confirmation of the Testimony given by the Apostles all which clearly evidenced their own Original So our Apostle Heb. 2. 4. The word was confirmed ãâã ãâã ãâã ãâã ãâã God co-witnessing by Signs and Wonders He enabled the Apostles to bear witness unto Christ by their Preaching Sufferings Holiness and constant Testimony which they gave unto his Resurrection But in this he appeared not he evidenced not himself unto the World though he did so in and by them in whom he wrought But moreover he wrought such visible miraculous Works by them as evidenced themselves to be Effects of his Power and were his distinct Witness to Christ. So our Apostle tells us Rom. 8. 16. The Spirit it self beareth witness with our Spirits that we are the Children of God The Witness which our own Spirits do give unto our Adoption is the Work and Effect of the Holy Spirit in us If it were not it would be false and not confirmed by the Testimony of the Spirit himself who is the Spirit of Truth and none knoweth the things of God but the Spirit of God 1 Cor. 2. 11. If he declare not our Sonship in us and to us we cannot know it How then doth he bear witness with our Spirits What is his distinct Testimony in this Matter It must be some such Act of his as evidenceth it self to be from him immediately unto them that are concerned in it that is those unto whom it is given What this is in particular and wherein it doth consist we shall afterwards enquire So Rev. 22. 17. The Spirit and the Bride say come The Bride is the Church and she prayeth for the coming of Christ. This She doth by his Aid and Assistance who is the Spirit of Grace and Supplications And yet distinctly and separately the Spirit saith come that is he puts forth such earnest and fervent desires as have upon them an Impression of his immediate efficiency So v. 20. carrieth the sense of the place namely that it is Christ himself unto whom She sayes come or they pray for the hastning of his coming Or they say come unto others in their Invitation of them unto Christ as the end of v. 17. seems to apply it Then is it the Prayers and Preaching of the Church for the Conversion of Souls that is intended And with both the Spirit works eminently to make them effectual Or it may be in this place the Spirit is taken for the Spirit in the Guides and Leaders of the
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 dâspised 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 redoubâed 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
of God and are by him made instrumental for the effecting of this New Birth and Life So the Apostle Paul stiles himself the Father of them who were Converted to God or Regenerate through the Word of his Ministry 1 Cor. 4. 15. Though you have ten thousand Instructers in Christ yet have you not many Fathers for in Christ Jesus I have begotten you through the Gospel He was used in the Ministry of the Word for their Regeneration and therefore was their Spiritual Father and he only though the Work was afterwards carried on by others And if Men are Fathers in the Gospel to no more than are Converted unto God by their Personal Ministry it will be no Advantage unto any one day to have assumed that Title when it hath had no Foundation in that Work as to its effectual success So speaking of Onesimus who was Converted by him in Prison he calls him his Son whom he had begotten in his Bonds Philem. 10. and this he declared to have been prescribed unto him as the Principal End of his Ministry in the Commission he had for Preaching the Gospel Acts 26. 17 18. Christ said unto him I send thee unto the Gentiles to open their Eyes to turn them from Darkness to Light and from the Power of Satan unto God which is a Description of the Work under Consideration And this is the principal End of our Ministry also Now certainly it is the Duty of Ministers to understand the Work about which they are employed as far as they are able that they may not Work in the Dark and Fight Uncertainly as Men beating the Air What the Scripture hath revealed concerning it as to its Nature and the manner of its Operation as to its Causes Effects Fruits Evidences they ought diligently to enquire into To be spiritually skilled herein is one of the principal Furnishments of any for the Work of the Ministry without which they will never be able to divide the Word aright nor shew themselves Workmen that need not be ashamed Yet is it scarcely imaginable with what rage and perversity of Spirit with what scornful Expressions this whole Work is traduced and exposed to contempt Those who have laboured herein are said to prescribe long and tedious trains of Conversion to set down nice and subtile Processes of Regeneration to fill Peoples Heads with innumerable Swarms of Superstitious Fears and Scruples about the due Degrees of Godly Sorrow and the certain Symptoms of a through-Humiliation p. 306 307. Could any mistake be charged on particular Persons in these things or the prescribing of Rules about Conversion to God and Regeneration that are not warranted by the Word of Truth it were not amiss to reflect upon them and refute them But the intention of these Expressions is evident and the reproach in them is cast upon the Work of God it self And I must profess that I believe the Degeneracy from the Truth and Power of Christian Religion the Ignorance of the principal Doctrines of the Gospel and that scorn which is cast in these and the like Expressions on the Grace of our Lord Jesus Christ by such as not only profess themselves to be Ministers but of an higher Degree than ordinary will be sadly ominous unto the whole State of the Reformed Church amongst us if not timely repressed and corrected But what at present I affirm in this Matter is That it is a Duty indispensibly incumbent on all Ministers of the Gospel to acquaint themselves throughly with the Nature of this Work that they may be able to comply with the Will of God and Grace of the Spirit in the Effecting and Accomplishment of it upon the Souls of them unto whom they dispense the Word Neither without some competent knowledg hereof can they discharge any one part of their Duty and Office in a right manner If all that hear them are born dead in Trespasses and Sins if they are appointed of God to be the Instruments of their Regeneration It is a madness which must one day be accounted for to neglect a sedulous enquiry into the Nature of this Work and the means whereby it is wrought And the ignorance hereof or negligence herein with the want of an Experience of the Power of this Work in their own Souls is one great cause of that lifeless and unprofitable Ministry which is among us Sect. 27 Secondly It is likewise the Duty of all to whom the Word is Preached to enquire also into it It is unto such to whom the Apostle speaks 2 Cor. 13. 5. Examine your selves whether you be in the Faith prove your own selves know you not your own Selves how that Jesus Christ is in you except you be Reprobates It is the Concernment of all individual Christians or Professors of Christian Religion to try and examine themselves what Work of the Spirit of God there hath been upon their hearts and none will deter them from it but those who have a design to hoodwink them to Perdition And 1. the Doctrine of it is revealed and taught us For secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever that we may do all the Words of the Law Deut. 29. 29. And we speak not of curious Enquiries into or after hidden things or the secret veiled Actions of the Holy Spirit but only of an upright endeavour to search into and comprehend the Doctrine concerning this Work to this very end that we might understand it 2. It is of such Importance unto all our Duties and all our Comforts to have a due Apprehension of the Nature of this Work and of our own Concernment therein that an enquiry into the one and the other cannot be neglected without the greatest folly and madness Whereunto we may add 3. the danger that there is of Mens being deceived in this Matter which is the Hinge whereon their Eternal State and Condition doth absolutely turn and depend And certain it is that very many in the World do deceive themselves herein For they evidently live under one of these pernicious Mistakes namely That 1. either Men may go to Heaven or enter into the Kingdom of God and not be born again contrary to that of our Saviour John 3. 6. or that Men may be born again and yet live in sin contrary to 1 John 3. 9. Works of the HOLY SPIRIT Preparatory unto Regeneration CHAP. II. 1. Sundry things Preparatory to the Work of Conversion 2. Material and Formal Dispositions with their Difference 3 4. Things in the power of our Natural Abilities required of us in a way of Duty 5. Internal Spiritual Effects wrought in the Souls of Men by the Word 6 7. Illumination Conviction of Sin Consequents thereof 8. These Things variously taught 9. Power of the Word and Energie of the Spirit distinct 10. Subject of this Work Mind Affections and Conscience 11 12 13. Nature of this whole Work and Difference from Saving
said to be made Partakers of the Holy Spirit Heb. 6. 4. And he is promised by our Saviour to Convince the World of Sin John 16. 8. which although in that place it respects only one kind of Sin yet it is sufficient to establish a general Rule that all Conviction of Sin is from and by him And no wonder if Men live securely in their Sins to whom the Light which he gives and the Convictions which he worketh are a Scorn and Reproach Sect. 12 There is indeed an Objection of some Moment against the Ascription of this Work unto the energie of the Holy Spirit For whereas it is granted that all these things may be wrought in the Minds and Souls of Men and yet they may come short of the Saving Grace of God How can he be thought to be the Author of such a Work Shall we say that he designs only a weak and imperfect Work upon the Hearts of Men Or that he deserts and gives over the Work of Grace which he hath undertaken towards them as not able to accomplish it Sect. 13 Ans. 1. In many Persons it may be in the most who are thus affected real Conversion unto God doth ensue The Holy Spirit by these Preparatory Actings making way for the Introduction of the new Spiritual Life into the Soul So they belong unto a Work that is perfect in its kind 2. Where-ever they fail and some short of what in their own Nature they have a tendency unto it is not from any weakness and imperfection in themselves but from the sins of them in whom they are wrought For Instance even common Illumination and Conviction of sin have in their own Nature a tendency unto sincere Conversion They have so in the same kind as the Law hath to bring us unto Christ. Where this end is not attained it is alwayes from the Interposition of an Act of wilfulness and stubbornness in those Enlightned and Convicted They do not sincerely improve what they have received and faint not meerly for want of strength to proceed but by a free Act of their own Wills they refuse the Grace which is further tendred unto them in the Gospel This Will and its actual Resistency unto the Work of the Spirit God is pleased in some to take away It is therefore of Sovereign Grace when and where it is removed but the Sin of Men and their Guilt is in it where it is continued For no more is required hereunto but that it be voluntary It is Will and not Power that gives Rectitude or Obliquity unto Moral Actions 3. As we observed before The Holy Spirit in his whole Work is a Voluntary Agent He worketh what when and how he pleaseth No more is required unto his Operations that they may be such as become him but these two things First That in themselves they be good and holy Secondly That they be effectual as unto the ends whereunto by him they are designed That he should alwayes design them to the utmost length of what they have a moral tendency towards though no real efficiency for is not required And these things are found in these Operations of the Holy Spirit They are in their own Nature good and holy Illumination is so so is Conviction and Sorrow for Sin with a subsequent change of Affections and Amendment of Life Sect. 14 Again what he worketh in any of these effectually and infallibly accomplisheth the end aimed at which is no more but that Men be Enlightned Convinced Humbled and reformed wherein he faileth noâ In these things he is pleased to take on him the management of the Law so to bring the Soul into bondage thereby that it may be stirred up to seek after Deliverance And he is thence actively called the Spirit of Bondage unto Fear Rom. 8. 15. And this Work is that which constitutes the third ground in our Saviours Parable of the Sower It receives the Seed and Springs up hopefully until by cares of the World Temptations and occasions of Life it is choaked and lost Matth. 13. 22. Now because it oftentimes maketh a great Appearance and Resemblance of Regeneration it self or of real Conversion to God so that neither the World nor the Church are able to distinguish between them it is of great concernment unto all Professors of the Gospel to enquire diligently whether they have in their own Souls been made Partakers of any other Work of the Spirit of God or no. For although this be a good Work and do lie in a good subserviency unto Regeneration yet if Men attain no more if they proceed no farther they will perish and that eternally And multitudes do herein actually deceive themselves speaking peace unto their Souls on the Effects of this Work whereby it is not only insufficient to save them as it is to all Persons at all times but also becomes a means of their present security and future destruction I shall therefore give some few Instances of what this Work in the Conjunction of all the parts of it and in its utmost improvement cannot effect whereby Men may make a Judgment how things stand in their own Souls in respect unto it Sect. 15 1. It may be observed that we have placed all the Effects of this Work in the Mind Conscience Affections and Conversation Hence it follows notwithstanding all that is or may be spoken of it that the Will is neither really changed nor internally renewed by it Now the Will is the ruling governing Faculty of the Soul as the Mind is the guiding and leading Whilst this abides unchanged unrenewed the Power and Reign of Sin continues in the Soul though not undisturbed yet unruined It is true there are many checks and controuls from the Light of the Mind and Reflections of Conscience cast in this State upon the Actings of the Will so that it cannot put it self forth in and towards Sin with that freedom security and licentiousness as it was wont to do Its fierceness and rage rushing into Sin as the Horse into the Battel running on God and the thick Bosses of his Buckler may be broken and abated by those Hedges of Thorns which it finds set in its way and those buffettings it meets withal from Light and Convictions It s delight and greediness in sinning may be calmed and quieted by those frequent Representations of the terror of the Lord on the one hand and the pleasure of Eternal Rest on the other which are made unto it But yet still setting aside all Considerations forreign unto its own Principle the Bent and Inclination of the Will it self is to Sin and Evil alwayes and continually The Will of sinning may be restrained upon a thousand Considerations which Light and Convictions will administer but it is not taken away And this discovers it self where the very first Motions of the Soul towards sinful Objects have a sensible complacency until they are controuled by Light and Fear This argues an unrenewed Will if it be constant
it or not that is of the whole Effect on them or product in them of this Grace communicated in the way described For notwithstanding any thing wrought in us or upon us thereby the Will is still left various flexible and undetermined It is true that notwithstanding the Grace thus Administred the Will hath Power to refuse it and to abide in Sin But that there is no more Grace wrought in us but what may be so refused or that the Will can make use of that Grace for Conversion which it can refuse is false Sect. 20 For 1. this ascribes the whole Glory of our Regeneration and Conversion unto our selves and not to the Grace of God For that Act of our Wills on this Supposition whereby we convert unto God is meerly an Act of our own and not of the Grace of God This is evident for if the Act it self were of Grace then would it not be in the Power of the Will to hinder it 2. This would leave it absolutely uncertain notwithstanding the purpose of God and the purchase of Christ whether ever any one in the World should be Converted unto God or no. For when the whole Work of Grace is over it is absolutely in the Power of the Will of Man whether it shall be effectual or no and so absolutely uncertain which is contrary to the Covenant Promise and Oath of God unto and with Jesus Christ. 3. It is contrary to express Testimonies of Scripture innumerable wherein actual Conversion unto God is ascribed unto his Grace as the immediate Effect thereof This will further appear afterwards God worketh in us to will and to do Phil. 2. 13. The Act therefore it self of willing in our Conversion is of God's Operation and although we will our selves yet it is he who causeth us to Will by working in us to will and to do And if the Act of our Will in Believing and Obedience in our Conversion to God be not the effect of his Grace in us he doth not work in us both to will and to do of his own good Pleasure Sect. 21 Secondly This Moral Perswasion how-ever advanced or improved and supposed to be effectual yet it confers no new real supernatural strength unto the Soul For whereas it worketh yea the Spirit or Grace of God therein and thereby by Reasons Motives Arguments and Objective Considerations and no otherwise it is able only to excite and draw out the strength which we have delivering the Mind and Affections from Prejudices and other Moral Impediments Real Aid and internal Spiritual Strength neither is nor can be conferred thereby And he who will acknowledg that there is any such internal spiritual strength communicated unto us must also acknowledg that there is another Work of the Spirit of God in us and upon us than can be effected by these Perswasions But thus it is in this case as some suppose The Mind of Man is affected with much Ignorance and usually under the Power of many Prejudices which by the corrupt course of things in the World possess it from its first actings in the state of Infancy The Will and the Affections likewise are vitiated with depraved Habits which by the same means are contracted But when the Gospel is proposed and preached unto them the Things contained in it the Duties it requires the Promises it gives are so rational or so suited unto the Principles of our Reason and the subject Matter of them is so good desirable and beautiful unto an intellectual Appetite that being well conveyed unto the Mind they are able to discard all the Prejudices and Disadvantages of a corrupt course under which it hath suffered and prevail with the Soul to desist from sin that is a course of sinning and to become a new Man in all vertuous Conversation And that this is in the Liberty and Power of the Will is irrefragably proved by that Sophism of Biel out of Scotus and Occam which contains the substance of what they plead in this Cause Yea thus to do is so suitable unto the rational Principles of a well-disposed Mind that to do otherwise is the greatest folly and madness in the World Especially will this Work of Conversion be unquestionably wrought if the Application of these means of it be so disposed in the Providence of God as that they may be seasonable with respect unto the Frame and Condition of the Mind whereinto they are applyed And as sundry things are necessary to render the means of Grace thus seasonable and congruous unto the present Frame Temper and Disposition of the Mind so in such a Congruity much of its Efficacy doth consist And this as it is said is the Work of the Holy Ghost and an Effect of the Grace of God For if the Spirit of God did not by the Word prevent excite stir up and provoke the Minds of Men did he not help and assist them when endeavouring to turn to God in the removal of Prejudices and all sorts of Moral Impediments Men would continue and abide as it were dead in Trespasses and Sins at least their endeavours after Deliverance would be weak and fruitless Sect. 22 This is all the Grace all the Work of the Spirit of God in our Regeneration and Conversion which some will acknowledg so far as I can learn from their Writings and Discourses But that there is more required thereunto I have before declared As also it hath been manifested what is the true and proper use and efficacy of these means in this Work But to place the whole of it herein is that which Pelagius contended for of old Yea he granted a greater Use and Efficacy of Grace than I can find to be allowed in the present confused Discourses of some on this Subject Wherefore it is somewhat preposterous to endeavour an imposition of such rotten Errors upon the Minds of Men and that by crude Assertions without any pretence of proof as is the way of many And that the sole Foundation of all their Harangues namely the suitableness of Gospel Principles and Promises unto our Wisdom and Reason antecedently unto any saving Work of the Spirit on our Minds is directly contradictory to the Doctrine of our Apostle shall afterwards be declared But it may be it will be said That it is not so much what is Pelagian and what is not as what is Truth and what is not that is to be enquired after And it is granted that this is and ought to be our first and principal Enquiry But it is not unuseful to know in whose steps they tread who at this day oppose the doctrine of the Effectual Grace of Christ and what Judgment the Ancient Church made of their Principles and Opinions Sect. 23 It is pretended yet further That Grace in the Dispensation of the Word doth work really and efficiently especially by illumination internal excitations of the Mind and Affections and if thereon the Will do put forth its
Act and thereby determine it self in the choice of that which is good in believing and repenting then the Grace thus administred concurs with it helps and aids it in the perfecting of its Act so that the whole Work is of Grace So pleaded the Semi-Pelagians and so do others continue to do But all this while the way whereby Grace or the Spirit of God worketh this Illumination excites the Affections and Aids the Will is by Moral Perswasion only on real strength being communicated or infused but what the Will is at perfect liberty to make use of or to refuse at pleasure Now this in effect is no less than to overthrow the whole Grace of Jesus Christ and to render it useless For it ascribes unto Man the Honour of his Conversion his Will being the principal cause of it It makes a Man to beget himself a-new or to be born again of himself to make himself differ from others by that which he hath not in an especial manner received It takes away the Analogie that there is between the forming of the Natural Body of Christ in the Womb and the forming of his Mystical Body in Regeneration It makes the Act of living unto God by Faith and Obedience to be a meer Natural Act no Fruit of the Mediation or Purchase of Christ and allows the Spirit of God no more Power nor Efficacy in or towards our Regeneration than is in a Minister who preacheth the Word or in an Orator who eloquently and pathetically perswades to Vertue and dehorts from Vice And all these consequences it may be will be granted by some amongst us and allowed to be true to that pass are things come in the World through the confident pride and ignorance of Men. But not only it may be but plainly and directly the whole Gospel and Grace of Christ are renounced where they are admitted Sect. 24 This is not all that we pray for either for our selves or others when we beg effectual Grace for them or our selves There was no Argument that the Ancients more pressed the Pelagians withal than that the Grace which they acknowledged did not answer the Prayers of the Church or what we are taught in the Scripture to pray for We are to pray only for what God hath promised and for the communication of it unto us in that way whereby he will work it and effect it Now he is at a great indifferency in this Matter who only prayes that God would perswade him or others to believe and to obey to be converted or to convert himself The Church of God hath alwayes prayed that God would work these things in us and those who have a real concernment in them do pray continually that God would effectually work them in their Hearts They pray that he would convert them that he would create a clean heart and renew a right Spirit in them that he would give them Faâth for Christ's sake and increase it in them and that in all these things he would work in them by the exceeding greatness of his Power both to will and to do according to his good pleasure And there is not a Pelagian in the World who e're once prayed for Grace or gracious Assistance against Sin and Temptation with a sense of his want of it but that his Prayers contradicted his Profession To think that by all these Petitions with others innumerable dictated unto us in the Scripture and which a Spiritual Sense of our Wants will ingage into we desire nothing but only that God would perswade excite and stir us up to put forth a Power and Ability of our own in the performance of what we desire is contrary unto all Christian Experience Yea for a Man to lie praying with Importunity Earnestness and Fervency for that which is in his own Power and can never be effected but by his own Power is fond and ridiculous And they do but mock God who pray unto him to do that for them which they can do for themselves and which God cannot do for them but only when and as they do it for themselves Suppose a Man to have a Power in himself to believe and repent suppose these to be such Acts of his Will as God doth not indeed cannot by his Grace work in him but only perswade him thereunto and shew him sufficient Reason why he should so do to what purpose should this Man or with what congruity could he pray that God would give him Faith and Repentance This some of late as it seems wisely observing do begin to scoff at and reproach the Prayers of Christians For whereas in all their Supplications for Grace they lay the Foundation of them in an humble Acknowledgment of their own vileness and impotency unto any thing that is spiritually Good yea and a natural aversation from it and a sense of the Power and Working of the Remainder of in-dwelling Sin in them hereby exciting themselves unto that earnestness and importunity in their requests for Grace which their Condition makes necessary which hath been the constant practice of Christians since there was one in the World this is by them derided and exposed to contempt In the room therefore of such despised Prayers I shall supply them with an Ancient Form that is better suited unto their Principles The Preface unto it is Ille ad Deum digne elevat manus ille Orationem bonâ Conscientiâ effundit qui potest dicere The Prayer followeth Tu nosti Domine quam Sanctae Purae Mundae sint ab omni malitia iniquitate rapina quas ad te extendo manus ââuemadmodum justa munda labia ab omni mendacio libera quibus offero tibi Deprecationes ut mihi miserearis This Prayer Pelagius taught a Widow to make as it was objected unto him in the Diospolitan Synod that is at Lydia in Palestine cap. 6. only he taught her not to say that she had no deceit in her Heart as one among us doth wisely and humbly vaunt that he knoweth of none in his so every way perfect is the Man Only to ballance this of Pelagius I shall give these Men another Prayer but in the Margen not declaring whose it is lest they should censure him to the Gallows Whereas therefore it seems to be the Doctrine of some that we have no Grace from Christ but only that of the Gospel teaching us our Duty and proposing a Reward I know not what they have to pray for unless it be Riches Wealth and Preferments with those things that depend thereon Sect. 25 Fourthly This kind of the Operation of Grace where it is solitary that is where it is asserted exclusively to an internal Physical work of the Holy Spirit is not suited to effect and produce the Work of Regeneration or Conversion unto God in Persons who are really in that state of Nature which we have before described The most effectual Perswasions cannot prevail with such Men
Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the eyes of your understanding being opened that you may know what is the hope of his calling c. That the Spirit of Wisdom and Revelation is the Spirit of God working those Effects in us we have before evinced And it is plain that the Revelation here intended is subjective in the enabling us to apprehend what is revealed and not objective in new Revelations which the Apostle prayed not that they might receive And this is further evidenced by the ensuing Description of it the eyes of your Understanding being opened There is an Eye in the Understanding of Man that is the natural Power and Ability that is in it to discern Spiritual Things But this Eye is sometimes said to be blind sometimes to be darkness sometimes to be shut or closed And nothing but the impotency of our Minds to know God savingly or discern things spiritually when proposed unto us can be intended thereby It is the Work of the Spirit of Grace to open this eye Luke 4. 18. Acts 26. 18. And this is the powerful effectual removal of that depravation of our Minds with all its Effects which we before described And how are we made Partakers hereof It is of the Gift of God freely and effectually working of it For 1. he gives us the Spirit of Wisdom and Revelation to that End And 2. works the thing it self in us He gives us an Heart to know him Jer. 24. 7. without which we cannot so do or he would not himself undertake to work it in us for that end There is therefore an effectual powerful creating Act of the Holy Spirit put forth in the Minds of Men in their Conversion unto God enabling them Spiritually to discern Spiritual Things wherein the Seed and Substance of Divine Faith is contained Sect. 53 2. This is called the Renovation of our Minds renewed in the Spirit of our Minds Ephes. 4. 23. which is the same with being renewed in knowledg Col. 3. 10. And this Renovation of our Minds hath in it a transforming Power to change the whole Soul into an obediential frame towards God Rom. 12. 2. And the work of renewing our Minds is peculiarly ascribed unto the Holy Spirit Tit. 3. 5. The renewing of the Holy Ghost Some Men seem to fancy yea do declare that there is no such Depravation in or of the Mind of Man but that he is able by the use of his Reason to apprehend receive and discern those Truths of the Gospel which are objectively proposed unto it But of the use of Reason in these Matters and its Ability to discern and judg of the sence of Propositions and force of Inferences in Things of Religion we shall treat afterwards At present I only enquire whether Men Unregenerate be of themselves able Spiritually to discern Spiritual Things when they are proposed unto them in the Dispensation of the Gospel so as their knowledg may be saving in and unto themselves and acceptable unto God in Christ and that without any especial internal effectual Work of the Holy Spirit of Grace in them and upon them if they say they are as they plainly plead them to be and will not content themselves with an Ascription unto them of that Notional Doctrinal Knowledg which none deny them to be capable of I desire to know to what purpose are they said to be renewed by the Holy Ghost to what purpose are all those gracious actings of God in them before recounted He that shall consider what on the one hand the Scripture teacheth us concerning the Blindness Darkness Impotency of our Minds with respect unto Spiritual things when proposed unto us as in the state of nature and on the other what it affirms concerning the work of the Holy Ghost in their Renovation and change in giving them new Power new Ability a new Active Understanding will not be much moved with the groundless confident unproved Dictates of some concerning the Power of Reason in it self to apprehend and discern Religious Things so far as we are required in a way of Duty This is all one as if they should say That if the Sun shine clear and bright every blind Man is able to see Sect. 54 God herein is said to communicate a Light unto our Minds and that so as that we see by it or perceive by it the things proposed unto us in the Gospel usefully and savingly 2 Cor. 4. 6. God who commanded the Light to shine out of Darkness hath shined in our hearts to give the Light of the Knowledg of the Glory of God in the Face of Jesus Christ. Did God no otherwise work on the Minds of Men but by an external objective proposal of Truth unto them to what purpose doth the Apostle mention the Almighty Act of Creating Power which he put forth and exercised in the first production of Natural Light out of Darkness What Allusion is there between that Work and the doctrinal proposal of Truth to the Minds of Men It is therefore a confidence not to be contended with if any will deny that the Act of God in the Spiritual Illumination of our Minds be not of the same Nature as to Efficacy and Efficiency with that whereby he created Light at the beginning of all things And because the Effect produced in us is called Light the Act it self is described by shining God hath shined into our Hearts that is our Minds so he conveighs Light unto them by an Act of Omnipotent Efficiency And as that which is so wrought in our Minds is called Light so the Apostle leaving his Metaphor plainly declares what he intends hereby namely the actual knowledg of the Glory of God in the Face of Jesus Christ that is as God is revealed in Christ by the Gospel as he declares v. 4. Having therefore 1. compared the Mind of Man by Nature with a respect unto a Power of discerning Spiritual Things to the state of all things under Darkness before the Creation of Light And 2. the powerful working of God in Illumination unto the Act of his Omnipotency in the Production or Creation of Light Natural He ascribes our Ability to know and our actual Knowledg of God in Christ unto his real Efficiency and Operation And these things in part direct us towards an apprehension of that Work of the Holy Spirit upon the Minds of Men in their Conversion unto God whereby their Depravation is cured and without which it will not so be By this means and no otherwise do we who were Darkness become Light in the Lord or come to know God in Christ savingly looking into and discerning Spiritual Things with a proper intuitive sight whereby all the other Faculties of our Souls are guided and influenced unto the Obedience of Faith Sect. 55 It is principally with respect unto the Will and its Depravation by Nature that we are said to be
dead in Sin And herein is seated that peculiar obstinacy whence it is that no Unregenerate Person doth or can answer his own Conviction or walk up unto his Light in Obedience For the Will may be considered two wayes 1. As a rational vital Faculty of our Souls 2. As a free Principle freedom being of its Essence or Nature This therefore in our Conversion to God is renewed by the Holy Ghost and that by an effectual implantation in it of a Principle of Spiritual Life and Holiness in the room of that Original Righteousness which it lost by the Fall That he doth so is proved by all the Testimonies before insisted on 1. This is its Renovation as it is a rational vital Faculty and of this Vivification see before 2. As it 's a free Principle it is determined unto its Acts in this case by the powerful Operation of the Holy Ghost without the least impeachment of its Liberty or Freedom as hath been declared And that this is so might be fully evinced as by others so by the ensuing Arguments For 1. if the Holy Ghost doth not work immediately and effectually upon the Will producing the creating in it a Principle of Faith and Obedience infallibly determining it in its free Acts then is all the Glory of our Conversion to be ascribed unto our selves and we make our selves therein by the obediential actings of our own free-will to differ from others who do not so comply with the Grace of God which is denyed by the Apostle 1 Cor. 4. 7. Neither can any purpose of God concerning the Conversion of any one Soul be certain and determinate seeing after he hath done all that is to be done or can be done towards it the Will remaining undetermined may not be converted contrary to those Testimonies of our Saviour Rom. 8. 28. Mat. 11. 25 26. John 6. 37. Neither can there be an Original Infallibility in the Promises of God made to Jesus Christ concerning the multitudes that should believe in him seeing it is possible no one may so do if it depends on the undetermined Liberty of their Wills whether they will or no. And then also must Salvation of necessity be of him that willeth and of him that runneth and not of God that shews mercy on whom he will have mercy contrary to the Apostle Rom. 9. 15 16. And the whole Efficacy of the Grace of God is made thereby to depend on the Wills of Men which is not consistent with our being the Workmanship of God created in Christ Jesus unto good Works Ephes. 2. 10. Nor on this Supposition do Men know what they pray for when they pray for their own or other Mens Conversion to God as hath been before declared There is therefore necessary such a Work of the Holy Spirit upon our Wills as may cure and take away the Depravation of them before described sreeing us from the state of Spiritual Death causing us to live unto God determing them in and unto the Acts of Faith and Obedience And this he doth whilst and as he makes us new Creatures quickens us who are dead in Trespasses and Sins gives us a new Heart and puts a new Spirit within us writes his Law in our Hearts that we may do the Mind of God and walk in his wayes worketh in us to will and to do making them who were unwilling and obstinate to become willing and obedient and that freely and of choice Sect. 56 In like manner a prevailing Love is implanted upon the Affections by the Spirit of Grace causing the Soul with Delight and Complacency to cleave to God and his Wayes This removes and takes away the Enmity before described with the Effects of it Deut. 30. 6. The Lord thy God will circumcise thine Heart and the Heart of thy Seed to love the Lord thy God with all thy Heart and with all thy Soul that thou mayest live This Circumcision of the Heart consists in the putting off the body of the sins of the flesh as the Apostle speaks Col. 2. 11. He Crucifies the Flesh with the Lusts and Affections thereof Some Men are inclined to think that all the Depravation of our Nature consists in that of the sensitive part of the Soul or our Affections The vanity and folly of which Opinion hath been before discovered Yet it is not denied but that the Affections are signally depraved so that by them principally the Mind and Will do act those Lusts that are peculiarly seated in them or by them do act according to their perverse and corrupt Inclinations Gal. 5. 24. Jam. 1. 14 15. Wherefore in the Circumcision of our Hearts wherein the Flesh with the Lusts Affections and Deeds thereof are crucified by the Spirit he takes from them their Enmity Carnal Prejudices and Dâpraved Inclinations really though not absolutely and perfectly and instead of them he fills us with Holy Spiritual Love Joy Fear and Delight not changing the being of our Affections but sanctifying and guiding them by the Principle of Saving-Light and Knowledg before described and uniting them unto their proper Object in a due manner From what hath been spoken in this third Argument it is evident that the Holy Spirit designing the Regeneration or Conversion of the Souls of Men worketh therein effectually powerfully and irresistibly which was proposed unto confirmation Sect. 57 From the whole it appears that our Regeneration is a Work of the Spirit of God and that not any Act of our own which is only so is intended thereby I say it is not so our own as by outward Helps and Assistance to be educed out of the Principles of our Natures And herein is the Scripture express for mentioning this Work directly with respect unto its Cause and the manner of its Operation in the effecting of it it assigns it positively unto God or his Spirit 1 Pet. 1. 3. God according to his abundant Mercy hath begotten us again James 1. 18. Of his own Will begat he us with the Word of Truth John 3. 5 6 8. Born of the Spirit 1 John 3. 9. Born of God And on the other hand it excludes the Will of Man from any active interest herein I mean as to the first beginning of it 1 Pet. 1. 23. Born again not of Corruptible Seed but of Incorruptible by the Word of God which liveth and abideth for ever John 1. 13. Which were born not of Blood nor of the Will of the Flesh nor of the Will of Man but of God see Matth. 16. 17. Titus 3. 5. Ephes. 2. 9 10. It is therefore incumbent on them who plead for the Active Interest of the Will of Man in Regeneration to produce some Testimonies of Scriptures where it is assigned unto it as the effect unto its proper Cause Where is it said that a Man is Born again or Begotten a-new by himself And if it be granted as it must be so unless violence be offered not only to the Scripture but to
tuae deputo quaecunque non feci mala Quid enim non facere potui qui etiam gratuitum amaâi facinus omnia mihi dimissa esse fat or quae mea sponte feci mala quae tâ duce non feci Quis est hominum qui suam cogitans infirmitatem audet viribus suis trib ere câstitatem atque innocentiam suam ut minus amet te quasi minus necessaria suerit erit misericordia tua quâ condonas peccata conversis ad te Qui enim vocatus ad te secutus est vocem tuam vitavit ea quae me de meipso recordanâem fatentem legit non me derideat ab eo medico aegrum sanari a quo prestitum est ut non oegrotaret vel potius ut minus oegrotaret Et ideo te tantundem imo vero amplius diligat quia per quem me videt taatis peccatorum meorum languoriribus exui per eum se videt tantis peccatorum lang âoribus non implicari I will love thee O God and thank thee and confess unto thy name because thou hast forgiven me my evil and nefarious Deeds I impute it to thy Grace and Mercy that thou hast made my sins to melt away as Ice and I impute it to thy Grace as to all the evils which I have not done For what could not I have done who loved wickedness for it self All I acknowledg are forgiven me both the Evils that I have done on my own accord and what through thy guidance I have not done Who is there who considering his own weakness dare ascribe his Chastity or Innocency unto his own strength that he may less love thee as though thy mercy were less necessary unto him whereby thou forgivest the sins of them that are converted to thee For let not him who being called of thee and having heard thy voice hath avoided the Evils which I have confessed deride me that being sick was healed of that Physician from whom he received the Mercy not to be sick or not to be so sick Sect. 10 This brief account of the Actings of corrupted Nature until it comes unto the utmost of a recoverable Alienation from God may somewhat illustrate and set off the Work of his Grace towards us And thus far whatever habit be contracted in a course of sin yet the state of Men is absolutely recoverable by the Grace of Jesus Christ administred in the Gospel 1 Cor. 6. 9. 10 11. No state of sin is absolutely unhealable until God hath variously dealt with Men by his Spirit His Word must be rejected and He must be sinned against in a peculiar manner before Remission be impossible All Sins and Blasphemies antecedent thereunto may be forgiven unto Men and that before their Conversion unto God Matth. 12. 31 32. Luke 12. 10. Wherefore the Manner and Degrees of the Operations of this Spirit of God on the Minds of Men towards and in their Conversion is that which we shall now enquire into reducing what we have to offer concerning it unto certain Heads or Instances Sect. 11 First under the Ashes of our collapsed nature there are yet remaining certain sparks of Celestial Fire consisting in inbred notices of Good and Evil of Rewards and Punishments of the presence and All-seeing Eye of God of Help and Assistance to be had from him with a Dread of his Excellencies where any thing is apprehended unworthy of him or provoking unto him And where there are any means of Instruction from supernatural Revelation by the Word preached or the care of Parents in private there they are insensibly improved and increased Hereby Men do obtain an objective distinct knowledg of what they had subjectively and radically though very imperfectly before These notices therefore God oftentimes excites and quickens even in them that are young so that they shall work in them some real Regard of and Applications unto him And those great Workings about the things of God and towards him which are sometimes found in Children are not more effects of nature For that would not so act it self were it not by one Occasion or other for that End administred by the Providence of God effectually excited And many can call over such Divine Vâsâtations in their Youth which now they understand to be so to this purpose speaks the Person mentioned Puer coepi rogare te auxilium refugium meum in tuam invocationem rum pebam nodos linguae meae regavi parvus non parvo affectu ne in Schola vapularem He prayed earnestly to God as a Refuge when he was afraid to be bâat at School And this he resolves into Instruction or what he had observed in others Invenimus homines rogantes te didicimus ab eis sentientes te ut poteramus esse magnum aliquem qui posset etiam non apparens sensibus nostris exaudire nos subvenire vobis lib. 1. cap. 9. And hereunto he addâ some general Instruction which he had from the Word Cap. 11. And from the same Principles when he was a little after surprized with a fit of sickness âe cryed out with all earnestness that he might be Baptized that so he night as he thought go to Heaven for his Father was ãâã yet a Christian whence he was not baptized in his Infancy Vidisti Domine cum adhuc puer essem quodam die pressus stomachi Dolere repente astuarem pene moâturus vidisti Deus meus quoniam custos meus jam âras quo motu animi qua fide baptismum Christi tui Dei Domini mei stagitavi Cap. 11. Such Affections and occasional Actings oâ Soul towards God are wrought in many by the Spirit With the most they wear off and perish as they did with him who after this cast himself into many flagitious Sins But in some God doth in and by the use of these means inlay their Hearts with those Seeds of Faith and Grace which he gradually cherisheth and increaseth Sect. 12 Secondly God works upon Men by his Spirit in outward Means to cause them to take some real and steady consideration of him their own distance from him and obnoxiousness unto his Righteousness on the account of Sin It is almost incredible to apprehend but that it is testified unto by daily experience how Men will live even where the Word is Read and Preached how they will get a form of speaking of God yea and of performing some Duties of Religion and yet never come to have any steady thoughts of God or of their Relation to him or of their concernment in his Will What-ever they speak of God he is not in all their Thoughts Psal. 10. 4. What-ever they do in Religion they do it not unto him Amos 5. 25. They have neither heard his Voice at any time nor seen his Shape John 5. 37. knowing nothing for themselves which is their Duty Job 5. 27. And yet it is hard to convince them that such is
their condition But when God is pleased to carry on his Work of Light and Grace in them they can call to mind and understand how it was with them in their former Darkness Then will they acknowledg that in Truth they never had serious steady thoughts of God but only such as were occasional and transient Wheresore God begins here with them and thereby to subduct them from under the absolute Power of the vanity of their Minds By one means or other he fixeth in them steady thoughts concerning himself and their relation unto him And there are several wayes which he proceedeth in for the effecting hereof As Sect. 13 1. By some sudden amazing Judgments whereby he revealeth his Wrath from Heaven against the ungodliness of Men Rom. 1. 18. So Waldo was affected when his Companion was stricken dead as he walked with him in the Fields which proved the occasion of his Conversion unto God So the Psalmist describes the Affections and Thoughts of Men when they are surprized with a Storm at Sea Psal. 107. 25 26 27 28. An instance whereof we have in the Mariners of Jona's Ship Chap. 1. 5 6 7. And that Pharaoh who despised one day saying Who is the Lord that I should regard him Being the next day terrified with Thunder and Lightning cries out Intreat the Lord for me that it may be so no more Exod. 9. 28. And such like Impressions from Divine Power most Men at one time or other have experience of 2. By Personal Afflictions Job 33. 19 20. Psal. 78. 34 35. Hos. 5. 15. Affliction naturally speaks Anger and Anger respects Sin It bespeaks it self to be God's Messenger to call Sin to remembrance 1 Kings 17. 8. Gen. 42. 21 22. The time of Affliction is a time of Consideration Eccles. 7. 14. And if Men be not obdurate and hardned almost unto practical Atheism by a course of sinning they cannot but bethink themselves who sends Affliction and for what End it is sent Hence great thoughts of the Holiness of God and of his hatred of Sin with some sense of Mens own Guilt and especial Crimes will arise And these Effects many times prove preparatory and materially dispositive unto Conversion And not what these things are in themselves able to operate is to be considered but what they are designed unto and made effectual for by the Holy Ghost 3. By remarkable Deliverances and Mercies So it was with Naaman the Syrian 2 Kings 2. 15 16 17. Sudden changes from great Dangers and Distresses by unexpected Reliefs deeply affect the Minds of Men convincing them of the Power Presence and Goodness of God And this produceth a sense and acknowledgment of their own unworthiness of what they have received Hence also some temporary Effects of submission to the Divine Will and Gratitude do proceed 4. An observation of the Conversation of others hath affected many to seek into the Causes and Ends of it And this inclines them unto imitation 1 Pet. 3. 1 2. 5. The Word in the Reading or Preaching of it is the principal means hereof This the Holy Spirit employeth and maketh use of in his entrance into this Work 1 Cor. 14. 24 25. For those Convictions befal not Men from the Word universally or promiscuously but as the Holy Spirit willeth and designeth It is by the Law that Men have the knowledg of Sin Rom. 7. 7. Yet we see by experience that the Doctrine of the Law is despised by the most that hear it Wherefore it hath not in it self a force or vertue alwayes to work conviction of Sin in them unto whom it is outwardly proposed Only towards some the Spirit of God is pleased to put forth an especial Energie in the Dispensation thereof Sect. 14 By these and the like means doth God oft-times put the wildness of Corrupted Nature unto a stand and stirs up the Faculties of the Soul by an effectual though not saving Impression upon them seriously to consider of its self and its Relation unto Him and his Will And hereby are Men oft-times incited and ingaged unto many Duties of Religion as Prayer for the Pardon of Sin with Resolutions of Amendment and although these things in some are subordinated unto a further and more effectual Work of the Spirit of God upon them yet with many they prove evanid and fading their Goodness in them being as a Morning Cloud or as the early Dew which passeth away Hos. 6. 4. And the Reasons whence it is that Men cast off these Warnings of God and pursue not their own Intentions under them nor answer what they lead unto are obvious For Sect. 15 1. The Darkness of their Minds being yet uncured they are not able to discern the true Nature of these Divine Intimations and Instructions but after a while regard them not or reject them as the Occasions of needless Scruples and Fears 2. Presumption of their present Condition that it is as good as it need be or as is convenient in their present Circumstances and Occasions makes them neglect the improvement of their Warnings 3. Profane Societies and Relations such as it may be scoff at and deride all tremblings at Divine Warnings with ignorant Ministers that undertake to Teach what they have not learned are great means of hardning Men in their Sins and of forfeiting the benefit of these Divine Intimations 4. They will as to all Efficacy and the Motions they bring on the Affections of Men decay and expire of themselves if they are not diligently improved Wherefore in many they perish through meer sloth and negligence 5. Satan applies all his Engines to the defeatment of these beginnings of any Good in the Souls of Men. 6. That which effectually and utterly overthrows this Work which causeth them to cast off these Heavenly Warnings is meer love of Lusts and Pleasures or the unconquered adherence of a corrupted Heart unto sensual and sinful Objects that offer present satisfaction unto its Carnal Desires By this means is this Work of the Spirit of God in the Hearts and Minds of many utterly defeated to the increase of their Guilt an addition to their natural hardness and the ruine of their Souls But in some of them he is graciously pleased to renew his Work and by more effectual means to carry it on to Perfection as shall be afterwards declared Sect. 16 Now there is scarce any of these Instances of the care and watchfulness of God over the Souls of Men whom he designs either to convince or convert for the Ends of his own Glory but the Holy Person whom we have proposed as an Example gives an account of them in and towards himself declaring in like manner how by the wayes and means mentioned they were frustrate and came to nothing Such were the Warnings which he acknowledged that God gave him by the Perswasions and Exhortations of his Mother lib. 2. cap. 3. Such were those which he had in Sicknesses of his own and in the death of his dear
Disquietment of Mind fear of Ruine and the like see Acts 2. 37. Acts 24. 25. But this I must not enlarge upon Sect. 21 This therefore is the second thing which we observe in God's gracious Actings towards the Recovery of the Souls of Men from their Apostacy and from under the Power of sin The principal efficient Cause of this Work is the Holy Ghost the preaching of the Word especially of the Law being the Instrument which he maketh use of therein The Knowledg of sin is by the Law both the Nature Guilt and Curse belonging to it Rom. 7. 7. There is âherefore no Conviction of sin but what consists in an Emanation of Light and Knowledg from the Doctâine of the Law with an Evidence of its Power and a sense of its Curse Other Means as Afflictions Dangers Sicknesses Fears Disappointments may be made use of to excite stir up and put an edge upon the Minds and Affections of Men yet it is by one means or other from the Law of God that such a discovery is made of sin unto them and such a sense of it wrought upon them as belongs unto this work of Conviction But it is the Spirit of God alone that is the principal efficient Cause of it or he works these effects on the Minds of Men. God takes it upon himself as his own work to reprove Men and set their sins in order before their eyes Psal. 50 21. And that this same Work is done immediately by the Spirit is expresly declared John 16. 8. He alone it is who makes all means effectual unto this End and Purpose Without his especial and immediate Actings on us to this End we may hear the Law preached all the Days of our Lives and not be once affected with it Sect. 22 And it may by the way be worth our Observation to consider how God designing the Calling or Conversion of the Souls of Men doth in this holy wise Providence over-rule all their outward Concernments so as that they shall be disposed into such Circumstances as conduce to to the end aymed at Either by their own Inclinations and Choice or by the Intervention of Accidents crossing their Inclinations and frustrateing their Designes he will lead them into such Societies Acquaintances Relations Places means as he hath ordained to be useful unto them for the great ends of their Conviction and Conversion So in particular Austin aboundeth in his Contemplation on the Holy Wise Providence of God in carrying of him from Carthage to Rome and from thence to Milan where he heard Ambrose preach every Lords-day which proved at length the Means of his through-Conversion to God And in that whole Course by his discourse upon it he discovers Excellently as on the one hand the variety of his own Projections and Designes his Aymes and Ends which oft-times were perverse and froward so on the other the constant guidance of divine Providence working powerfully through all Occurrences towards the blessed End designed for him And I no way doubt but that God exercised him unto those distinct Experiences of Sin and Grace in his own Heart and Wayes because he had designed him to be the great Champion of the Doctrine of his Grace against all its enemyes and that not only in his own Age wherein it met with a fierce Opposition but also in all succeeding ages by his Excellent Labours preserved for the use of the Church see Confess lib. 5. cap. 7. 8 9 c. Tu spes mea in terra viventium ad mutandum terrarum locum pro salute animae mea Carthagini stimulos quibus inde avellerer admovebas Romae illecebras quibus attraberer proponebas mihi per homines qui diligebant vitam mortuam hinc insana facientes inde vana pollicentes ad corrigendos gressus meos utebaris occulte illorum mea perversitate cap. 8. Thou who art my hope in the Land of the Living that I might remove from one Country to another for the Salvation of my Soul didst both apply goads unto me at Carthage whereby I might be driven from thence and proposedst Allurements unto me at Rome whereby I might be drawn thither and this thou didst by Men who loved the Dead Life in sin here doing things outragious there promising things desirable to vain Minds whilst thou to correct and reform my ways didst secretly make use of their frowardness and mine Sect. 23 3. It must be granted that many on whom this work hath been wrought producing great Resolutions of Amendment and much Reformation of Life do lose all the Power and Efficacy of it with all the impressions it had made on their Affections And some of these wax worse and more profligate in sinning than ever they were before For having broken down the Damm of their restraints they pour out their lusts like a Flood and are more senseless than ever of those Checks and Fears with which before they were bridled and awed 2 Pet. 2. 20 21. 22. So the person lately mentioned declares that after many Convictions which he had digested and neglected he was grown so obdurate and sensless that falling into a feaver wherein he thought he should die and go immediately unto Hell he had not that endeavour after Deliverance and Mercy as he had many years before on lesser dangers And this perverse Effect is variously brought about Sect. 24 1. It is with most an immediate product of the power of their own Lust. Especially is it so with them who together with their Convictions receive no Gifts of the Holy Ghost For as we observed their Lusts being only checked and controuled not subdued they get new strength by their Restraint and rebel with success against Conviction Such as these fall away from what they have attained suddenly Math. 13. 5. 21. One day they seem to lye in Hell by the Terror of their Convictions and the next to be hasting towards it by their sins and pollutions see Luke 11. 24 25 26. Hos. 4. 6. cap. 6. 4. 2. This Apostacy is promoted and hastned by others As 1. such as undertaking to be Spiritual Guides and Instructers of Men in their way towards Rest who being unskilful in the Word of Righteousness do heal their wounds slightly or turn them out of the way Seducers also it may be interpose their crafty deceits whereby they lye in wait to deceive and so turn Men off from those Good ways of God whereinto they would otherwise enter So it fell out with Austin who beginning somewhat to enquire after God fell into the society and heresy of the Manichees which frustrated all the Convictions which by any means he had received 2. Such as directly and that perhaps with importunity and violence will endeavour to draw Men back into the wayes of the World and the pursuit of their lusts Pro. 1. 11 12 13 14. So the same Person declares with what earnestness and restless importunities some of his Companions endeavoured to draw
Light that shines by the Gospel from Jesus Christ into our Souls begins to undeceive us in this matter And there is no greater Evidence of our receiving an Evangelical Baptisme or of being baptized into the spirit of the Gospel than the clear Compliance of our minds with the Wisdom of God herein When we find such constraining motives unto Holiness upon us as will not allow the least subducting of our Souls from an universal attendance unto it purely on the Ends of the Gospel without respect unto those now discarded it is an Evidence that the Wisdom of God hath prevailed against that of the flesh in our minds Wherefore Holiness with the fruits of it with respect unto their proper Ends which shall afterwards be declared is all that God requireth of us And this he declares in the tenor of the Covenant with Abraham Gen. 17. 1. I am God Almighty walk before me and be thou perfect This is that and this is all that I require of thee namely thy Holy Obedience for all other things wherein thou art concerned I take them all upon my own Almighty Power or All-sufficiency as he sayes elsewhere that the whole of Man is to fear God and keep his Commandements And the consideration hereof taken singly and by its self is sufficient with all that have any regard unto God or their own Eternal welfare to convince them of what importance these things are unto them Sect. 13 6 But neither yet are we left in this matter merely under the Authority of Gods Command with an Expectation of our complyance with it from our own Ability and Power God moreover hath promised to sanctifie us or to work this Holiness in us the Consideration whereof will give us yet a nearer Prospect into its nature He that requires it of us knows that we have it not of our selves When we were in our best condition by nature in the state of Original Holiness vested with the Image of God we preserved it not And is it likely that now in the state of lapsed and depraved nature it is in our own power to restore our selves to re-introduce the Image of God into our Souls and that in a far more eminent manner than it was at first created by God What needed all that Contrivance of Infinite Wisdom and Grace for the Reparation of our nature by Jesus Christ if Holiness wherein it doth consist be in our own Power and educed out of the natural faculties of our Souls There can be no more fond Imagination befall the minds of men than that defiled Nature is able to cleanse it self or depraved Nature to rectifie it self or we who have lost that Image of God which he created in us and with us should create it again in our selves by our own endeavours Wherefore when God commandeth and requireth us to be Holy he commands us to be that which by nature and of our selves we are not and not only so but that which we have not of our selves a Power to attain unto Whatever therefore is absolutely in our own Power is not of that Holiness which God requireth of us For what we can do our selves there is neither Necessity nor Reason why God should promise to work in us by his Grace And to say that what God so promiseth to work he will not work or effect indeed but only perswade and prevail with us to do it is through the pride of Unbelief to defie the Truth and Grace of God and with the Spoyls of them to adorn our own Righteousness and Power Now God hath multiplyed his Promises to this purpose so that we shall need to call over only some of them in way of Instance Jerem. 31. 33. I will put my Law in your inward parts and write it in your hearts and will be your God and ye shall be my People Chap. 32. 39 40. I will give them one Heart and one Way that they may fear me for ever and I will put my fear in their Hearts that they shall not depart from me Ezek. 36. 26 27. A new Heart will I give you and a new Spirit will I put within you and I will take away the stony Heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Judgments and do them V. 25. I will sprinkle clean water upon you and you shall be clean from all your filthiness V. 29. I will also save you from all your uncleanness The whole of our Sanctification and Holiness is comprized in these Promises To be cleansed from the Defilements of sin whatever they be to have an Heart inclined disposed enabled to fear the Lord alwayes and to walk in all his Wayes and Statutes accordingly with an internal habitual Conformity of the whole Soul unto the Law of God is to be sanctified or to be Holy And all this God promiseth directly to work in us and to accomplish himself In the Faith of these Promises and for the fulfilling of them the Apostle prayeth for the Thessalonians as we observed at our Entrance That the God of Peace himself would sanctifie them throughout whereby their whole Spirits Souls and Bodies might be preserved blameless to the coming of Jesus Christ. And hence is evident what we before observed that what is absolutely in our own power is not of the nature of nor doth necessarily belong unto Holiness whatever it be The best of the Intellectual or Moral Habits of our minds which are but the natural Improvement and Exercise of our facultyes neither are nor can be our Holiness nor do the best of our Moral Duties as meerly and only so belong thereunto By these Moral Habits and Duties we understand the Powers Faculties or Abilities of our Souls exercised with respect and in Obedience unto the Commands of God as excited perswaded and guided by outward Motives Rules Arguments and Considerations Plainly all the Power we have of our selves to obey the Law of God and all that we do in the pursuit and exercise of that Power upon any Reasons Motives or Considerations whatever which may all be resolved into fear of Punishment and hope of Reward with some present satisfactions of mind on the Account of Ease in Conscience within or outward Reputation whether in Abstinence from sin or the Performance of Duties are intended hereby and are not that Holiness which we enquire after And the Reason is plain even because those things are not wrought in us by the power of the especial Grace of God in the pursuit of the especial Promise of the Covenant as all true Holiness is If any shall say that they are so wrought in us they do expresly change the nature of them For thereby those Powers would be no more natural but supernatural and those Dutyes would be no more meerly Moral but Evangelical and spiritual which is to grant all we contend for
evident from the Context For they pray for this Encrease of Faith upon the Occasion of our Saviours enjoyning frequent forgiveness of offending Brethren a Duty not at all easie nor pleasing to Flesh and Blood And the Apostle prayes for the Ephesians that they may be rooted and grounded in Love chap. 3. 17. that is that by the encrease and strengthening of their Love they may be more established in all the Duties of it See 1 Thess. 3. 12 13. Sect. 5 These Graces being the Springs and Spirits of our Holiness in the encrease of them in us the work of Sanctification is carryed on and universal Holiness encreased And this is done by the Holy Spirit several wayes First By exciting them unto frequent Actings Frequency of Acts doth naturally encrease and strengthen the Habits whence they proceed And in these spiritual Habits of Faith and Love it is so moreover by Gods Appointment They grow and thrive in and by their exercise Hos. 6. 3. The want thereof is the principal means of their decay And there are two wayes whereby the Holy Spirit excites the Graces of Faith and Love unto frequent Acts. 1 He doth it Morally by proposing their Objects suitably and seasonably unto them This he doth by his Ordinances of Worship especially the preaching of the Word God in Christ the Promises of the Covenant and other proper Objects of our Faith and Love being proposed unto us these Graces are drawn out unto their Exercise And this is one principal Advantage which we have by attendance on the Dispensation of the Word in a due Manner namely that by presenting those Spiritual Truths which are the Object of our Faith unto our Minds and those Spiritual Good Things which are the Object of our Love unto our Affections both these Graces are drawn forth into frequent actual Exercise And we are greatly mistaken if we suppose we have no Benefit by the Word beyond what we retain in our Memories though we should labour for that also Our chief Advantage lyes in the Excitation which is thereby given unto our Faith and Love to their proper Exercise And hereby are these Graces kept alive which without this would decay and wither Herein doth the Holy Spirit take the things of Christ and shew them unto us Joh. 16. 14 15. He represents them unto us in the Preaching of the Word as the proper Objects of our Faith and Love And so brings to remembrance the things spoken by Christ Chap. 14. 26. that is in the Dispensation of the Word he minds us of the gracious Words and Truths of Christ proposing them to our Faith and Love And herein lies the secret profiting and thriving of Believers under the preaching of the Gospel which it may be they are not sensible of themselves By this means are many Thousands of Acts of Faith and Love drawn forth whereby those Graces are exercised and strengthened and consequently Holiness is encreased And the Word by the Actings of Faith being mixed with it as Hebr. 4. 2. increaseth it by its incorporation 2 The Spirit doth it really and internally He dwelleth in Believers preserving in them the Root and Principle of all their Grace by his own immediate Power Hence all Graces in their Exercise are called the fruits of the Spirit Gal. 5. 22 23. He brings them forth from the Stock that he hath planted in the Heart And we cannot Act any one Grace without his Effectual Operation therein God worketh in us both to will and to doe of his good pleasure Phil. 1. 13. That is there is no part of our Wills singly and separately from him in Obedience but it is the Operation of the Spirit of God in us so far as it is Spiritual and Holy He is the immediate Author of every good or gracious Acting in us For in us that is in our Flesh and of our selves we are but Flesh there dwelleth no Good Wherefore the Spirit of God dwelling in Believers doth effectually excite and stir up their Graces unto frequent Exercise and Actings whereby they are increased and strengthened And there is nothing in the whole Course of our Walking before God that we ought to be more carefull about than that we grieve not that we provoke not this good and Holy Spirit whereon he should with-hold his gracious Aids and Assistances from us This therefore is the first way whereby the work of Sanctification is gradually carryed on by the Holy Ghost exciting our Graces unto frequent Actings whereby they are encreased and strengthened Secondly He doth it by supplying Believers with Experiences of the Truth and Reality and Excellency of the things that are believed Experience is the Food of all Grace which it growes and thrives upon Every Taste that Faith obtains of Divine Love and Grace or how Gracious the Lord is addes to its measure and stature Two things therefore must briefly be declared 1 That the Experience of the Reality Excellency Power and Efficacy of the things that are believed is an effectual means of encreasing Faith and Love 2 That it is the Holy Ghost which gives us this Experience For the First God himself expostulates with the Church how its Faith came to be so weak when it had so great Experience of Him or of his Power and Faithfulness Isa. 40. 27 28. Hast thou not heard hast thou not known How then sayest thou that God hath forsaken thee And our Apostle affirms that the Consolations which he had experimentally received from God enabled him unto the discharge of his Duty towards others in trouble 2 Cor. 7. 4. For herein we prove or do really approve of as being satisfied in the good and acceptable and perfect will of God Rom. 12. 2. And this is that which the Apostle prayeth for in the behalf of the Colossians chap. 2. v. 2. I may say that he who knoweth not how Faith is encouraged and strengthened by especial Experiences of the Reality Power and spiritual Efficacy on the Soul of the things believed never was made partaker of any of them How often doth David encourage his own Faith and others from his former Experiences which were pleaded also by our Lord Jesus Christ to the same purpose in his great Distress Psal. 22. 9 10. Secondly That it is the Holy Ghost who giveth us all our Spiritual Experiences needs no other Consideration to evince but only this that in them consists all our Consolation His Work and Office it is to administer Consolation unto Believers as being the only Comforter of the Church Now he administreth Comfort no other way but by giving unto the Minds and Souls of Believers a Spiritual sensible Experience of the Reality and Power of the things we do believe He doth not comfort us by Words but by Things Other means of Spiritual Consolation I know none and I am sure this never fails Give unto a Soul an Experience a Taste of the Love and Grace of God in Christ Jesus and be its Condition what
it will it cannot refuse to be comforted And hereby doth he shed abroad the Love of God in our Hearts Rom. 5. 5. whereby all Graces are cherished and encreased Thirdly He doth it by working immediately an Actual Encrease of these graces in us I have shewed that these are capable of improvement and of an Addition of Degrees unto them Now they are Originally the immediate Work and product of the Spirit of God in us as hath been abundantly evinced And as he first works and creates them so he encreaseth them Hereby they that are feeble become as David Zech. 12. 8. That is those whose Graces were weak whose Faith was infirm and whose Love was languid shall by the supplyes of the Spirit and the encrease given by him unto them become strong and vigorous To this purpose are Promises multiplyed in the Scripture which in our constant Supplications we principally respect This is that which the School-men after Austin call Gratiam corroborantem that is the working of the Holy Spirit in the encreasing and strengthening of Grace received See Ephes. 3. 16 17. Col. 1 10 11. Isa. 40. 29. And this is the principal Cause and Means of the gradual Encrease of Holiness in us or the carrying of the Work of Sanctification Psal. 138. 8. Sect. 5 2 There are Graces whose Exercise is more Occasional and not alwayes actually necessary as unto the Life of God That is it is not necessary that they be alwayes in actual Exercise as Faith and Love are to be With respect unto these Holiness is encreased by the Addition of one to another untill we are brought on several Occasions to the Practice and Exercise of them all For the Addition of the new Exercise of any Grace belongs unto the gradual carrying on of the Work of Sanctification And hereunto all things that befall us in this World all our Circumstances are laid in a subserviency by the Wisdom of God All our Relations all our Afflictions all our Temptations all our Mercies all our Enjoyments all Occurrences are suited to a continual adding of the Exercise of one Grace to another wherein Holiness is encreased And if we make not use of them to that purpose we miss of all the Benefit and Advantage we might have of them and disappoint what lyes in us the Design of Divine Love and Wisdom in them This is given us in Charge 2 Pet. 1. 5 6 7. Besides all this giving all diligence adde to your Faith Vertue and to Vertue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly-kindness and to Brotherly-kindness Charity The end why this Injunction is given us is that we may escape the Corruption that is in the World through Lust v. 3. that is have all our Corruptions throughly subdued and our Souls throughly sanctified To this end are the Promises given us and a Divine spiritual Nature is bestowed upon us But will that suffice or is there no more required of us unto that End Yes saith the Apostle this great Work will not be effected unless you use your utmost Diligence and Endeavour to adde the Exercise of all the Graces of the Spirit One to Another as Occasion shall require There is a Method in this Concatenation of Graces from first to last and an especial Reason for each particular or why the Apostle requires that such a Grace should be added unto such a one in the Order laid down which at present I shall not enquire into But in general he intends that every Grace is to be exercised according to its proper season and especial Occasion Hereby also is the Work of Sanctification gradually carryed on and Holiness encreased And this Addition of one Grace unto another with the Progress of Holiness thereby is also from the Holy Ghost And three wayes there are whereby he accomplisheth his Work herein 1 By Ordering things so towards us and bringing of us into such Conditions as wherein the Exercise of these Graces shall be required and necessary All the Afflictions of Tryals which he bringeth the Church into have no other End or Design So the Apostle James expresseth it Chap. 1. 2 3 4. My Brethren count it all Joy when ye fall into divers Temptations knowing this that the triall of your Faith worketh Patience But let Patience have its perfect Work that you may be perfect and entire wanting Nothing These Temptations are Trials upon Afflictions Troubles Persecutions and the like But take them in any other sense it is the same unto our purpose These are all guided unto us by Christ and his Spirit for it is he who rebukes and chastens us But what is his End therein It is that Faith may be exercised and Patience employed and one Grace added unto another that they may carry us on towards Perfection So he bringeth us into that Condition as wherein we shall assuredly miscarry if we adde not the Exercise of one Grace unto another 2 In this state of things he effectually minds us of our Duty and what Graces ought to be put upon their Exercise We may dispute whether it be better to Act Faith or to Despond to adde Patience under the Continuance of our Tryals or to trust unto our selves and irregularly to seek after Deliverance or divert unto other satisfactions Then doth he cause us to hear a Word behind us saying this is the way walk in it when we turn to the right hand and when we turn to the left Isa. 30. 21. When we are at a loss and know not what to doe and are ready it may be to consult with flesh and blood and to divert to irregular courses he speaks effectually to us saying No that is not your way but this is it namely to Act Faith Patience Submission to God adding one Grace to another binding our Hearts thereby to our Duty 3 He actually excites and sets all needfull Graces at work in the Way and Manner before spoken unto This then is to be fixed that all this Encrease of Holiness is immediately the Work of the Holy Ghost who therein gradually carryes on his Design of sanctifying us throughout in our whole Spirit Souls and Bodies There is in our Regeneration and Habitual Grace received a Nature bestowed on us capable of Growth and Encrease and that is all if it be left unto its self it will not thrive it will decay and dye The actual supplyes of the Spirit are the waterings that are the immediate Cause of its encrease It wholly depends on continual Influences from God He cherisheth and improves the work he hath begun with new and fresh supplyes of Grace every moment Isa. 27. 3. I the Lord water it every moment And it is the Spirit which is this Water as the Scripture every where declares God the Father takes on him the Care in this matter he watcheth over his Vineyard to keep it The Lord Christ is the Head Fountain and Treasure of all
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
23. Sect. 2 But before we proced to a further Confirmation of this Assertion an Objection of some importance is to be removed out of our way For on this Supposition that the Spirit of Sanctification is given only unto Believers it may be enquired How men come so to be For if we have not the Spirit untill after we do Believe then is Faith it self of our selves And this is that which some plead for namely that the Gift of the Holy Ghost unto all Ends and Purposes for which he is promised is consequential unto Faith with the Profession and Obedience thereof being as it were its Reward See Crell de Sp. S. cap. 5. To this purpose it is pleaded that the Apostle Peter encourageth men unto Faith and Repentance with the Promise that thereon they should receive the Gift of the Holy Ghost Acts 2. 38. And so is that also of our Saviour John 14. 17. that the World that is Unbelievers cannot receive the Spirit of Truth so that our Faith and Obedience is required as a necessary Qualification unto the receiving of the Holy Ghost and if they are so absolutely then are they of our selves and not wrought in us by the Grace of God which is express Pelagianisme Ans. I could dwell long on this Enquiry concerning the especial Subject of the Holy Spirit seeing the right understanding of many places of Scripture doth depend thereon But because I have much work yet before me I will reduce what I have to offer on this Head into as narrow a Compass as possibly I may In Answer therefore to this Objection I say 1. That the Holy Spirit is said to be promised and received with respect unto the Ends which he is promised for and the Effects which he worketh when he is received For although he be himself but one the one and self-same Spirit and he Himself is promised given forth and received as we have declared yet he hath many and divers Operations And as his Operations are divers or several sorts and kinds so our receiving of him as to the Manner of it is divers also and suited unto the Ends of his Communications unto us Thus in some sence he is promised unto and received by Believers in another he is promised and received to make men so or to make them believe In the first way there may be some Activity of Faith in a way of Duty whereas in the latter we are passive and receive him only in a way of Grace Sect. 3 2. The chief and principal Ends for which the Holy Spirit is promised and received may be reduced to these Four Heads 1 Regeneration 2 Sanctification 3 Consolation 4 Edification There are indeed very many distinct Operations and Distributions of the Spirit as I have in part already discovered and shall yet further go over them in particular Instances But they may be reduced unto these general Heads or at least they will suffice to exemplifie the different Manner and Ends of the receiving of the Spirit And this is the plain Order and Method of these things as the Scripture both plainly and plentifully testifies 1 He is promised and received as to the Work of Regeneration unto the Elect 2 as to the Work of Sanctification unto the Regenerate 3 as to the Work of Consolation unto the Sanctified and 4 as unto Gifts for Edification unto Professors according to his Soveraign Will and Pleasure 1 He is promised unto the Elect and received by them as to his Work of Regeneration That this is his Work in us wholly and entirely I have proved before at large Hereunto the Qualifications of Faith and Obedience are no way required as previously necessary in us In order of Nature our receiving of the Spirit is antecedent to the very Seed and Principle of Faith in us as the Cause is to the Effect seeing it is wrought in us by him alone and the Promises concerning the Communications of the Spirit unto this End have been before explained and vindicated Hereby doth Holy Ghost prepare an Habitation for himself and make way for all the following Work which he hath to do in us and towards us unto the Glory of God and the perfecting of our Salvation or the making of us meet for the Inheritance of the Saints in Light Col. 1. 12. 2 He is promised and received as a Spirit of Sanctification unto and by them that are Regenerate That is unto Believers and onely unto them This will be fully confirmed immediately And this puts an Issue to the principall difficulty of the foregoing objection It is no way inconsistent that Faith should be required previously unto the receiving of the Spirit as a Spirit of Sanctification though it be not so as he is the Author of Regeneration The same Spirit first worketh Faith in us and then preserveth it when it is wrought Only to clear the Manner of it we may observe 1. That Sanctification may be considered two wayes 1 As to the Original and essential Work of it which consists in the preservation of the Principle of spiritual Life and Holiness communicated unto us in our Regeneration 2 As to those renewed Actual Operations whereby it is carried on and is gradually progressive as hath been declared 2. Faith also or believing may be considered in this matter two wayes 1 As to its Original Communication Infusion or Creation in the Soul for it is the gift or work of God In this respect that is as to the Seed Principle and Habit of it it is wrought in us as all other Grace is in Regeneration 2 As to its actings in us or as unto Actual Believing or the Exercise of Faith and the Fruits of it in a constant Profession and Holy Obedience Sanctification in the first sence respects Faith also in the first That is the Preservation of the Seed Principle Grace Habit of Faith in us belongs unto the Sanctifying Work of the Holy Spirit And so Believers only are sanctified And in the latter sence it respects Faith in the latter also That is the progress of the Work of Sanctification in us is accompanyed with the Actings and Exercise of Faith But both wayes Faith is a necessary Qualification in and unto them that are sanctified Believers therefore are the Adequate Subject of the Work of Sanctification which is all that at present is under our Consideration 3 The Spirit is also promised as a Comforter or as a Spirit of Consolation In this sence or for this End and Work he is not promised unto them that are Regenerate meerly as such For many may be Regenerate who are not capable of Consolation nor do need it as Infants who may be and are many of them sanctified from the Womb. Nor is he so promised unto them that are Believers absolutely who have the Grace or Habit of Faith wrought in them for so many have who are not yet exercised nor brought into that Condition wherein Spiritual Consolations are either proper or
Degree as Universal Sincerity doth require But it may be yet said that indeed hereby he makes us Pure and prevents many future Defilements yet how is Soul freed from those it had contracted before this work upon it or those which it may and doth unavoidably afterwards fall into for as there is no man doth good and sinneth not so there is none who is not more or less defiled with Sin whilest they are in the Body here in this World The Apostle answereth this Objection or Enquiry 1 Joh. 1. 7 8 9. If we say we have no sin we deceive our selves and the Truth is not in us But if Sin be in us we are defiled and how shall we be Cleansed God is just to forgive us our sins and to cleanse us from all unrighteousness But how may this be done by what means may it be accomplished The Blood of Jesus Christ his Son cleanseth us from all sin Sect. 3 2 It is therefore the Blood of Christ in the Second place which is the Meritorious procuring and so the Effective Cause that immediately purgeth us from our sins by an especial Application of it unto our Souls the Holy Ghost And there is not any Truth belonging unto the Mystery of the Gospel which is more plainly and evidently asserted as hath in part been made to appear before The Blood of Jesus Christ cleanseth us from all sin 1 Joh. 1. 7. He hath washed us from our sins in his own Blood Revel 1. 5. The Blood of Christ purgeth our Consciences from dead Works that we may serve the Living God Heb. 9. 14. He gave himself for his Church that he might wash and cleanse it Ephes. 5. 26. To Purifie to himself a peculiar People Tit. 2. 14. Besides whatever is spoken in the whole Scripture concerning purifying the Unclean the Leprous the Defiled by Sacrifices or other Institutions of the Old Testament it is all Instructive in and Directive unto the Purifying Nature of the Blood of Christ from whence alone these Institutions had their Efficacy and the Vertue of it is promised under that Notion Zech. 13. 1. And this the Faith and Experience of all Believers doth confirm for they are no Imaginations of their own but what being built on the Truth and Promises of God yield sensible Spiritual Relief and Refreshment unto their Souls This they believe this they pray for and find the Fruits and Effects of it in themselves It may be some of them do not it may be few of them do comprehend distinctly the Way whereby and the Manner how the Blood of Christ so long since shed and offered should cleanse them now from their sins But the Thing it self they do believe as it is revealed and find the use of it in all wherein they have to do with God And I must say let Profane and Ignorant Persons whilest they please deride what they understand not nor are able to disprove that the Holy Spirit of God which leadeth Believers into all Truth and enableth them to pray according to the Mind and Will of God doth guide them in and by the working and Experience of Faith to pray for those things the depths of whose Mysteries they cannot comprehend And he who well studyeth the things which he is Taught of the Spirit to ask of God will find a Door opened into much spiritual Wisdom and Knowledge For let the World rage on in those Prayers which Believers are taught and enabled unto by the Holy Ghost helping of them as a Spirit of Supplications there are Two things inexpressible 1 The Inward Labouring and Spiritual Working of the Sanctified Heart and Affections towards God wherein consist those Sighs and Groans that cannot be uttered Rom. 8. 26. God alone sees and knowes and understands the fervent Workings of the New Creature when acted by the Holy Ghost in Supplications And so it is added in the next words Vers. 27. An he who searcheth the Hearts knoweth ãâã ãâã ãâã ãâã ãâã what is the meaning of the Spirit what it savours and inclines unto It is not any distinct or separate Acting of the Spirit by himself that is intended but what and how he works in the Hearts of Believers as he is a Spirit of Grace and Supplication And this is known only unto him who is the Searcher of Hearts and as he is so And he knoweth what is the bent frame inclination and acting of the Inward Man in Prayer from the Power of the Spirit which they themselves in whom they are wrought do not fathom nor reach the Depth of This he doth in the Subject of Prayer the Hearts and Minds of Believers the Effects of his Operation in them are inexpressible 2 As to the Object of Prayer or things prayed for he doth in and by the Word so represent and exhibit the Truth Reality Subsistence Power and Efficacy of spiritual Mysterious things unto the Faith and Affections of Believers that they have a real and Experimental sence of do mix Faith with and are affected by those things now made nigh now realized unto them which it may be they are not able Doctrinally and distinctly to explain in their proper Notions And thus do we oft-times see Men low and weak in their Notional Apprehension of things yet in their Prayers led into Communion with God in the Highest and Holyest Mysteries of his Grace having an Experience of the Life and Power of the Things themselves in their own Hearts and Souls And hereby do their Faith Love Affiance and Adherence unto God act and Exercise themselves So is it with them in this matter of the actual present purifying of the Pollutions of sin by the Blood of Jesus Christ the Way whereof we shall now briefly enquire into Sect. 4 1. Therefore by the Blood of Christ herein is intended the Blood of his Sacrifice with the Power Vertue and Efficacy thereof And the Blood of a Sacrifice fell under a double Consideration 1 As it was offered unto God to make Attonement and Reconciliation 2 As it was sprinkled on other things for their Purging and Sanctification Part of the Blood in every Propitiatory Sacrifice was still to be sprinkled round about the Altar Levit. 1. 11. And in the Great Sacrifice of Expiation some of the Blood of the Bullock was to be sprinkled before the Mercy-seat seven time Levit. 16. 14. This our Apostle fully expresseth in a great and signal Instance Heb. 9. 19 20 21 22. For when Moses had spoken every Precept to all the People according to the Law he took the Blood of Calves and of Goats with Water and Scarlet-wooll and Hyssop and sprinkled both the Book and all the People saying This is the Blood of the Testament which he hath enjoyned unto you and almost all things are by the Law purged with Blood Wherefore the Blood of Christ as it was the Blood of his Sacrifice hath these two Effects and falls under this double Consideration 1 As he offered himself by the
positive Effect upon the Soul which we now enter upon the Description of nor absolutely in Order of Nature Yea much of the Means whereby the Holy Ghost purifieth us consisteth in this other Work of his which now lyes before us Only we thus distinguish them and cast them into this Order as the Scripture also doth for the Guidance of our Understanding in them and furtherance of our Apprehension of them Sect. 2 We therefore now proceed unto that part of the Work of the Holy Spirit whereby he Communicates the great permanent positive Effect of Holiness unto the Souls of Believers and whereby he guides and assists them in all the Acts Works and Duties of Holiness whatever without which what we doe is not so nor doth any way belong thereunto And this part of his Work we shall reduce unto two Heads which we shall first propose and afterwards clear and vindicate And our First Assertion is That in the Sanctification of Believers the Holy Ghost doth work in them in their whole Souls their Minds Wills and Affections a gracious supernatural Habit Principle and Disposition of Living unto God wherein the Substance or Essence the Life and Being of Holiness doth consist This is that spirit which is born of the Spirit that new Creature that new and Divine Nature which is wrought in them and whereof they are made partakers Herein consists that Image of God whereunto our Natures are repaired by the Grace of our Lord Jesus Christ whereby we are made conformable unto God firmly and steadfastly adhering unto him through Faith and Love That there is such a Divine Principle such a gracious supernatural Habit wrought in all them that are Born again hath been fully proved in our Assertion and Description of the Work of Regeneration It is therefore acknowledged that the first supernatural Infusion or Communication of this Principle of spiritual Light and Life preparing sitting and enabling all the Faculties of our Souls unto the Duties of Holiness according to the Mind of God doth belong unto the Work of our first Conversion But the preservation cherishing and encrease of it belongs unto our Sanctification both its Infusion and Preservation being necessarily required unto Holiness Hereby is the Tree made good that the Fruit of it may be good and without which it will not so be This is our new Nature which ariseth not from precedent Actions of Holiness but is the Root of them all Habits acquired by a multitude of Acts whether in things Morall or Artificial are not a new Nature nor can be so called but a readiness for Acting from Use and Custom But this Nature is from God its Parent it is that in us which is born of God And it is Common unto or the same in all Believers as to its Kind and Being though not as to Degrees and Exercise It is that we cannot learn which cannot be taught us but by God only as he teaches other Creatures in whom he planteth a natural Instinct The Beauty and Glory hereof as it is absolutely inexpressible so have we spoken somewhat to it before Conformity to God Likeness to Christ Compliance with the Holy Spirit Interest in the Family of God Fellowship with Angels Separation from Darkness and the World do all consist herein Sect. 3 Secondly The Matter of our Holiness consists in our Actual Obedience unto God according to the Tenor of the Covenant of Grace For God promiseth to write his Law in our Hearts that we may fear him and walk in his Statutes And concerning this in general we may observe two things 1. That there is a certain fixed Rule and Measure of this Obedience in a Conformity and Answerableness whereunto it doth consist This is the Revealed Will of God in the Scripture Micah 6. 8. Gods Will I say as revealed unto us in the Word is the Rule of our Obedience A Rule it must have which nothing else can pretend to be The secret Will or hidden Purposes of God are not the Rule of our Obedience Deut. 29. 29. much less are our own Imaginations Inclinations or Reasons so neither doth any thing though never so specious which we do in Complyance with them or by their Direction belong thereunto Col. 2. 19 20 21 22. But the Word of God is the Adequate Rule of all Holy Obedience 1 It is so materially All that is commanded in that Word belongs unto our Obedience and nothing else doth so Hence are we so strictly required neither to add unto it nor to diminish or take any thing from it Deut. 4. 2. Chap. 12. 32. Josh. 1. 7. Prov. 36. 6. Revel 22. 18. 2 It is so formally that is we are not to do only what is commanded all that is commanded and nothing else but whatever we do we are to do it because it is commanded or it is no part of our Obedience or Holiness Deut. 6. 24 25. Chap. 29. 19. Psal. 119. 9. I know there is an in-bred Light of Nature as yet remaining in us which gives great Direction as to Moral Good and Evil commanding the one and forbidding the other Rom. 2. 14 15. But this Light however it may be made subservient and subordinate thereunto is not the Rule of Gospel Holiness as such nor any part of it The Law which God by his Grace writes in our Hearts answers unto the Law that is written in the Word that is given unto us and as the first is the only Principle so the latter is the only Rule of our Evangelical Obedience For this End hath God promised that his Word and his Spirit shall alwayes accompany one another the one to quicken our Souls and the other to guide our Lives Isa. 59. 20. And the Word of God may be considered as our Rule in a threefold Respect 1. As it requires the Image of God in us The Habitual Rectitude of our Nature with respect unto God and our Living to him is Enjoyned us in the Word yea and wrought in us thereby The whole Renovation of our Natures the whole Principle of Holiness before described is nothing but the Word changed into Grace in our Hearts for we are born again by the incorruptible seed of the Word of God The Spirit worketh nothing in us but what the Word first requireth of us It is therefore the Rule of the inward Principle of spiritual Life and the growth thereof is nothing but its increase in Conformity to that Word 2. With respect unto all the Actual Frames Designs and Purposes of the Heart All the internal Actings of our Minds All the Volitions of the Will all the Motions of our Affections are to be regulated by that Word which requires us to Love the Lord our God with all our Minds all our Souls and all our Strength Hereby is their Regularity or Irregularity to be tried All that Holiness which is in them consists in their Conformity to the Revealed Will of God 3. With respect unto all our outward Actions and
may be to Relieve and Cherish them This End is good and so far the Work or Duty it self is good also But the ultimate and General End of this Action may be Self Merit Reputation Praise Compensation for sin committed and not the Glory of God in Christ which vitiates the whole Now Moral Habits acquired by Endeavours answerable unto our Light and Convictions or the Dictates of Enlightened Reason with Resolutions and Perseverance may encline and dispose the Will unto Actions and Works that for the Substance of them are Duties and are capable of having particular Ends that are good but a want of Respect unto the General End allows them not to be any part of Gospel Obedience And this is applicable unto all Moral Habits and Duties whatever But the difference asserted is farther manifested Sect. 45 First From the especial Fountain and Spring of Holiness which constitutes its Nature of another Kind than any Common Grace or Morality can pretend unto And this is Electing Love or Gods Purpose of Election Ephes. 1. 4. He hath chosen us in Christ before the Foundation of the World that we should be Holy and unblameable before him in Love God chooseth us from Eternity that we should be Holy that is with a Design and Purpose to make us so He sets some men apart in his Eternal Purpose as those unto whom he will communicate Holiness It is therefore an especial Work of God in the pursuit of an especial and eternal Purpose This gives it its especial Nature and makes it as was said of another Kind than any Effect of Common Grace whatever That is Holiness which God works in men by his Spirit because he hath chosen them and nothing else is so For he chooseth us unto salvation through the sanctification of the Spirit 2 Thess. 2. 13. Salvation is the End that God aimeth at in his choosing of us in subordination unto his own Glory which is and must be the Vltimate End of all his Purposes and Decrees or of all the free Acts of his Wisdom and Love The Means which he hath ordained whereby we shall be brought unto this Salvation so designed in his Eternal Purpose is the sanctification of the Spirit Gospel Holiness therefore is the Effect of that Sanctification of the Spirit which God hath designed as the especial Way and Means on their part of bringing the Elect unto Salvation And his choosing of them is the Cause and Reason why he doth so sanctifie them by his Spirit And where our Sanctification is comprized under our Vocation because therein and thereby we are sanctified by the sanctifying Principle of Holiness communicated unto us it is not only reckoned as an Effect and Consequent of our Predestination but is so conjoyned thereunto as to declare that none others are partakers of it but those that are Predestinate Rom. 8. 30. And this Consideration is of it self sufficient to Evince that this Holiness whereof we treat differs essentially from all other Habits of the Mind and Actions proceeding from them as having an especial Nature of its own Whatever there may be in any men of Vertue and Piety or whatever their Endeavours may be in Wayes of Honesty and Duty towards God and Men if the Power and Principle of it in them be not a Fruit of Electing Love of the Spirit of Sanctification given of God for this certain End that we may attain the Salvation whereunto we are chosen it belongeth not unto this Holiness Wherefore the Apostle Peter giving us in charge to use all Diligence whereby we may make our Calling and Election sure that is unto our Souls and in our own Minds prescribes as the Means of it the Exercise and Encrease of those Graces which are its proper Effects 2 Pet. 1. 5 6 7 10. And the Reason why we see so many glorious Professions of Faith and Obedience utterly to fail as we do is because the Faith so professed was not the Faith of the Elect of God Tit. 1. 1. And the Obedience of it was not the Fruit of that Spirit of Sanctification which God gives to man to make his Purpose of Election infallibly Effectual that so the Purpose of God which is according to Election might stand Rom. 11. And the Election or those Elected might obtain the Grace and Glory designed for them Rom. 11. 5. 7. And it is an Evidence of much spiritual Sloth in us or that which is worse namely that our Graces and Obedience are not genuine and of the true Heavenly Race if we endeavour not to satisfie our selves that they are real Effects of Electing Love Sect. 46 If any one shall enquire How we may know whether the Graces of Holiness which we hope are in us and the Duties that proceed from them are Fruits and Effects of Election seeing such only are genuine and Durable I answer it may be done three wayes 1 By their Growth and Encrease This in ordinary Cases setting aside the Seasons of prevalent Temptations and Desertions is the best Evidence hereof Waters that proceed from a living Fountain encrease in their progress because of the continual Supplyes which they have from their Spring when those which have only Occasional Beginning ârom showers of Rain or the like do continually decay untill they are dryed up The Graces that come from this Eternal Spring have continual supplyes from it so that if they meet with no violent Obstructions as they may do sometimes for a season they do constantly encrease and thrive And therefore no man can secure his spiritual Comforts one Moment under a sensible decay of Grace For such a decay is a very sufficient Reason why he should call the Truth of all his Grace into Question Where the Spirit of Sanctification is as given in pursuit of the Purpose of Election it is a Well of Water springing up into Everlasting Life Joh. 4. 14. The quietness and satisfaction of Professors under a Decay of Grace is a Soul-ruining security and hath nothing in it of Spiritual Peace Sect. 47 2 We may discern it when we are much stirred up unto diligent Actings and Exercise of Grace out of a sence of that Electing Love from whence all Grace doth proceed It is the Nature of Grace that is the Fruit of Election greatly to affect the Heart and Mind with a sence of the Love that is therein So the Apostle sayes expressely that one Grace exciteth and stirreth up another from a sence of the Love of God which sets them all on work Rom. 5. 2 3 4 5. So God is said to draw us with Loving-kindness because he hath loved us with everlasting love Jerem. 31. 3. That is he gives us such a sence of his everlasting Love as thereby to draw us after him in Faith and Obedience Those Principles of Dutyes in us which are excited only by Fear Awe Hope and the jealous Observances of an awakened Conscience will scarce at any time evince this heavenly Extract unto a spiritual
the Deeds of the Flesh. It is we that are to mortifie the Deeds of the Flesh it is our Duty but of our selves we cannot do it it must be done in or by the Spirit Whether we take the Spirit here for the Person of the Holy Ghost as the Context seems to require or take it for the gracious Principle of spiritual Life in the Renovation of our Nature not the Spirit himself but that which is born of the Spirit it is all one as to our purpose the Work is taken from our own Natural Power or Ability and resolved into the Grace of the Spirit Sect. 16 And that we go no further for the proof of our Assertion it may suffice to observe That the Confirmation of it is the principal Design of the Apostle from the second Verse of that Chapter unto the end of the 13 th That the Power and Reign of Sin its Interest and Prevalency in the Minds of Believers are weakened impaired and finally destroyed so as that all the pernicious Consequences of it shall be avoyded by the Holy Ghost and that these things could no otherwise be effected he both affirms and proves at large In the foregoing Chapter from the 7 th Verse unto the end he declares the Nature Properties and Efficacy of In-dwelling sin as the Remainders of it do still abide in Believers And whereas a two-fold Conclusion might be made from the Description he gives of the Power and Actings of this sin or a double Question arise unto the great Disconsolation of Believers he doth in this Chapter remove them both manifesting that there was no cause for such Conclusions or Exceptions from any thing by him delivered The first of these is that if such if this be the Power and Prevalency of In-dwelling sin if it so obstruct us in our doing that which is good and impetuously incline unto evil what will become of us in the End how shall we answer for all the Sin and Guilt which we have contracted thereby We must we shall therefore perish under the Guilt of it And the second Conclusion which is apt to arise from the same Consideration is that seeing the Power and Prevalency of Sin is so great and that we in our selves are no way able to make Resistance unto it much less to overcome it it cannot be but that at length it will absolutely prevail against us and bring us under its Dominion unto our everlasting Ruine Both these Conclusions the Apostle obviates in this Chapter or removes them if laid as Objections against what he had delivered And this he doth Sect. 17 1 By a Tacit Concession that they will both of them be found true towards all who live and dye under the Law without an Interest in Jesus Christ. For affirming that there is no condemnation unto them that are in Christ Jesus he grants that those who are not so cannot avoyd it Such is the Guilt of this sin and such are the Fruits of it in all in whomsoever it abides that it makes them obnoxious unto Condemnation But 2 There is a Deliverance from this Condemnation and from all liableness thereunto by free Justification in the Blood of Christ v. 1. For those who have an Interest in him and are made partakers thereof although sin may grieve them trouble and perplex them and by its Deceit and Violence cause them to contract much Guilt in their surprizals yet they need not despond or be utterly cast down there is a stable ground of Consolation provided for them in that there is no Condemnation unto them that are in Christ Jesus 3 That none may abuse this Consolation of the Gospel to countenance themselves unto a Continuance in the service of sin he gives a Limitation of the Subjects unto whom it doth belong namely all them and only them who walk not after the Flesh but after the Spirit v. 1. As for those who give up themselves unto the Conduct of this Principle of In-dwelling sin who comply with its Motions and Inclinations being acted wholly by its Power let them neither flatter nor deceive themselves there is nothing in Christ nor the Gospel to free them from Condemnation It is they only who give up themselves to the Conduct of the Spirit of Sanctification and Holiness that have an interest in this Priviledge 4 As to the other Conclusion taken from the Consideration of the Power and Prevalency of this Principle of sin he prevents or removes it by a full Discovery how and by what means that Power of it shall be so broken its strength abated its prevalency disappointed and its self destroyed as that we need not fear the Consequents of it before mentioned but rather may secure our selves that we shall be the death thereof and not that the death of our Souls Now this is saith he by the Law or Power of the Spirit of Life which is in Christ Jesus v. 2. And thereon he proceeds to declare that it is by the effectual working of this Spirit in us alone that we are enabled to overcome this spiritual Adversary This being sufficiently evident it remaineth only that we declare the Way and Manner how he produceth this Effect of his Grace Sect. 18 1 The Foundation of all Mortification of Sin is from the Inhabitation of the Spirit in us He dwells in the Persons of Believers as in his Temple and so he prepares it for himself Those Defilements or Pollutions which render the Souls of men unmeet Habitations for the Spirit of God do all of them consist in sin inherent and its Effects These therefore he will remove and subdue that he may dwell in us suitably unto his Holiness Rom. 8. 11. If the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you Our mortal Bodyes are our Bodies as obnoxious unto Death by reason of sin as v. 10. And the Quickening of these mortal Bodyes is their being freed from the Principle of Sin or Death and its Power by a contrary Principle of Life and Righteousness It is the freeing of us from being in the Flesh that we may be in the Spirit v. 9. And by what Means is this effected It is by the Spirit of him that raised Jesus from the Dead that is of the Father which also is called the Spirit of God the Spirit of Christ v. 9. For he is equally the Spirit of the Father and the Son And he is described by this Periphrasis both because there is a similitude between that Work as to its Greatness and Power which God wrought in Christ when he raised him from the Dead and what he worketh in Believers in their Sanctification Ephes. 1. 19 20. and because this Work is wrought in us by vertue of the Resurrection of Christ. But under what especial Consideration doth he effect this Work of mortifying sin in us It is as
is the common Saying not so common as what is signified by it Video Meliora probóque Deteriora sequor Hence the whole Soul is filled with fierce Contraditions and Conflicts Vanity Instability Folly sensual irrational Appetites inordinate Desires self-disquieting and torturing Passions act continually in our depraved Natures See the Account hereof Rom. 3. 10 11 12 13 14 15 16 17 18. How full is the World of Disorder Confusion Oppression Rapine Uncleanness Violence and the like dreadfull Miseries Alas they are but a weak and imperfect Representation of the Evils that are in the Minds of Men by Nature For as they all proceed from thence as our Saviour declares Matth. 15 18 19. so the Thousandth part of what is conceived therein is never brought forth and Acted From whence come Warrs and Fightings among you come they not hence even of your Lusts that war in your Members ye lust and have not ye kill and desire to have and cannot obtain ye fight and warre yet you have not James 4. 1 2. All Evils proceed from the impetuous Lusts of the Minds of men which when they are acted unto the utmost are as unsatisfied as they were at their first setting out Hence the Prophet tells us that Wicked men under the Power and Disorder of depraved Nature are like a troubled Sea that cannot rest whose Waves cast up mire and dirt and have no Peace Isa. 57. 20 21. The Heart is in continual Motion is Restless in it is Figments and Imaginations as the Waters of the Sea when it is stormy and troubled and they are all evil only evil continually Gen. 6. 5. Herein doth it cast up Mire and Dirt. And those who seem to have the greatest Advantages above others in Power and Opportunity to give satisfaction unto their Lusts doe but encrease their own Disquietness and Miseries Psal. 59. 14. For as these things are evil in themselves and unto others so they are poenal unto those in whom they are especially in whom they abound and Reign And if their Breasts were opened it would appear by the Confusion and Horror they live in that they are on the very Confines of Hell Sect. 3 Hence is the Life of Man full of Vanity Trouble Disappointments Vexations and endless self-dissatisfactions which those who were wise among the Heathens saw complained of and attempted in vain Reliefs against All these things proceed from the Depravation of our Natures and the Disorder that is come upon us by Sin And as if they are not cured and healed they will assuredly issue in Everlasting Misery so they are Wofull and Calamitous at present True Peace Rest and Tranquillity of Mind are strangers unto such Souls Alas what are the perishing Profits Pleasures and Satisfactions by them which this World can afford How unable is the Mind of man to find out Rest and Peace in them or from them They quickly satiate and suffocate in their Enjoyment and become to have no Relish in their Varieties which onely heightens present Vanity and treasures up Provision for future Vexation We have therefore no greater Interest in the World than to enquire how this Disorder may be cured and a stop put to this Fountain of all Abominations What we intend will be cleared in the ensuing Observations Sect. 4 1 It is true that some are Naturally of a more sedate and quiet Temper and Disposition than others are They fall into such Outrages and Excesses of outward Sins as others doe nay their Minds are not capable of such turbulent Passions and Affections as the most are possessed withall These Comparatively are peaceable and usefull to their Relations and others But yet their Minds and Hearts are full of Darkness and Disorder For so is it with all by Nature as we have proved who have not an Almighty effectual Cure wrought upon them And the less troublesome Waves they have on the Surface the more Mire and Dirt oft-times they have at the Bottome Sect. 5 2 Education Convictions Afflictions Illuminations Hope of a Righteousness of their own Love of Reputation Ingagements into the Society of Good men Resolutions for Secular Ends with other Means of the like kind do often put great Restraints upon the Actings and Ebuillitions of the evil Imaginations and turbulent Affections of the Minds of men yea the frame of the Mind and the Course of the Life may be much changed by them how wherein and how far is not our present Business to declare Sect. 6 3 Notwithstanding all that may be Effected by these Means or any other of like Nature the Disease is uncured the Soul continues still in its Disorder and in all inward Confusions For our Original Order Harmony and Rectitude consisted in the Powers and Inclinations or our Minds Wills and Affections unto regular Actings towards God as our End and Reward Hence proceeded all that Order and Peace which was in all their Faculties and their Actings Whilest we continued in due Order towards God it was impossible that we should be otherwise in our selves But being by Sin fallen off from God having lost our Conformity and Likeness unto him we fell into all the Confusion and Disorder before described Wherefore Sect. 7 4 The onely Cure and Remedy of this Evil Condition is by Holiness For it must be can be no otherwise but by the Renovation of the Image of God in us for from the Loss hereof doth all the Evil mentioned spring and arise By this are our Souls in some measure Restored unto their primitive Order and Rectitude And without this Attempts for inward Peace real Tranquility of Mind with due Order in our Affections will be in vain attempted It is the Holy Soul the sanctified Mind alone that is composed into an orderly Tendency towards the Enjoyment of God That which we ayme at is what we are directed unto by our Apostle Ephes. 4. 22 23 24. Our Deliverance from the Power of corrupt and deceitfull Lusts which are the Spring and Cause of all the Confusion mentioned is by the Renovation of the Image of God in us and no otherwise And hence unto all Persons not in Love with their Lusts and Ruine ariseth a Cogent Argument and Motive unto Holiness But sundry things may be Objected hereunto as Sect. 8 First That we doe admit and maintain that in all sanctified Persons there are yet certain Remainders of our Original Depravation and Disorder that Sin still abideth in Believers yea that it works powerfully and effectually in them leading them Captive unto the Law of Sin Hence ensue great and mighty Warrs and Conflicts in the Souls of Regenerate Persons that are truely sanctified Herein they suffer so far as to groan complain and cry out for Deliverance The Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary Wherefore it doth not appear that this Holiness doth so heal and cure the sinfull Distempers of our Minds On the other side men supposed as yet under the Power of
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 intendedây 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 exââââ 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
God Author of our Sanctification 322 3 God how he is the God of Peace 323 3 All good in the Scripture ascribed to the Holy Spirit 470 15 A good man who he is 515 516 29 No good in us but what is wrought by the Holy Spirit 11 13 The good Spirit and the Holy Spirit the same 38 12 Good Spirit of God over-ruling the Devil 112 18 Gospel how abused and despised 223 36 Apprehension of Gods Goodness in the Light of Nature not sufficient to reconcile men to him 229 47 No true Apprehension of the Divine Goodness but in Christ. 229 48 Nature of the Gospel with respect unto the Objects of mens Lusts and Desires 233 54 Things peculiarly belonging to the Gospel or its own Things 234 56 Things known in the Light of Nature further manifested in the Gospel 234 What the Gospel superaddes unto Moral Duties 235 57 Gospel sent for the Accomplishment of the Decree of Election 524 11 Nature of Gospel Precepts 535 6 Grace taken two wayes in the Scripture 164 7 Grace how really efficient in Conversion 264 23 Grace of the Gospel overthrown by asserting it to be a Moral Suasion only 265 23 Nature of Converting Grace explained 268 27 Grace victorious and irresistible 270 30 Grace internal not resisted 271 34 Grace produced by a Creating Act. 275 40 Grace and Nature opposed 322 3 All Grace depends on continual Influences from God 344 6 All Grace Originally in Christ. 362 Things wrought in a way of Grace prescribed in a way of Duty 379 Grace excited by Afflictions 392 Sin and Grace cannot bear rule in the same Person at the same time 429 25 Grace and Nature opposed 322 3 Grace how it frees the Soul from spiritual Incumbrances 436 36 Grace how communicated from Christ unto Believers 457 70 Administration of Grace not equal at all times 547 24 Graces acted and exercised in the Oblation of Christ. 144 Graces which are our Duties not absolutely in our own power 322 2 Graces of Holiness improved into Glory 328 10 All Graces excited unto Exercise by the Holy Ghost 341 5 Graces whose Exercise is Occasional onely how they are encreased 343 6 Graces eminently making us like unto God 513 23 Graces declaring our Conformity to God 515 28 Growth in Grace and Wisdom how ascribed unto Christ. 138 2 Growth in Holiness compared unto that of Trees and Plants 346 8 Growth of Holiness secret and indiscernible 347 8 Growth in Holiness an Object of Faith 351 10 Growth in Holiness enjoyned unto us and required of us 339 4 Growth in Holiness an Access towards Glory 511 21 H. Habit of Holiness antecedently necessary to every Act of Holiness 416 8 Habit of Grace preserved by the constant Influences of the Holy Spirit 417 10 Habit of Holiness not acquired but preserved in a way of Duty ibid. Habit of Holiness permanent in its Inclination 427 23 Habits encline unto Acts of their own kind for a certain End 423 15 Infused Habits of Grace proved 280 50 Intellectual Habits the Nature of them 415 8 Habitual Vncleanness equal in all 378 Habitual Pollution inconsistent with any Holiness ibid. Habitual Grace necessary unto all Acts of Obedience 548 26 Tongues and Hands of the Prophets guided by the Holy Ghost 105 10 Harmony between Grace and the Command 551 33 Head of the Church first respected in the New Creation 128 1 The Heart what it signifies and how it is depraved 212 17 Stony Heart how taken away 277 43 New Heart promised what it is 277 44 418 11 Heart the meaning of it in the Scripture 367 Historical Books of the Scripture written by Divine Inspiration 113 19 The Holy Spirit how both Lord and God 6 4 Holy Spirit the onely Author unto us of all spiritual Good 11 12 The Holy Spirit known by his Operations 21 24 Holy Spirit so called from his immaterial substance 34 9 The Holy Spirit so called first because he is essentially holy 35 36 9 10 Holy Spirit called holy from his Work 36 10 Holy Spirit in what sence called the Spirit of God 38 13 Holy Spirit how called the Spirit of the Son 39 14 The Holy Spirit an Eternal Infinite Intelligent Person 46 47 48 49 c. 7 8 9 10 c. The Holy Spirit hath a spiritual substance and subsistence of his own 54 18 Why the Holy Spirit never Appeared in the Person of a Man 55 18 The Holy Spirit the Author of the Ministry of the Church 61 26 The Holy Spirit the Object of mens Actings in Religion 62 28 The Holy Spirit not a Quality or Vertue of the Divine Nature 64 30 The Holy Spirit expresly called God 64 31 The Holy Spirit given of God and how 80 3 The Holy Spirit compared unto Fire and Water and why 88 13 The Holy Spirit One dividing as he pleaseth to others 94 21 The Holy Spirit the Promise and Legacy of Christ. 124 6 The Holy Spirit the Spirit of the Son as well as of the Father and what followeth thereon 130 8 Actings of the Holy Spirit not ascribed unto him Exclusively 130 9 The Holy Spirit supplyes the bodily Absence of Christ. 158 5 Holy Spirit worketh by Means ordinarily 187 25 The Holy Spirit the immediate Sanctifier of all Believers 337 15 The Holy Spirit promised with respect unto his Effects 357 2 Holy Spirit the principal efficient Cause of the Mortification of Sin 481 15 c. Holy Ghost how the Power of the most High 132 No Holiness but by the Gospel and the Grace of it 325 8 Holiness passeth over into Eternity and Glory and how 328 11 Holiness glorious in this Life 329 12 Holiness all that God requireth of Believers 330 13 Holiness commanded in a way of Duty promised in a way of Grace 336 14 Holiness in its true Nature 338 2 Holiness how it is encreased in Believers 340 4 Holiness may thrive where its growth is not discerned 350 10 Holiness pleaseth God wherever it is 361 5 No Holiness beyond the bounds of Relation to Christ. 363 6 Holiness of God wherein it consists 374 4 Where the Principle of Holiness is there will be the Fruits of it 421 All Holiness derived from Christ. 450 451 c. Evangelical Holiness an effect of the Covenant of Grace 459 75 Holiness of God how an Argument of the Necessity of Holiness in us 500 5 Holiness not absolutely of the same use under the New Covenant and the Old 503 9 Holiness necessary unto the future Enjoyment of God 504 13 Holiness the highest Excellency whereof our Nature is capable 509 18 Holiness the Design of God in Election 521 3 Vniversal Holiness how required in the Precepts of the Gospel 535 6 Necessity of Holiness 537 9 Moral Honesty not Holiness 363 6 The Host of Heaven what it is 70 6 Host of the Earth 71 6 Humane Nature of Christ derived no evil from the Fall of Adam Reasons thereof 136 1 Sanctification of the Humane Nature of
well as of the Father what followeth thereon 130 8 The Spirit how and when given by Christ. 157 3 The Holy Spirit supplyes the Bodily absence of Christ. 158 5 How the Spirit glorified Christ. 161 The Spirit that is born of the Spirit what it is 173 3 Holy Spirit worketh by Means ordinarily 187 25 Things of the Spirit of God what they are 218 26 Holy Spirit the immediate Author of Regeneration 254 4 The Holy Spirit the immediate Sanctifier of all Believers 337 15 The Holy Spirit promised with respect unto his Effects 357 2 The Spirit that is formed in Believers what it is 418 12 Holy Spirit the principal efficient Cause of the Mortification of Sin 481 15 c. Vse of Spiritual Gifts 2 1 Abuse of Spiritual Gifts ibid. Spiritual Gifts their Author Nature Vse and End 5 6 7 4 5 6 7. Spiritual Mercies all from the Holy Spirit 125 7 No spiritual Good in any one by Nature 166 10 Spiritual Troubles by some despised 197 10 Spiritual and Natural how opposed 217 25 Spiritual things Foolishness unto men of corrupt Affections 233 53 Spring of spiritual Life in God 246 22 Spiritual Life what it is and wherein it doth consist 246 23 Spiritual things how spiritually to be discerned 282 53 Spiritual Life wherein it consists 419 13 Spiritual things how they are to be taught 460 78 Spiritual Life and Natural compared in their Powers and Acts. 465 7 Work of the Spirit towards the Humane Nature of Christ in the State of the Dead 146 10 State of Regeneration the same in all 179 14 Strength by spiritual Aids from the Holy Spirit 383 Strength administred in each Covenant to fulfill its tearms 545 21 Stupidity in sinning 397 12 Variety of Style in the Holy Scripture whence it proceedeth 114 20 Moral Suasion not the onely Means of Conversion 256 257 c. 7 8 Submission to the Will of God how acted in the Sufferings of Christ. 145 Submission to the Will of God promoted by thoughts of Eternal Love 527 17 All Sufficiency unto Obedience from God none in our selves 467 9 Suitableness between the Mind and Duty from Grace onely 437 Sun Moon and Starres the Host of Heaven 71 6 Supererogation the Vanity thereof 333 13 Supernatural principle of holiness wrought by the Holy Ghost 414 5 Suppositions of a State of Grace may be abused 355 Surprizals with a Spirit of Prophecy 86 11 Symbolical Actions how enjoyned the Prophets 109 15 T. Teaching by the Holy Ghost 59 25 Advantages in the Teachings of Christ above all others 559 12 How the Spirit teacheth us to pray 349 9 Temptations how they hinder and how they further the Growth of Holiness 352 Tempting of the Spirit wherein it consists 63 28 Testimony of the Spirit unto Christ with its Efficacy 150 Skill in the Original Text necessary to the Exposition of the Scripture 30 4 Thankfulness for Cleansing from sinne 403 Three things required to render man meet to live to God 76 14 Things represented in Vision to the Prophets 108 14 Things against the Light of Nature not really enjoyned the Prophets 109 15 Three things required unto the Writing of the Scripture 113 20 Things supposed unto the Work of the Holy Spirit towards the Church 155 2 The same things ascribed unto the Holy Spirit and unto Men in what sence 168 9 Things in the Power of our own Wills required in order unto our Regeneration 193 4 Things of the Spirit of God what they are 218 26 Spiritual Things Foolishness unto men of corrupt Affections 233 53 Tongues and Hands of the Prophets guided by the Holy Ghost 105 10 Mistake of sundry ancient Translations 30 3 Doctrine of the Trinity the great Foundation of all Religion 45 4 The holy Trinity revealed in the New Creation 126 8 Troubles wherein we stand in need of Consolation of two sorts 360 Truth a Grace expressing the Image of God 517 31 Tryal of Prophets and Prophecy under the Old Testament two-fold 18 22 Two-fold State of all Mankind 205 2 Two-fold Work of the Spirit in Sanctification and Supplications answering each other 348 9 V. Vanity of all Pleas and Pretences against the Divine Personality of the Holy Ghost 49 10 Vanity of the Mind what it is and wherein it consists 211 15 Vanity the Nature and Causes of it in the World 213 18 Vanity of Papal Inventions for the Purification of sin 379 380 Valuation of the Means of Cleansing from sin 403 14 Various Significations of the Name Spirit 30 31 32 33 2 3 4 5 6. Variety of Duties required unto the Mortification of Sin 490 28 All Vertue of the especial Operation of the Spirit of God 77 15 Moral Vertues and Endowments in Civil things wrought by the Holy Spirit 118 23 Moral Vertue is not the Holiness of Truth 326 8 Vertues to be imitated in Christ. 450 59 Name and Nature of Moral Vertue examined 459 78 Moral Vertue what intended thereby 506 15 View by Faith of the Blood of Christ as sacrificed and the Efficacy thereof 389 6 View of Sin under suffering usefull 392 View of the State of Nature necessary 393 10 Vindication of the true sence of the Law by Christ. 557 7 8 Vine and Branches their mutual Relation and In-being 456 70 No Violence or Force offered unto the Will by Grace 271 33 Prophetical Visions by the Representation of things to the outward senses 107 14 Visions and Representations of things of two sorts 108 14 What is required to render Visions Divine Revelations 109 14 No Vital Acts under the Power of Death spiritual 246 21 Vivification what it is 279 49 Divine Voluntary Actings constantly ascribed unto the Holy Spirit in the Scripture 49 10 Articulate Voyces in Divine Revelations how formed 106 12 Unalterable Decree of God that no unholy Person shall be saved 521 4 Guilt of Unbelief notwithstanding Natural Impotency 273 37 Unclean the same with Vnholy 370 Things unclean by the Law why made so 375 Uncleansed sinners can never come to the Enjoyment of God 394 10 Uncleansed Sinners can have no Communion with Christ. 406 16 Unction of Christ unto his Prophetical Office 139 4 Understanding with all the proper Acts of it ascribed unto the Spirit 55 19 The Understanding the use of it and how it is depraved 212 16 Understanding corrupted as to the Object of its Acting 281 52 No unholy Person can ever enjoy God 505 13 Vanity of Unholy Persons pretending an Interest in the Mediation of Christ. 562 19 Unholy Persons how of all others they dishonour Jesus Christ. 563 20 Personal Union or the subsistence of both the Natures of Christ in one Person the necessary Consequent of Assumption 129 5 Union with Christ notwithstanding the Defilement of Sin how possible 406 16 Union with Christ by Vertue of the New Creature 407 Union with Christ wherein it consists 419 13 Union with Christ and the Nature thereof 453 66 Whether Union goe before Sanctification and in
inward shame with respect unto the Divine Omniscience the highest Evidence of a Reprobate Mind But in all others who have more Light and spiritual Sense it produceth shame and self-abhorrency which hath alwayes a respect unto the Holiness of God as Job 42. 5 6. They see that in sin which is so vile base and filthy and which renders them so that like unto men under a loathsome Disease they are not able to bear the sight of their own sores Psal. 38. 5. God detesteth abhorreth and turneth from sin as a loathsome thing and Man is filled with shame for it it is therefore filthy Yea no tongue can express the Sence which a Believing Soul hath of the uncleanness of sin with respect unto the Holiness of God And this may suffice to give a little Prospect into the Nature of this Defilement of sin which the Scripture so abundantly insisteth on and which all Believers are so sensible of Sect. 6 This Pravity or spiritual Disorder with respect unto the Holiness of God which is the shamefull Defilement of sin is two-fold 1 That which is Habitual in all the Faculties of our Souls by Nature as they are the Principle of our Spiritual and Moral Operations They are all shamefully and loathsomely depraved out of Order and no way correspondent unto the Holiness of God Hence by Nature we are wholly unclean who can bring a clean thing out of that which is unclean And this uncleanness is graphically expressed under the Similitude of a wretched polluted Infant Ezek. 16. 3 4 5. 2 That which is Actual in all the Actings of our Faculties as so defiled and as far as they are so defiled For 1. Be any sin of what Nature it will there is a Pollution attending of it Hence the Apostle adviseth to cleanse our selves from all Pollutions of Flesh and Spirit 2 Cor. 7. 1. The sins that are internal and spiritual as Pride self-Love Covetousness Unbelief have a pollution attending them as well as those which are fleshly and sensual 2. So far as any thing of this Pravity or Disorder mixeth it self with the best of our Dutyes it renders both us and them unclean Isa. 64. 6. We are all as an unclean thing and all our Righteousnesses are as filthy Raggs 2 ly This Uncleanness as it is Habitual respecting our Natural Defilement is equal in and unto every one that is born into the World We are by Nature all alike polluted and that to the utmost of what our Nature is capable But with respect unto Actual sins it is not so For in them it hath various Degrees and Aggravations even as many as sin it self hath 1 The Greater the sin is from its Nature or Circumstances the greater is the Defilement wherewith it is attended Hence there is no sin expressed under such Terms of filthiness and abhorrences as Idolatry which is the greatest of sins See Ezek. 16. 36 37. Or 2 There is an Aggravation of it when the whole Person is defiled as it is in the Case of Fornication before instanced in 3 It is heightned by a Continuance in sin whereby an Addition is made to its Pollution every Day and which is called Wallowing in the Mire 2 Pet. 2. 22. I have in this whole Discourse but touched upon this Consideration of sin which the Scripture so frequently mentions and inculcates For as all the first Institutions of Divine Worship recorded therein had some respect hereunto so the last Rejection of obstinate sinners mentioned in it is Let him that is filthy or unclean be filthy still Revel 22. 11. Neither is there any Notion of sin whereby God would convey an Apprehension of its Nature and an Abhorrency thereof unto our Minds and Consciences so frequently insisted on as is this of its Pollution And in order to our use of it unto the Discovery of the Nature of Holiness we may yet observe these three things 1 Where this Vncleanness abideth unpurged there neither is nor can be any true Holiness at all Ephes. 4. 22 23 24. For it is universally opposed unto it it is our unholiness Where therefore it is absolute and purified in no Measure or Degree there is no Work of Sanctification no Holiness so much as begun For in the purging hereof it makes its entrance upon the Soul and its Effects therein is the first Beginning of Holiness in us I acknowledge that it is not in any at once absolutely and perfectly taken away in this World For the Work of purging it is a continued Act commensurate unto the whole Work of our Sanctification And therefore they who are truely sanctified and Holy are yet deeply sensible of the Remainder of it in themselves do greatly bewayl it and earnestly endeavour after the removal of it But there is an initial real sincere and as to all the Faculties of the Soul universal purging of it which belongs to the Nature and Essence of Holiness begun and carryed on though not absolutely perfected in this Life And men who pretend unto a Grace and Holiness that should consist in Moral Vertue only without a supposition of and respect unto the Purification of this Pollution of sin do but deceive their own Souls and others so far as any are forsaken of God to give credit unto them The Vertues of men not purged from the Vncleanness of their Natures are an Abomination to the Lord Tit. 1. 15. 2 Unless this uncleanness of sin be purged and washed away we can never come unto the Enjoyment of God Nothing that defileth shall in any wise enter into the New Jerusalem Revel 21. 27. To suppose that an Unpurified Sinner can be brought unto the blessed Enjoyment of God is to overthrow both the Law and the Gospel and to say that Christ dyed in vain It is therefore of the same importance with the Everlasting Salvation of our Souls to have them purged from sin 3 We are not able of our selves without the especial Aid Assistance and Operation of the Spirit of God in any Measure or Degree to free our selves from this Pollution neither that which is Natural and Habitual nor that which is Actual It is true it is frequently prescribed unto us as our Duty We are commanded to Wash our selves to Cleanse our selves from sin to Purge our selves from all our Iniquities and the like frequently But to suppose that whatever God requireth of us that we have Power of our selves to do is to make the Cross and Grace of Jesus Christ of none Effect Our Duty is our Duty constituted unalterably by the Law of God whether we have power to perform it or no seeing we had so at our first Obligation by and unto the Law which God is not obliged to bend unto a conformity to our Warpings nor to suit unto our sinfull Weaknesses Whatever therefore God worketh in us in a Way of Grace he prescribeth unto us in a Way of Duty and that because although he do it in us yet he also doth it
by us so as that the same Work is an Act of his Spirit and of our Wills as acted thereby Of our selves therefore we are not able by any endeavours of our own nor wayes of our own finding out to cleanse our selves from the Defilement of sin If I be wicked saith Job why then labour I in vain if I wash my self with Snow-water and make my hand never so clean yet shalt thou plunge me in the Ditch and mine own Cloathes shall make me to be abhorred Chap. 9. 29 30 31. There may be Wayes and Means used whereby an Appearance of Washing and Cleansing may be made But when things come to be tryed in the sight of God all will be found filthy and unclean In vain saith the Prophet shalt thou take to thy self Sope and much Nitre thou shalt not be purged Jer. 2. 22. The most probable means of Cleansing and the most effectual in our Judgement however multiplyed shall fail in this Case Some speak much of washing away their sins by the Tears of Repentance But Repentance as prescribed in the Scripture is of another Nature and Assigned unto another End And for mens Tears in this matter they are but Sope and Nitre which howsoever multiplyed will not produce the Effect intended And therefore doth God in places of Scripture innumerable take this to himself as the immediate Effect of his Spirit and Grace namely to cleanse us from our Sins and our Iniquities 4 The Institutions of the Law for this End to purge Uncleanness could not of themselves reach thereunto They did indeed purifie the unclean Legally and sanctified persons as to the purifying of the flesh Heb. 9. 13. so that they should not on their account be separated from their Priviledges in the Congregation and the Worship of God But of themselves they could goe no further Heb. 10. 2. only they did Typifie and signifie that whereby sin was really cleansed But the real stain is too deep to be taken away by any outward Ordinances or Institutions And therefore God as it were rejecting them all promiseth to open another Fountain to that purpose Zech. 13. 1. Wherefore 5 There is a great Emptiness and Vanity in all those Aids and Reliefs which the Papal Church hath invented in this Case Sensible they are of the spot and stain that accompanyes sin of its Pollution and Defilement which none can avoyd the Conscience of who are not utterly hardned and blinded But they are ignorant of the true and only Means and Remedy thereof And therefore as in the Work of Justification being ignorant of the Righteousness of God and going about to establish their own Righteousness they submit not themselves to the Righteousness of God as the Apostle spake of their predecessors so in the Work of Sanctification being ignorant of the Wayes of the working of the Spirit of Grace and Efficacy of the Blood of Christ they go about to set up their own Imaginations and submit not themselves unto a Complyance with the Grace of God Thus in the first place they would at least the most of them would have the whole uncleanness of our Natures to be washed away by Baptisme Virtute Operis operati The Ordinance being administred without any more to doe or any previous Qualifications of the Person internal or external the filth of Original Sin is washed away though it fell not out so with Simon Magus who notwithstanding he were baptized by Philip the Evangelist and that upon his visible Profession and Confession yet continued in the Call of Bitterness and Bond of Iniquity and was therefore certainly not cleansed from his sins But there is a cleansing in Profession and Signification and there is a Cleansing in the Reality of Sanctification The former doth accompany Baptisme when it is rightly administred With respect hereunto are men said to be purged from their old sins that is to have made a Profession and have had a fair Representation thereof in being made partakers of the outward sign of it 2 Pet. 1. 9. as also to escape the Pollutions of the World and the Lusts of the flesh Chap. 2. 18 20. But all this may be and yet sin not be really purged For not only the Outward Washing of Regeneration in the Pledge of it but the Internal Renovation of the Holy Ghost is required thereunto Tit. 3. 5. But having thus shifted themselves of the Filth of Original sin as easily as a man may put off his Cloathes when they are foul they have found out many wayes whereby the ensuing Defilements that attend Actual sins may be purged or done away There is the sprinkling of Holy Water Confession to a Priest Penances in Fasting and some other Abstinences that are supposed to be of wonderfull vertue to this End and Purpose And I do acknowledge that the one Art of Confession is really the greatest Invention to accommodate the Inclinations of all Flesh that ever this World was acquainted withall For as nothing is so suited unto all the Carnal Interests of the Priests be they what they will nor so secures them a Veneration in the midst of their Looseness and worthless Conversation so for the People who for the most part have other Business to doe than long to trouble themselves about their sins or find it uneasie to be conversant about their Guilt and the Consequences of it in their Minds it is such an expedite Course of absolute Exoneration that they may be free for other sins or Businesses to deposite them wholly and safely with a Priest that nothing equal unto it could ever have been invented For the Real Way of dealing with God by Jesus Christ in these things with Endeavours of a Participation in the Sanctifying Cleansing Work of the Holy Ghost is long and very irksome to Flesh and Blood besides that it is intricate and foolish unto Natural Darkness and Unbelief But yet so falls out that after all these Inventions they can come to no perfect Rest or Satisfaction in their own Minds They cannot but find by Experience that their Sores sometimes break forth through all these sorry Coverings unto their Annoyance and their Defilements yet fill them with Shame as well as the Guilt of sin doth with Fear Wherefore they betake themselves to their Sheat-Anchor in this storm in the Relief which they have provided in another World when let men find themselves never so much mistaken they cannot complain of their disappointments This is in their Purgatory whereunto they must trust at last for the cancelling of all their odd scores and Purging away that filth of sin which they have been unwilling to part withall in this World But as this whole Business of Purgatory is a groundless Fable an Invention set up in competition with and opposition unto the Sanctification of the Spirit and Cleansing Vertue of the Blood of Christ as a matter of unspeakable more Profit and Secular Advantage unto those who have its mannagement committed unto them so it is