common means of it For he will both glorifie his Word thereby and give out Pledges of 〈◊〉 Approbation of our Obedience unto his Commands and Institutions Sect. 5 Secondly There are certain internal Spiritual 〈…〉 in and upon the Souls of Men whereof the Word 〈…〉 the immediate instrumental Cause which ordinarily do precâ—de the Work of Regeneration or real Conversion unto God And they are reduceâ—◠〈◊〉 to three Heads 1. Illumination 2. Conviction 3. Refâ—â—â—â— The first of these respects the Mind only the second the Minâ—â—â—â—â—â—science and Affections and the third the Life and Conversation Sect. 6 The first is Illumination of whose Nature and Causes we must afterwards treat distinctly At present I shall only consider it as it is ordinarily previous unto Regeneration and materially disposing the Mind thereunto Now all the Light which by any means we attain unto or Knowledg that we have in or about Spiritual Things things of supernatural Revelation come under this Denomination of Illumination And hereof there are three Degrees 1. That which ariseth meerly from an industrious Application of the Rational Faculties of our Souls to know perceive and understand the Doctrines of Truth as revealed unto us For hereby much knowledg of Divine Truth may be obtained which others through their negligence sloth and pride are unacquainted with And this knowledg I refer unto Illumination that is a Light superadded to the innate conceptions of Mens Minds and beyond what of themselves they can extend unto because it is concerning such things as the heart of Man could never of it self conceive but the very knowledg of them is communicated by their Revelation 1 Cor. 2. 9 11. And the reason why so very few do exercise themselves to the attaining of this Knowledg according to their Abilities is because of the Enmity which is in the Carnal Minds of all Men by Nature unto the things themselves that are revealed And within the compass of this Degree I comprize all knowledg of Spiritual Things that is merely Natural 2. There is an Illumination which is an especial Effect of the Holy Ghost by the Word on the Minds of Men. With respect hereunto some who fall totally from God and perish Eternally are said to have been once enlightned Heb. 6. 4. This Light variously affects the Mind and makes a great Addition unto what is purely natural or attainable by the meer exercise of our Natural Abilities Sect. 7 For 1. it adds Perspicuity unto it making the things discerned in it more clear and perspicuous to the Mind Hence Men endowed with it are said to know the Way of Righteousness 2 Pet. 2. 21. clearly and distinctly to apprehend the Doctrine of the Gospel as the way of Righteousness They know it not only or meerly as true but as a way of Righteousness namely the way of God's Righteousness which is therein revealed from Faith to Faith Rom. 1. 17. and the way of Righteousness for sinners in the sight of God Rom. 10. 3 4. 2. It adds a greater Assent unto the Truth of the things revealed than meer natural Reason can rise up unto Hence those thus Illuminated are frequently said to believe their Faith being only the naked Assent of their Minds unto the Truth revealed to them So it is said of Simon the Magician Acts 8. 12. and of sundry of the Jews John 2. 23 24. Chap. 12. 42. 3. It adds unto them some kind of evanid Joy These receive the Word with Joy and yet have no Root in themselves Luke 18. 13. They rejoyce in the Light of it at least for a Season Joh. 5. 35. Persons that are thus enlightned will be variously affected with the Word so as they are not whose Natural Faculties are not Spiritually Excited 4. It adds oft-times Gifts also wherof this Spiritual Light is as it were the common Matter which in Exercise is formed and fashioned in great variety I say this kind of Spiritual Light the Effect of this Ilumination is the Subject Matter and contains in it the Substance of all Spiritual Gifts One sort of Gift it is when put forth and exercised in one way or one kind of Duty and another as in another And where it is improved into Gifts which principally it is by Exercise there it wonderfully affects the Mind and raiseth its Apprehensions in and of Spiritual Things Now concerning this Degree of Illumination I say 1. That it is not Regeneration nor doth it consist therein nor doth necessarily or infallibly ensue upon it A third Degree is required thereunto which we shall afterwards explain Many therefore may be thus enlightned and yet never be converted 2. That in order of Nature it is previous unto a full and real Conversion to God and is materially preparatory and dispositive thereunto For Saving Grace enters into the Soul by Light As it is therefore a Gift of God so it is the Duty of all Men to labour after a participation of it however by many it be abused Sect. 8 Secondly Conviction of Sin is another Effect of the Preaching of the Word antecedaneous unto real Conversion to God This in general the Apostle describes 1 Cor. 14. 24 25. If ye prophesie and one cometh in who believeth not he is convinced of all and thus are the Secrets of his Heart made manifest and so falling down on his Face he will Worship God And sundry things are included herein or do accompany it As 1. a disquieting sense of the guilt of Sin with respect unto the Law of God with his Threatnings and future Judgments Things that before were slighted and made a mock of do now become the Soul's Burthen and constant Disquietment Fools make a mock of Sin they traverse their ways and snuff up the Wind like the wild Ass but in their Month when Conviction hath burthened them you may find them And hereby are the Minds of Men variously affected with fears and anguish in various degrees according as Impressions are made upon them by the Word And these Degrees are not prescribed as necessary Duties unto Persons under their Conversions but only described as they usually fall out to the relief and direction of such as are concerned in them As a Man going to give Directions unto another how to guide his Course in a Voyage at Sea he tells him That in such a place he will meet with Rocks and Shelves Storms and cross Winds so that if he Steer not very heedfully he will be in danger to miscarry and to be cast away He doth not prescribe it unto him as his Duty to go among such Rocks and into such Storms but only directs him how to guide himself in them where he doth meet with them as assuredly he will if he miss not his proper Course 2. Sorrow or Grief for Sin committed because past and irrecoverable which is the formal Reason of this condemning Sorrow This the Scripture calls sorrow of the World 2 Cor. 7. 10. Divines usually legal sorrow as that
Î ÎΕΥΜΑΤΟΛΟΓΙΑ OR A DISCOURSE Concerning the HOLY SPIRIT WHEREIN An Account is given of his Name Nature Personality Dispensation Operations and Effects His whole Work in the Old and New Creation is Explained The Doctrine concerning it Vindicated from Oppositions and Reproaches THE Nature also and Necessity of Gospel-Holiness the Difference between Grace and Morality or a Spiritual Life unto God in Evangelical Obedience and a Course of Moral Vertues are Stated and Declared By JOHN OWEN D. D. John 5. 39. Search the Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom LONDON Printed by J. Darby for Nathaniel Ponder at the Peacock in Chancery-Lane near Fleetstreet MDCLXXIV To the Readers AN account in general of the Nature and Design of the ensuing Discourse with the Reasons why it is made publick at this time being given in the first Chapter of the Treatise it self I shall not long detain the Readers here at the entrance of it But some few things it is necessary they should be acquainted withal and that both as to the Matter contained in it and as to the mannâ—r of its handling The Subject Matter of the whole as the Title and almost every Page of the Book declare is the Holy Spirit of God and his Operations And two things there are which either of them are sufficient to render any Subject either difficult on the one hand or unpleasant on the other to be treated of in this way both which we have herein to conflict withal For where the Matter it self is abstruse and mysterious the handling of it cannot be without its Difficulties and where it is fallen by any means what-ever under publick contempt and scorn there is an abatement of satisfaction in the Consideration and Defence of it Now all the Concernâ—â—â—s of the Holy Spirit are an eminent part of the Mystery or deep Things of God For as the knowledg of them doth wholly depend on and is regulated by Divine Revelation so are they in their own Nature Divine and Heavenly distant and remote from all things that the Heart of Man in the meer Exercise of its own Reason or Understanding can rise up unto But yet on the other hand there is nothing in the World that is more generally despised as foolish and contemptible than the things that are spoken of and ascribed unto the Spirit of God He needs no furtherance in the forfeiture of his Reputation with many as a Person Fanatical estranged from the conduct of Reason and all generous Principles of Conversation who dares avow an Interest in his Work or take upon him the Defence thereof Wherefore thâ—se things must be a little spoken unto if only to manifest whence Relief may be had against the Discouragements wherewith they are attended For the first thing proposed it must be granted that the things here treated of are in themselves mysterious and abstruse But yet the way whereby we may endeavour an acquaintance with them according to the 〈◊〉 of the Gift of Christ unto every one is made plain in the Scriptures of Truth If this Way be neglected or despised all other wayes of attempting the same end be they never so vigorous or promising will prove ineffectual What belongs unto it as to the inward frame and dispoâ—â—tion of Mind in them who search after Understanding in these things what unto the outward use of Means what unto the performance of Spiritual Duties what unto conformity in the whole Soul unto each discovery of Truth that is attained is not my present Work to declare nor shall I divert thereunto If God give an opportunity to treat concerning the Work of the Holy Spirit enabling us to understand the Scriptures or the mind of God in them the whole of this way will be at large declared At present it may suffice to observe that God who in himself is the eternal Original Spring and Fountain of all Truth is also the only Sovereign Cause and Author of its Revelation unto us And whereas that Truth which Originally is one in him is of various sorts and kinds according to the Variety of the things which it respects in its Communication unto us the ways and means of that communication are suited unto the distinct Nature of each Truth in particular So the Truth of things natural is made known from God by the Exercise of Reason or the due Application of the understanding that is in Man unto their Investigation For the things of a Man knoweth the Spirit of a Man that is in him Neither ordinarily is there any thing more required unto that Degree or Certainty of knowledg in things of that Nature whereof our Minds are capable but the diligent Application of the faculties of our Souls in the due Use of proper means uâ—â—o the Attainment thereof Yet is there a secret Work of the Spirit of God herein even in the Communication of Skill and Ability in things Natural as also in things Civil Moral Political and Artificial as in our ensuing Discoursâ— is fully manifested But whereas these things belong unto the Work of the Oâ—dâ—â—eâ—tion and the Preservation thereof or the Rule and Government of Mankind in this World meerly as rational Creatures there is no use of Means no Communication of Aids spiritual or supernatural absolutely necessary to be exercised gâ—â—ntâ—d about them Wherefore Knowledg and Wisdom in things of this Nature 〈◊〉 â—stributed promiscuously among all sorts of Persons according to the roâ—â—tion of their Natural Abilities and a superstruction thereon in their diligent Exercisâ— without any peculiar Application to God for especial Grace or 〈◊〉 serving still a Liberty unto the Sovereignty of Divine Providence in the disposal of all Men and their Concerns But as to things supernatural the Knowledg and Truth of them the Teachings of God are of another Nature and in like manner a peculiar Application of our selves unto him for Instruction is required of us In these things also there are Degrees according as thâ—y approach on the one hand unto the Infinite Abysse of the Divine Essence and Existence as the eternal Generation and Incarnation of the Son the Procession and Mission of the Holy Spirit or on the other unto those Divine Effects which are produced in our Souls whereof we have Experience According unto these Degrees as the Divine Condescension is exerted in their Revelation so ought our Attention in the Exercise of Faith Humility and Prayer to be encreased in our Enquiries into them For although all that Diligence in the Use of outward Means necessary to the Attainment of the Knowledg of any other Useful Truth be indispensibly required in the pursuit of an Acquaintance with these things also yet if moreoover there be not an Addition of Spiritual Ways and Mâ—ans suited in their own Nature and appointed of God unâ—o the receiving of Supernatural Light and the Understanding of the Deep Things of God our labour about them will in a great measure be but fruitless and unprofitable For although the
wrought in them understand what and how things would be in their Accomplishment That account he doth give of himself in the close of his Visions Chap. 12 8 9. But he so raised and prepared their Minds as that they might be capable to receive and retain those impressions of things which he communicated unto them So a Man Tunes the Strings of an Instrument that it may in a due manner receive the Impressions of his Finger and give out the Sound he intends He did not speak in them or by them and leave it unto the Use of their Natural Faculties their Minds or Memories to understand and remember the things spoken by Him and so declare them to others But he himself acted their Faculties making use of them to express his Words not their own Conceptions And herein besides other things consists the difference between the Inspirations of the Holy Spirit and those so called of the Devil The utmost that Satan can do is to make strong impressions on the Imaginations of Men or influencing their Faculties by possessing wresting distorting the Organs of the Body and Spirits of the Blood The Holy Spirit is in the Faculties and useth them as his Organs And this he did secondly with that Light and Evidence of Himself of his Power Truth and Holiness as left them lyable to no suspicion whether their Minds were under his Conduct and Influence or no. Men are subject to fall so far under the Power of their own Imaginations through the prevalency of a corrupt distempered Fancy as to suppose them Supernatural Revelations And Satan may and did of old and perhaps doth so still impose on the minds of some and communicate unto them such a conception of his Insinuations as that they shall for a while think them to be from God himself But in the Inspirations of the Holy Spirit and his actings of the Minds of the Holy Men of old he gave them infallible Assurance that it was himself alone by whom they were acted Jer. 23. 28. If any shall ask by what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infallible Tokens they might know assuredly the Inspirations of the Holy Spirit and be satisfied with such a perswasion as was not liable to mistake that they were not imposed upon I must say plainly That cannot tell for these are things whereof we have no Experience Nor is any thing of this Nature whatever some falsly and foolishly impute unto them who profess and avow an interest in the ordinary gracious workings of the Holy Ghost pretended unto What some Phrenetical Persons in their Distempers or under their Delusions have boasted of no sober or wise Man esteems worthy of any sedate Consideration But this I say It was the Design of the Holy Ghost to give those whom He did thus extraordinarily inspire an Assurance sufficient to bear them out in the discharge of their Duty that they were acted by himself alone For in the pursuit of their Work which they were by Him called unto they were to encounter various Dangers and some of them to lay down their Lives for a Testimony unto the Truth of the Message delivered by them This they could not be ingaged into without as full an evidence of his acting them as the Nature of Man in such Cases is capable of The Case of Abraham fully confirms it And it is impossible but that in these extraordinary workings there was such an impression of Himself his Holiness and Authority left on their Minds as did secure them from all fear of Delusion Even upon the Word as delivered by them unto others he put those Characters of Divine Truth Holiness and Power as rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be believed and not to be rejected without the highest sin by them unto whom it came Much more was there such an evidence in it unto them who enjoyed its Original Inspiration Secondly He acted and guided them as to the very Organs of their Bodies whereby they expressed the Revelation which they had received by Inspiration from Him They spake as they were acted by the Holy Ghost He guided their Tongues in the Declaration of his Revelations as the Mind of a Man guideth his Hand in writing to express its Conceptions Hence David having received Revelations from Him or being inspired by Him affirms in his Expression of them That his Tongue was the Pen of a ready Writer Psal. 45. 2. that is it was so guided by the Spirit of God to express the Conceptions received from Him And on this account God is said to speak by their Mouths as he spake by the Mouth of the Holy Prophets Luke 1. 70. all of whom had but one Mouth on the account of their absolute Consent and Agreement in the same Predictions For this is the meaning of one Voice or one Mouth in a Multitude The Holy Ghost spake by the Mouth of David Acts 1. 16. For whatever they received by Revelation they were but the Pipes through which the Waters of it were conveyed without the least mixture with any allay from their Frailties or Infirmities So when David had received the Pattern of the Temple and the manner of the whole Worship of God therein by the Spirit 1 Chron. 28. 12. He sayes All this the Lord made me understand in writing by his hand upon me even all the Work of this Pattern v. 19. The Spirit of God not only revealed it unto him but so guided Him in the writing of it down as that he might understand the Mind of God out of what Himself had written or he gave it him so plainly and evidently as if every Particular had been expressed in writing by the Finger of God Sect. 11 It remaineth that as unto this first extraordinary Work and Gift of the Holy Ghost we consider those especial Wayes and Means which he made use of in the Communication of his Mind unto the Prophets with some other accidental Adjuncts of Prophesie Some following Maimonides in his More Nebuchim have from the several wayes of the Communication of Divine Revelations distinguished the Degrees of Prophesie or of the Gifts of it preferring one above another This I have elsewhere disproved Expos. Heb. Chap. 1. Neither indeed is there either hence or from any other ground the least occasion to feign those eleven Degrees of Prophesie which he thought he had found out much less may the Spirit or Gift of Prophesie be attained by the wayes he prescribes and with Tatianus seems to give countenance unto The distinct outward manners and ways of Revelation mentioned in the Scriptures may be reduced unto three Heads 1. Voices 2. Dreams 3. Visions And the accidental Adjuncts of it are two 1. Symbolical Actions 2. Local Mutations The Schoolmen after Aquinas 22. q. 174. A. 1. do commonly reduce the means of Revelation unto three Heads For whereas there are three wayes whereby we come to know any thing 1. By our External Senses 2. By Impressions on the Phantasie
crassa impletione accipiunt quam tamen talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu impletio locorum in Mundo omnium quae vel expansionem corpoream in quantitate continua vel multiplicationem imo infinitam multitudinem unius ejusdemque corporis in discreta praesupponit ex humana speculatione orta est falsoque nostris Ecclesiis aâ—â—ingitur wherein yet he confesseth that it is taught Ne cogitanda quidem sit pio homini sed potius Omnipraesentia Christi Hominis uti promissa est modo nobis ineffabili credi multo certius aliunde sciri possit ex ipsius promissione Matth. 28. 20. This way as we say with the Scripture is by his Spirit the perfect manner of whose Presence and Operation is ineffable Sect. 6 Fourthly As he represents the Person and supplies the Room and Place of Jesus Christ so he worketh and effecteth what-ever the Lord Christ hath taken upon himself to Work and Effect towards his Disciples Wherefore as the Work of the Son was not his own Work but rather the Work of the Father who sent him and in whose Name he performed it so the Work of the Holy Spirit is not his own Work but rather the Work of the Son by whom he is sent and in whose Name he doth accomplish it John 16. 13 14 15. Howbeit when 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 he shall speak and he will shew you things to come He shall glorifie me for he shall receive of mine and 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 He comes to reveal and communicate Truth and Grace to the Disciples of Christ. And in his so doing he speaks not of himself that is of himself only He comes not with any absolute new Dispensation of Truth or Grace distinct or different from that which is in and by the Lord Christ and which they had heard from him The Holy Spirit being promised unto the Disciples and all their Work and Duty being suspended on the accomplishment of that Promise whereas he is God they might suppose that he would come with some absolute new Dispensation of Truth so that what they had learned and received from Christ should pass away and be of no use unto them To prevent any such Apprehensions he lets them know that the Work he had to do was only to carry on and build on the Foundation which was laid in his Person or Doctrine or the Truth which he had revealed from the Bosom of the Father And this I take to be the meaning of that Expression For he shall not speak of himself he shall reveal no other Truth communicate no other Grace but what is in from and by my self This was the Holy Spirit to do and this he did and hereby may we try every Spirit whether it be of God That Spirit which revealeth any thing or pretendeth to reveal any Thing any Doctrine any Grace any Truth that is contrary unto that is not consonant to yea that is not the Doctrine Grace or Truth of Christ as now revealed in the Word that brings any thing new his own or of himself that Spirit is not of God So it is added 2. Whatsoever he shall hear that shall he speak This which he hears is the whole Counsel of the Father and the Son concerning the Salvation of the Church And how is he said to hear it which word in its proper signification hath no place in the mutual internal Actings of the Divine Persons of the Holy Trinity Being the Spirit of the Father and the Son proceeding from both he is equally participant of their Counsels So the outward Act of Hearing is mentioned as the sign of his Infinite Knowledg of the Eternal Counsels of the Father and Son He is no stranger unto them And this is a general Rule That those words which with respect unto us express the means of any thing as applyed unto God intend no more but the signs of it Hearing is the means whereby we come to know the mind of another who is distinct from us And when God is said to hearken or hear it is a sign of his knowledg not the means of it So is the Holy Spirit said to hear those things because he knows them As he is also on the same account said to search the deep things of God Add hereunto that the Counsel of these things is originally peculiar to the Father and unto him it is every where peculiarly ascribed therefore is the participation of the Spirit therein as a distinct Person called his hearing Hereunto 3. his great Work is subjoyned He saith Christ shall glorifie me This is the Design that he is sent upon this is the Work that he comes to do even as it was the Design and Work of Jesus Christ to glorifie the Father by whom he was sent And this are they alwayes to bear in mind who stand in need of or pray for his Assistance in their Work or Office in the Church of God He is given unto them that through him they may give and bring Glory to Jesus Christ. And 4. how the Holy Spirit doth glorifie the Lord Christ is also declared He shall receive of mine and shew it unto you The Communication of Spiritual Things from Christ by the Spirit is here called his receiving of them as the communication of the Spirit from the Father by the Lord Christ to his Disciples is called the receiving of the Promise The Spirit cannot receive any thing subjectively which he had not as an addition unto him It is therefore the Oeconomy of these things that is here intended He is not said to receive them as though before he had them not For what can he who is God so receive only when he begins to give them unto us because they are peculiarly the things of Christ he is said to receive them For we can give nothing of anothers but what we receive of him Good things are given unto us from Christ by the Spirit For so it is added and shall shew them unto you He shall make them known unto you so declare them and manifestly evidence them to you and in you that you shall understand and have experience of them in your selves shew them by Revelation instructing you in them by communication imparting them to you And what are these things that he shall so declare They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my things saith our Saviour The things of Christ may be referred unto two Heads His Truth and His Grace John 1. 17. The first he shews by Revelation the latter by Effectual Communication His Truth he shewed unto them by Revelation as we have declared him to be the Immediate Author of all Divine Revelations This he did unto the Apostles by his Inspirations enabling
means unto Men in the state of Sin if they are not complyed withal is sufficient on the grounds before laid down to leave them by whom they are rejected inexcusable so Isa. 5. 3 4 5. Prov. 29. 1. 2 Chron. 36. 14 15. Joh. 2. That the effect of Regeneration or Conversion unto God is assigned unto the Preaching of the Word because of its efficacy thereunto in its own kind and way as the outward means thereof 1 Cor. 4. 15. James 1. 14. 1 Pet. 1. 23. Sect. 10 2ly We may consider what is the Nature and wherein the Efficacy of this Moral Work doth consist To which purpose we may observe Sect. 11 1. That in the use of this Means for the Conversion of Men there is preparatory unto that wherein this Moral Perswasion doth consist an Instruction of the Mind in the knowledg of the Will of God and its duty towards him The first regard unto Men in the Dispensation of the Word unto them is their Darkness and Ignorance whereby they are alienated from the Life of God This therefore is the first End of Divine Revelation namely to make known the Counsel and Will of God unto us see Matth. 4. 15 16. Luk. 4. 18 19. Acts 26. 17 18. Acts 20. 20 21 26 27. By the Preaching of the Law and the Gâ—spel Men are instructed in the whole Counsel of God and what he requires of them And in their Apprehension hereof doth the Illumination of their Minds consist whereof we must treat distinctly afterwards Without a supposition of this Illumination there is no use of the Perswasive Power of the Word for it consists in affecting the Mind with its Concernment in the things that it knows or wherein it is instructed Wherefore we suppose in this Case that a Man is taught by the Word both the Necessity of Regeneration and what is required of himself thereunto Sect. 12 2. On this Supposition that a Man is instructed in the knowledg of the Will of God as revealed in the Law and the Gospel there is accompanying the Word of God in the Dispensation of it a powerful perswasive Eâ—â—â—cacy unto a complyance with it and observance of it For Instance Suppose a Man to be convinced by the Word of God of the Nature of Sin of his own sinful Condition of his danger from thence with respect unto the Sin of Nature on which account he is a Child of Wrath and of his actual Sin which further renders him obnoxious unto the Curse of the Law and the Indignation of God of his Duty hereon to turn unto God and the way whereby he may so do there are in the Precepts Exhortations Expostulations Promises and Threatnings of the Word especially as dispensed in the Ministry of the Church Powerful Motives to affect and Arguments to prevail with the Mind and Will of such a Man to endeavour his own Regeneration or Conversion unto God rational and cogent above all that can be objected unto the contrary On some it is acknowledged that these things have no effect they are not moved by them they care not for them they do despise them and live and die in rebellion against the Light of them having their Eyes blinded by the God of this World But this is no Argument that they are not powerful in themselves although indeed it is that they are not so towards us of themselves but only as the Holy Spirit is pleased to act them towards us But in these Motives Reasons and Arguments whereby Men are in and from the Word and the Ministry of it urged and pressed unto Conversion to God doth this Moral Perswasion whereof we speak consist And the efficacy of it unto the end proposed ariseth from the things ensuing which are all resolved into God himself Sect. 13 1. From an evidence of the Truth of the things from whence these Motives and Arguments were taken The Foundation of all the Efficacy of the Dispensation of the Gospel lies in an evidence that the things proposed in it are not cunningly devised Fables 2 Pet. 1. 16. Where this is not admitted where it is not firmly assented unto there can be no perswasive Efficacy in it But where this is namely a prevalent Perswasion of the Truth of the Things proposed there the Mind is under a Disposition unto the things whereunto it is perswaded And hereon the whole Efficacy of the Word in and upon the Souls of Men is resolved into the Truth and Veracity of God For the things contained in the Scripture are not proposed unto us meerly as true but as Divine Truths as immediate Revelations from God which requires not only a rational but a sacred Religious respect unto them They are Things that the Mouth of the Lord hath spoken 2. There is a proposal unto the Wills and Affections of Men in the Things so assented unto on the one hand as Good Amiable and Excellent wherein the chiefest Good Happiness and utmost End of our Natures are comprized to be pursued and attained and on the other of things Evil and Terrible the utmost Evil that our Nature is obnoxious unto to be avoided For this is urged on them that to comply with the Will of God in the proposals of the Gospel to conform thereunto to do what he requires to turn from Sin unto him is good unto Men best for them assuredly attended with present Satisfaction and future Glory And therein is also proposed the most noble Object for our Affections even God himself as a Friend as reconciled unto us in Christ and that in a way suited unto his Holiness Righteousness Wisdom and Goodness which we have nothing to oppose unto nor to lay in the Ballance against The way also of the Reconciliation of Sinners unto God by Jesus Christ is set out as that which hath such an Impress of Divine Wisdom and Goodness upon it as that it can be refused by none but out of a direct enmity against God himself Unto the enforcing of these things on the Minds of Men the Scripture abounds with Reasons Motives and Arguments the rendring whereof effectual is the principal end of the Ministry On the other hand it is declared and evidenced that Sin is the great Debasement of our Natures the Ruine of our Souls the only Evil in the World in its Guilt and Punishment that a Continuance in a state of it with a Rejection of the Invitation of the Gospel unto Conversion to God is a thing foolish unworthy of a rational Creature and that which will be everlastingly pernitious Whereas therefore in the judgment of every rational Creature Spiritual Things are to be preferred before Natural Eternal Things before Temporal and that these things are thus disposed of in infinite Goodness Love and Wisdom they must needs be apt to affect the Wills and take the Affections of Men. And herein the Efficacy of the Word on the Minds and Consciences of Men is resolved into the Authority of God These Precepts these Promises
is commended by our Lord Jesus Christ Rev. â— 2. Thou hast tryed them which say they are Apostles and are not and hast found them Lyers For those who said they were Apostles pretended thâ— rewithal to Apostolical Authority and Infallibility on the account of the immediate Inspirations which they received by the Holy Ghost In trying them they tryed the Spirits that came unto them And by this Warrant may we try the Spirit of the Church of Rome which in like manner pretends unto Apostolical Authority and Infallibility Sect. 21 Unto these two Directions the Apostle subjoyns the Reason of the present watchfulness required unto the discharge of this Duty For saith he many false Prophets are gone out into the World It is false Teachers as Peter calls them bringing in damnable Heresies concerning whom he speaks And he calleth them false Prophets partly in an Allusion unto the false Prophets under the Old Testament with whom they are ranked and compared by Peter and partly because as they fathered their Predictions on Divine Revelation so these falsly ascribed their Doctrines unto immediate Divine Inspiration And on this account also he calleth them Spirits Try the Spirits For as they pretended unto the Spirit of God so indeed for the most part they were acted by a Spirit of Error Lying and Delusion that is the Devil himself And therefore I no way doubt but that mostly those who made use of this Plea that they had their Doctrines which they taught by immediate Inspiration did also effect other extraordinary Operations or undiscoverable Appearances of them as lying Miracles by the Power of that Spirit whereby they were acted as Matth. 24. 24. Hence the Apostle doth not direct us to try their pretensions unto Inspiration by putting them on other extraordinary Works for their confirmation for these also they made a shew and appearance of and that in such a manner as that they were not to be detected by the generality of Christians but he gives unto all a blessed stable Rule which will never fail them in this case who diligently attend unto it And this is to try them by the Doctrine that they teach vers 2 3. Let their Doctrine be examined by the Scriptures and if it be found consonant thereunto it may be received without danger unto the Hearers whatever corrupt Affections the Teachers may be influenced by But if it be not consonant thereunto if it keep not up an harmony in the Analogie of Faith whatever Inspiration or Revelation be pleaded in its Justification it is to be rejected as they also are by whom it is declared This Rule the Apostle Paul confirms by the highest Instance imaginable Gal. 1. 8. If we or an Angel from Heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed And the Apostle shews that for our advantage in this tryal we are to make of Spirits it is good to have a clear conviction of and a constant adherence unto some fundamental Principles especially such as we have reason to think will be the most cunningly attaqued by Seducers Thus because in those dayes the principal design of Satan was to broach strange false Imaginations about the Person and Mediation of Christ endeavouring thereby to overthrow both the one and the other the Apostle adviseth Believers to try the Spirits by this one Fundamental Principle of Truth namely that Jesus Christ is come in the flesh which contains a confession both of his Person and Mediation This therefore Believers were to demand of all new Teachers and Pretenders unto Spiritual Revelations in the first place do you confess that Jesus Christ is come in the flesh and if they immediately made not this confession they never stood to consider their other Pretences but turned from them not bidding them God-speed 2 Joh. 7. 10 11. And I could easily manifest how many pernicious Heresies were obviated in those days by this short Confession of Faith For some of late as Grotius following Socinus and Sâ—lictingius interpreting this coming of Christ in the flesh of his outward mean Estate and Condition and not in the Pomp and Glory of an Earthly King do openly corrupt the Text. His coming in the flesh is the same with the Words being made flesh John 1. 14. or God being manifest in the flesh 1 Tim. 3. 16. That is the Son of God being made partaker of flesh and blood Heb. 2. 14. or taking on him the Seed of Abraham vers 14. That is his being made of a Woman Gal. 4. 4. or his being made of the Seed of David according to the flesh Rom. 1. 3. His being of the Fathers â—s to the flesh Rom 9. 5. And this was directly opposed unto those Heresies which were then risen whose Broachers contended that Jesus Christ was but a Phantasie an Appearance a manifestation of Divine Love and Power denying that the Son of God was really incarnate as the Antients generally testifie And well had it been for many in our dayes had they attended unto such Rules as this But through a neglect of it accompanied with an ungrounded boldness and curiosity they have hearkned in other things to deceiving Spirits and have been engaged beyond a recovery before they have considered that by their cogging deceits they have been cheated of all the principal Articles of their Faith by which if at first they had steadily tryed and examined them they might have been preserved from their Snares Sect. 22 The Jews say well that there was a double tryal of Prophets under the Old Testament the one by their Doctrine the other by their Predictions That by their Doctrine namely whether they seduced Men from the Worship of the true God unto Idolatry belonged unto all individual Persons of the Church Direction for this is given Deut. 13. 2 3. If the Prophet giveth a Sign or a Wonder and it come to pass effect any thing by a seeming presence of an extraordinary Power and say Let us go serve other Gods thou shalt not hearken unto him Let his Signs and Wonders be what they would the People were to try them by what they taught The Judgment upon Predictions was left unto the Sanhedrim for which Directions are given Deut. 18. 20 21 22. And by vertue hereof they falsly and cruelly endeavoured to take away the Life of Jeremiah because he foretold the Ruine of them and their City Chap. 26. v. 11. In the first place though his Sign Wonder or Prediction came to pass yet the Doctrine he sought to confirm by it being false he was to be rejected In the latter the fulfilling of his Sign acquitted him because he taught with it nothing in point of Doctrine that was false The first kind of tryal of the Spirits of Prophets is the Duty of all Believers under the Gospel And those who would deprive them of this Liberty would make Bruits of them instead of Christians unless to believe a Man knows not what
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Wind or any thing invisible with a sensible Agitation 3. Amos 4. 14. Mistakes of the Antients rectified by Hierom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
provoked to abolish the Scripture it self But the Sum and Substance of the Prophetical Work under the Old Testament with the Light Design and Ministry of the Prophets themselves are declared in those Words The Work was to give Testimony unto the Truth of God in the first Promise concerning the Coming of the Blessing Seed This was God's Method First He gave Himself immediately that Promise which was the Foundation of the Church Gen. 3. 15. Then by Revelation unto the Prophets he confirmed that Promise after all which the Lord Christ was sent to make them all good unto the Church Rom. 15. 8. Herewithal they received fresh Revelations concerning his Person and his Sufferings with the Glory that was to ensue thereon and the Grace which was to come thereby unto the Church Whilst they were thus employed and acted by the Holy Ghost or the Spirit of Christ they diligently endeavoured to come to an Acquaintance with the Things themselves in their Nature and Efficacy which were revealed unto them yet so as considering that not Themselves but some Succeeding Generations should enjoy them in their actual Exhibition And whilst they were intent on these things they searched also as far as intimation was given thereof by the Spirit after the Time wherein all these things should be accomplished both when it should be and what Manner of time it should be or what would be the State and Condition of the People of God in those Days This was the Principal End of the Gift of Prophecy and this the principal Work and Employment of the Prophets The first Promise was given by God in the Person of the Son as I have proved elsewhere Gen. 3. 15. But the whole Explication Confirmation and Declaration of it was carryed on by the Gift of Prophecy Sect. 6 The Communication of this Gift began betimes in the World and continued without any known interruption in the Possession of some one or more in the Church at all times during its Preparatory or subservivient Estate After the finishing of the Canon of the Old Testament it ceased in the Judaical Church until it had a revival in John the Baptist who was therefore Greater than any Prophet that went before because he made the nearest Approach unto and the clearest Discovery of the Lord Jesus Christ the End of all Prophecys Thus God spake by the mouth of his Holy Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 70. that were from the Beginning of the World Adam himself had many things revealed unto him without which he could not have Worshipped God aright in that state and condition whereinto he was come For although his Natural Light was sufficient to direct Him unto all Religious Services required by the Law of Creation yet was it not so unto all Duties of that state whereinto he was brought by the giving of the Promise after the entrance of Sin So was he guided unto the Observance of such Ordinances of Worship as were needful for Him and accepted with God as were Sacrifices The Prophecy of Enoch in not only remembred but called over and recorded Jude 14. 15. And it s a matter neither curious nor difficult to demonstrate that all the Patriarchs of Old before the Flood were guided by a Prophetical Spirit in the Imposition of Names on those Children who were to succeed them in the sacred Line Concerning Abraham God expresly saith Himself that he was a Prophet Gen. 20. 7. that is One who used to receive Divine Revelations Sect. 7 Now this Gift of Prophecy was always the immediate Effect of the Operation of the Holy Spirit So it is both affirmed in general and in all the Particular Instances of it In the first way we have the Illustrious Testimony of the Apostle Peter 2 Epist. Chap. 1. v. 20 21. Knowing this first that no Prophecy of Scripture is of any Private Interpretation for the Prophecy came not in Old Time by the Will of Man but Holy Men of God spake as they were moved by the Holy Ghost This is a Principle among Beleivers this they grant and allow in the first Place as that which they resolve their Faith into Namely that the sure word of Prophecy which they in all Things take heed unto v. 19. was not a fruit of any Mens private conceptions nor was Subject to the Wills of Men so as to attain it or exercise it by their own Ability But it was given by Inspiration from God 2 Tim. 3. 16 For the Holy Ghost by acting moving guiding the Minds of Holy Men inabled them thereunto This was the sole Fountain and Cause of all true Divine Prophecy thatever was given or granted to the Use of the Church And in particular the Coming of the Spirit of God upon the Prophets enabling them unto their Work is frequently mentioned Micah declares in his own Instance how it was with them all Chap. 3. 8. But truly I am full of Power by the Spirit of the Lord and of Judgment and of Might to declare unto Jacob his Transgression and to Israel his Sin It was from the Spirit of God alone that he had all his Ability for the discharge of that Prophetical Office whereunto he was called And when God would endow Seventy Elders with a Gift of Prophecy he tells Moses that he would take of the Spirit that was upon him and give unto them for that Purpose that is he would communicate of the same Spirit unto them as was in Him And where it is said at any time that God spake by the Prophets or that the Word of God Came to them of God spake to them it is always intended that this was the immediate Work of the Holy Ghost So says David of Himself The Spirit of the Lord spake by Me or in me and his word was in my Tongue 2 Sam. 23. 2. Hence our Apostle repeating his words ascribes them directly to the Holy Ghost Heb. 3. 7. Wherefore as the Holy Ghost saith to day if you will hear his voice and Chap. 4. 7. Saying in David So the Words which are ascribed unto the Lord of Hosts Isa. 6. 9. are asserted to be the Words of the Holy Ghost Acts 28. 25. He spake to them or in them by his holy Inspirations and he spake by them in his effectual infallible guidance of them to utter declare and write what they received from Him without Mistake or Variation Sect. 8 And this Prophesy as to its Exercise is considered two ways First precisely for the Prediction or foretelling things to Come as the Greek word and the Latine traduced from thence do signify So Prophecy is a Divine Prediction of future things proceeding from Divine Revelation But the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesy is not confined unto any such signification although Predictions from supernatural Revelation are constantly expressed by it But in general â—he word signifies no
their Duties even bodily strength When that also was needful for the Work whereunto he called them Such was his Gift unto Sampson His bodily strength was supernatural a meer effect of the Power of the Spirit of God and therefore when he put it forth in his Calling it is said that the Spirit of the Lord came mightily upon him Judg. 14. 6. Chap. 15. 14. or wrought powerfully in him And he gave him this strength in the way of an Ordinance appointing the growing of his Hair to be the Sign and Pledg of it the Care whereof being violated by him he lost for a season the Gift it self Sect. 25 Fourthly He also communicated Gifts intellectual to be exercised in and about things Natural and Artificial So he endowed Bezaliel and Aholiab with Wisdom and Skill in all manner of curious Workmanship about all sorts of things for the building and beautifying of the Tabernacle Exod. 31. 2 3. Whether Bezaliel were a Man that had before given himself unto the Acquisition of those Arts and Sciences is altogether uncertain But certain it is that his present Endowments were extraordinary The Spirit of God heightned improved and strengthned the Natural Faculties of his Mind to a Perception and Understanding of all the curious Works mentioned in that place and unto a skill how to contrive and dispose of them into their Order deigned by God himself And therefore although the skill and wisdom mentioned differed not in the kind of it from that which others attained by industry yet he received it by an immediate Afflatus or Inspiration of the Holy Ghost as to that degree at least which he was made Partaker of Sect. 27 Lastly The Assistance given unto Holy Men for the Publishing and Preaching of the Word of God to others as to Noah who was a Preacher of Righteousness 2 Pet. 2. 5. for the Conviction of the Word and Conversion of the Elect wherein the Spirit of God strove with Men Gen. 6. 3. and preached unto them that were Disobedient 1 Pet. 3. 19 20. might here also be considered but that the Explanation of his whole Work in the Particular will occur unto us in a more proper place Sect. 28 And thus I have briefly passed through the Dispensation of the Spirit of God under the Old Testament Nor have I aimed therein to gather up his whole Work and all his Actings for then every thing that is praise-worthy in the Church must have been enquired into For all without him is Death and Darkness and Sin All Life Light and Power are from him alone And the instances of things expresly assigned unto him which we have insisted on are sufficient to manifest that the whole Being and Welfare of the Church depended solely on his Will and his Operation And this will yet be more evident when we have also considered those other Effects and Operations of his which being common to both States of the Church under the Old Testament and the New are purposely here omitted because the Nature of them is more fully cleared in the Gospel wherein also their Exemplifications are more illustrious From him therefore was the Word of Promise and the Gift of Prophesie whereon the Church was founded and whereby it was built From him was the Revelation and Institution of all the Ordinances of Religious Whorship from him was that Communication of Gifts and Gracious Abilities which any Persons received for the Edification Rule Protection and Deliverance of the Church All these things were wrought by that one and self-same Spirit which divideth to every Man severally as he will And if this were the state of things under the Old Testament a Judgment may thence be made how it is under the New The principal Advantage of the present State above that which is past next unto the coming of Christ in the Flesh consists in the pouring out of the Holy upon the Disciples of Christ in a larger manner than formerly And yet I know not how it is come to pass that some Men think that neither He nor his Work are of any great use unto us And whereas we find every thing that is good even under the Old Testament assigned unto him as the sole immediate Author of it it is hard to perswade with many that he continues now to do almost any good at all And what he is allowed to have any hand in it is sure to be so stated as that the principal praise of it may redound unto our selves So diverse yea so adverse are the thoughts of God and Men in these things where our Thoughts are not captivated unto the Obedience of Faith But we must shut up this Discourse It is a common saying among the Jewish Masters That the Gift of the Holy Ghost ceased under the second Temple or after the finishing of it Their meaning must be that it did so as to the Gifts of Ministerial Prophesie of Miracles and of Writing the Mind of God by Inspiration for the Use of the Church Otherwise there is no Truth in their Observation For there were afterwards especial Revelations of the Holy Ghost granted unto many as unto Simeon and Anna Luke 1. And others constantly received of his Gifts and Graces to enable them unto Obedience and fit them for their Employments For without a continuance of these supplies the Church it self must absolutely cease General Dispensation of the HOLY SPIRIT with respect unto the New Creation CHAP. II. 1. The Work of the Spirit of God in the New Creation proposed to Consideration The Importance of the Doctrine hereof 2. The plentiful Effusion of the Spirit the great Promise respecting the Times of the New Testament 3. Ministry of Gospel founded in the Promise of the Spirit 4. How this Promise is made unto all Believers 5. Injunction to all to pray for the Spirit of God 6. The solemn Promise of Christ to send his Spirit when he left the Word 7. The ends for which he promised him 8. The Work of the New Creation the principal means of the Revelation of God and his Glory 9. How this Revelation is made in particular herein Sect. 1 VVE are now arrived at that part of our Work which was principally intended in the Whole and that because our Faith and Obedience is principally therein concerned This is the Dispensation and Work of the Holy Ghost with respect to the Gospel or the New Creation of all things in and by Jesus Christ. And this if any thing in the Scripture is worthy of our most diligent Enquiry and Meditation nor is there any more important Principle and Head of that Religion which we do profess The Doctrine of Being and Unity of the Divine Nature is common to us with the rest of Mankind and hath been so from the Foundation of the World however some like bruit Beasts have herein also corrupted themselves The Doctrine of the Trinity or the Subsistence of three Persons in the one Divine Nature or Being was known to
Method and ways of Expression which may be varied as they are found to be of Advantage unto them that are to be instructed yet for the substance of the Doctrine they taught the same which hath been preached amongst us since the Reformation which some have ignorantly traduced as novel And the whole of it is nobly and elegantly exemplifyed by Austin in his Confessions wherein he gives us the Experience of the Truth he had taught in his own Soul And I might follow their footsteps herein and perhaps should for some Reasons have chosen so to have done but that there have been so many differences raised about the Explication and Application of these Terms and Distinctions and the Declaration of the nature of the Acts and Effects of the Spirit of Grace intended in them as that to carry the Truth through the intricate perplexities which under these notions have been cast upon it would be a longer Work than I shall here ingage into and too much divert me from my principal intention I shall therefore in general refer the whole Work of the Spirit of God with respect unto the Regeneration of sinners unto two Heads First that which is preparatory for it and secondly that which is effective of it That which is preparatory for it is the Conviction of sin This is the Work of the Holy Spirit John 16. 8. 9. And this also may be distinctly referred unto three Heads 1 A Discovery of the True Nature of Sin by the ministry of the Law Rom. 7. 7. 2 An Application of that discovery made in the Mind or Understanding unto the Conscience of the sinner 3 The Excitation of Affections suitable unto that Discovery and Application Acts 2. 37. But these Things so far as they belong unto our present Design have been before insisted on Our principal Enquiry at present is after the Work it self or the nature and manner of the working of the Spirit of God in and on the Souls of Men in their Regeneration And this must be both negatively and positively declared Sect. 7 First The Work of the Spirit of God in the Regeneration of sinners or the quickning of them who are dead in trespasses and sins or in their first Saving Conversion to God doth not consist in a Moral Swasion only By Swasion we intend such a perswasion as may or may not be effectual so absolutely we call that only perswasion whereby a Man is actually perswaded Concerning this we must consider 1 What it is that is intended by that Expression and wherein its Efficacy doth consist and 2. prove that the whole Work of the Spirit of God in the Conversion of sinners doth not consist therein And I shall handle this matter under this Notion as that which is known unto those who are conversant in these things from the writings of the ancient and modern Divines For it is to no purpose to endeavour the reducing of the extravagant confused Discourses of some present Writers unto a certain and determinate stating of the things in difference among us That which they seem to aim at and conclude may be reduced unto these Heads 1. That God administers Grace unto all in the Declaration of the Doctrine of the Law and Gospel 2. That the Reception of this Doctrine the Belief and Practice of it is enforced by Promises and Threatnings 3. That the things revealed taught and commanded are not only good in themselves but so suited unto the Reason and Interest of Mankind as that the Mind cannot but be disposed and enclined to receive and obey them unless overpowered by Prejudices and a Course of Sin 4. That the Consideration of the Promises and Threatnings of the Gospel is sufficient to remove these prejudices and reform that Course 5. That upon a compliance with the Doctrine of the Gospel and Obedience thereunto Men are made partakers of the Spirit with other Priviledges of the New Testament and have a Right unto all the Promises of the present and future Life Now this being a perfect systeme of Pelagianism condemned in the ancient Church as absolutely exclusive of the Grace of our Lord Jesus Christ will be fully removed out of our way in our present Discourse though the loose confused expressions of some be not considered in particular For if the Work of our Regeneration doth not consist in a Moral Swasion which as we shall see contains all that these Men will allow to Grace their whole Fabrick falls to the ground of its own accord Sect. 8 1. As to the nature of this Moral Swasion two things may be considered 1. The Means Instrument and Matter of it and this is the Word of God the Word of God or the Scripture in the Doctrinal Instructions Precepts Promises and Threatnings of it This is that and this is that alone whereby we are commanded pressed perswaded to turn our selves and live to God And herein we comprize the whole both the Law and the Gospel with all the Divine Truths contained in them as severally respecting the especial Ends whereunto they are designed For although they are distinctly and peculiarly suited to produce distinct Effects on the Minds of Men yet they all joyntly tend unto the general end of guiding Men how to live unto God and to obtain the enjoyment of him As for those Documents and Instructions which Men have concerning the Will of God and the Obedience which he requires of them from the Light of Nature with the Works of Creation and Providence I shall not here take them into Consideration For either they are solitary or without any super-addition of instructive Light by Revelation and then I utterly deny them to be a sufficient outward means of the Conversion of any one Soul or they may be considered as improved by the written Word as dispensed unto Men and so they are comprized under it and need not to be considered apart We will therefore suppose that those unto whom the Word is declared have antecedaneously thereunto all the help which the Light of Nature will afford Sect. 9 2. The principal way of the Application of this means to produce its Effect on the Souls of Men is the Ministry of the Church God hath appointed the Ministry for the Application of the Word unto the Minds and Consciences of Men for their Instruction and Conversion And concerning this we may observe two things 1. That the Word of God thus dispensed by the Ministry of the Church is the only ordinary outward means which the Holy Ghost maketh use of in the Regeneration of the Adult unto whom it is preached 2. That it is every way sufficient in its own kind that is as an outward means For the Revelation which is made of God and his Mind thereby is sufficient to teach Men all that is needful for them to believe and do that they may be converted unto God and yeeld him the Obedience that he requires Hence two things do ensue 1. That the use of those
spiritual Life Strength and Nourishment made unto every Member of the Body unto its Encrease Growth and Edification for we are members of his body of his flesh and of his bones Chap. 5. 30. being made out of him as Eve was out of Adam yet so continuing in him as to have all our Supplyes from him we in him and he in us as he speaks Joh. 14. 20. And Col. 2. 19. it is expressly affirmed that from him the Head there is Nourishment ministred unto the Body unto its Encrease with the Encrease of God And what this Spiriritual Nourishment supplyed unto the Souls of Believers for their Encrease and Growth from Christ their Head can be but the Emanation from his Person and Communication with them of that Grace which is the Principle and Spring of all Holiness and Duties of Evangelical Obedience none have as yet undertaken to declare And if any do deny it they do what lies in them to destroy the Life and overthrow the Faith of the whole Church of God Yea upon such a blasphemous Imagination that there could be an Intercision for one Moment of Influences of spiritual Life and Grace from the Person of Christ unto the Church the whole must be supposed to dye and perish and that Eternally Sect. 70 4 The whole of what we assert is plainly and evidently proposed in sundry instructive Allusions which are made use of to this purpose The principal of them is that both laid down and declared by our Saviour himself Joh. 15. 1. 4 5. I am the true Vine and my Father is the Husbandman Abide in me and I in you As the Branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me I am the Vine and ye are the Branches he that abideth in me and I in him the same bringeth forth much fruit for without me or severed from me apart from me ye can do nothing The Natural in-being of the Vine and Branches in each other is known unto all with the Reason of it and so is the Way whereby the in-being of the Branches in the Vine is the Cause and Means of their Fruit-bearing It is no otherwise but by the Communication and Derivation of that Succus i. e. Juyce and Nourishment which alone is the Preservative of Vegetative Life and the next Cause of Fruit-bearing In this Juyce and Nourishment all Fruit is Virtually yea also as to the first matter and substance of it In and by the Branch it is only formed into its proper Kind and Perfection Let any thing be done to intercept this Communication from the Vine unto any Branch and it not only immediately looseth all its Fruit-bearing Power and Vertue but its self also withereth and dyeth away And there is a mutual acting of the Vine and Branches in this matter Unto the Vine it self it is Natural from its own Fullness to communicate Nourishment unto the Branches it doth it from the Principle of its Nature And unto the Branches it is also Natural to draw and derive their Nourishment from the Vine Thus is it saith the Lord Christ unto his Disciples between me and you I am the Vine saith he and ye are the Branches and there is a mutual in-being between us I am in you and ye are in me by vertue of our Union That now which is expected from you is that you bring forth Fruit that is that you live in Holiness and Obedience unto the Glory of God Unless you do so you are no true real Branches in me whatever outward Profession you may make of your so being But how shall this be effected How shall they be able to bring forth Fruit This can be no otherwise done but by their abiding in Christ and thereby continually deriving spiritual nourishment that is Grace and supplyes of Holiness from him For saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate or apart from me ye can do nothing of this kind And that is because nothing becomes Fruit in the Branch that was not Nourishment from the Vine Nothing is Duty nothing is Obedience in Believers but what is Grace from Christ communicated unto them The Preparation of all fructifying Grace is in Christ as the Fruit of the Branches is naturally in the Vine And the Lord Christ doth spiritually and voluntarily communicate of this Grace unto all Believers as the Vine communicates its Juyce unto the Branches naturally And it is the new Nature of Believers to derive it from him by Faith This being done it is in them turned into particular Duties of Holiness and Obedience Therefore it is evident that there is nothing of Evangelical Holiness in any one Person whatever but what is in the Vertue Power and Grace of it derived immediately from Jesus Christ by vertue of Relation unto him and Union with him And it may be enquired Whether this be so with Moral Vertue or no. The same is taught by our Apostle under the Similitude of an Olive-tree and its Branches Rom. 11. As also where he is affirmed to be a living Stone and Believers to be built on him as lively Stones into a spiritual House 1 Pet. 2. 4 5. Sect. 71 Particular Testimonies do so abound in this Case as that I shall only name some few of them Joh. 1. 15. He is full of Grace and Truth And of his fulness have all we received and grace for grace It is of the Person of Christ or the Word made Flesh the Son of God Incarnate that the Holy Ghost speaketh He was made Flesh and dwelt among us full of Grace and Truth It is not the Fulness of the Deity as it dwelt in him personally that is here intended but that which was in him as he was made flesh that is in his Humane Nature as inseparably united unto the Divine An All-fulness that he received by the good pleasure or voluntary Disposal of the Father Col. 1. 19. and therefore belongeth not unto the Essential Fulness of the Godhead And as to the Nature of this Fulness it is said to consist in Grace and Truth that is the Perfection of Holiness and Knowledge of the whole Mind Counsel and Mystery of the Will of God Of this Fulness do we receive Grace for Grace all the Grace in every Kind whereof we are made partakers in this World That this Fulness in Christ expresseth the unconceivable Fulness of his Humane Nature by vertue of his indissolute Personal Union with all Graces in their perfection wherein he received not the Spirit by measure Joh. 3. 34. is as I suppose by all Christians acknowledged I am sure cannot be denyed without the highest Impiety and Blasphemy Hence therefore the Holy Ghost being witness do we derive and receive all our Grace every one according to his Measure Ephes. 4. 7. Wherefore Grace is given unto the Lord Christ in an immeasurable Perfection by vertue of his Personal Vnion Col. 2. 9. and from him is it derived unto
there is a vertue and Efficacy in the Death of Christ unto this purpose cannot be denyed without a Renuntiation of all the Benefits thereof On the one hand the Scripture tells us that he is our Life our Spiritual Life the Spring Fountain and Cause of it we have nothing therefore that belongs thereunto but what is derived from him They cast themselves out of the verge of Christianity who suppose that the Lord Christ is no otherwise our Life or the Authour of Life unto us but as he hath revealed and taught the way of Life unto us He is our Life as he is our Head And it would be a sorry Head that should onely teach the feet to go and not communicate strength to the whole Body so to doe And that we have real influences of Life from Christ I have sufficiently proved before Unto our spiritual Life doth ensue the Death of sin for this on the other hand is peculiarly assigned unto his Death in the Testimonies before produced This therefore is by vertue derived from Christ That is in an especial manner from his Death as the Scripture testifies Sect. 35 All the Enquiry is How the Death of Christ is applyed unto us or which is the same How we apply our selves to the Death of Christ for this purpose And I answer We do it two wayes 1 By Faith The way to derive Vertue from Christ is by touching of him So the diseased Woman in the Gospel touched but the Hemme of his Garment and Vertue went forth from him to stay her Bloody Issue Math. 9. 22. It was not her Touching him outwardly but her Faith which she acted then and thereby that derived Vertue from him For so our Saviour tells her in his Answer Daughter be of good Comfort thy Faith hath made thee whole But unto what End was this touching of his Garment It was only a Pledge and Token of the particular Application of the healing Power of Christ unto her Soul or her Faith in him in particular for that End For at the same time many thronged upon him in a presse so as his Disciples marvelled he should ask who touched his Cloaths Mark 5. 30 31. yet was not any of them advantaged but the poor sick Woman A great Emblem it is of common Profession on the one hand and especial Faith on the other Multitudes presse and throng about Christ in a Profession of Faith and Obedience and in the real performance of many Duties but no Vertue goeth forth from Christ to heal them But when any one though poor though seemingly at a distance gets but the least touch of him by especial Faith this Soul is healed This is our Way with respect unto the Mortification of Sin The Scripture assures us that there is Vertue and Efficacy in the Death of Christ unto that End The Means whereby we derive this Vertue from him is by Touching of him that is by Acting Faith on him in his Death for the Death of Sin Sect. 36 But how will this effect it how will sin be mortified hereby I say how by what Power and Vertue were they healed in the Wilderness who looked unto the Brazen Serpent was it not because that was an Ordinance of God which by his Almighty Power he made effectual unto that purpose The Death of Christ being so as to the Crucifying of sin when it is looked on or applyed unto by Faith shall not Divine Vertue and Power go forth unto that End The Scripture and Experience of all Believers give Testimony unto the Truth and Reality thereof Besides Faith it self as acted on the Death of Christ hath a peculiar Efficacy unto the subduing of sin for beholding him thereby as in a Glass we are changed into the same Image 1 Cor. 3. 18. And that which we peculiarly behold we are peculiarly transformed into the Likeness of And moreover it is the only Means whereby we Actually derive from Christ the Benefits of our Vnion with him from thence we have all Grace or there is no such thing in the World And the Communication of it unto us is in and by the Actual Exercise of Faith principally So it being acted with respect unto his Death we have Grace for the Killing of sin and thereby become dead with him Crucified with him Buryed with him as in the Testimonies before produced This is that which we call the Application of the Death of Christ unto us or our Application of our selves to the Death of Christ for the Mortification of sin And they by whom this Means thereof is despised or neglected who are ignorant of it or do Blaspheme it must live under the Power of sin unto what Inventions soever they turn themselves for Deliverance According as we abide and abound herein will be our success Those who are careless and remiss in the Exercise of Faith by Prayer and Meditation in the Way described will find that Sin will keep its ground and maintain so much Power in them as shall issue in their perpetual Trouble And men who are much conversant with the Death of Christ not in Notions and Lifeless Speculations not in Natural or Carnal Affections like those which are raised in weak Persons by Images and Crucifixes but by holy Actings of Faith with respect unto what is declared in the Scripture as to its Power and Efficacy will be implanted into the Likeness of it and experience the Death of sin in them continually Sect. 37 2 We do it by Love Christ as Crucified is the great Object of our Love or should so be For he is therein unto sinners altogether Lovely Hence one of the Ancients cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Love is crucified and why doe I stay behind In the Death of Christ do his Love his Grace his Condescension most gloriously shine forth We may therefore consider three things with respect unto this Love 1 The Object of it 2 The Means of the Representation of that Object unto our Minds and Affections 3 The Effects of it as to the Case in hand The Object of it is Christ himself in his unsearchable Grace his unspeakable Love his infinite Condescension his patient Suffering and victorious Power in his Death or dying for us It is not his Death absolutely but himself as all these Graces conspicuously shine forth in his Death which is intended And there are various Wayes whereby this may be represented unto our Minds Sect. 38 1 Men may doe it unto themselves by their own Imaginations They may frame and fancy dolorous things unto themselves about it which is the way of Persons under deep and devout Superstitions But no Love in sincerity will ever be ingenerated towards Jesus Christ hereby 2 It may be done by others in pathetical and tragical Declarations of the Outward part of Christs sufferings Herein some have a great faculty to work upon the Natural Affections of their Auditors And great Passions accompanyed with Tears and Vows may be so excited
is a purging of Sin which consists in the Legal Expiation of it in making Attonement Heb. 1. 3. But the purging of a Sinner or of the Conscience is by Real Efficiency in Sanctification which is here declared to be one End of the Oblation of Christ. So where he is said to wash us from our Sins in his own Blood namely as shed and offered for us Rev. 1. 5. it is not only the Expiation of Guilt but the Purification of Filth that is intended Sect. 4 The Way and Manner how Holiness is Communicated unto us by vertue of the Death and Oblation of Christ I have shewed before at large and shall not therefore here again insist upon it I shall only observe that Holiness being one especial End for which Christ gave himself for us or Offered himself unto God for us without a Participation thereof it is impossible that we should have the least Evidence of an Interest in his Oblation as to any other End of it And as for those who are never made Holy Christ never dyed or Offered himself for them I cannot understand what Advantage it is unto Religion to affirm that the most of them for whom Christ dyed as a Priest or offered himself an Oblation to God shall have no Benefit thereby as to Grace or Glory and incomparably the most of them without any especial Fault of their own as never hearing of him Neither can I find in the Scripture a double Design of Christ in giving himself for Mankind towards some that they may be redeemed from all Iniquity and purified to be his peculiar Ones towards others that they may yet be left under the Guilt and Power of their Sins And it evacuates the force of the Motive unto the Necessity of Holiness from the Consideration of the Oblation of Christ where men are taught that Christ offered himself a Sacrifice for them who are never made Holy Wherefore I say no unholy person can have any certain Evidence that he hath an Interest in the Oblation of Christ seeing he gave himself to purifie them for whom he was Offered Sect. 5 The Intercession of Christ which is his second Sacerdotal Act hath also the same End and is Effectual to the same Purpose It is true he doth Intercede with God for the Pardon of Sin by vertue of his Oblation whence he is said to be our Advocate with God to comfort us in case of Surprizals by sin 1 John 1. 1 2. But this is not all he designeth therein He Intercedes also for Grace and supplyes of the Spirit that we may be made and kept Holy See John 17. 15 17. Sect. 6 Secondly As to the Prophetical Office of Christ the Church or Men alone are its immediate Object and of all the Acts and Duties of it He is therein Gods Legate and Ambassador his Apostle and Messenger unto us Whatever he doth as a Prophet he doth it with us and towards us in the Name of God And there are two Parts or Works of Christ in this Office relating onely to the Doctrine he taught 1 The Revelation of God in his Name and Love in the Mystery of his Grace and Goodness of Truth by his Promises that we may believe in him 2 The Revelation of God in his Will and Commands that we may obey him For the first wherein indeed his Prophetical Office was principally exercised see John 1. 18. Chap. 1. 2. John 17. 6. The Revelation of the Preceptive Will of God made by Jesus Christ may be considered two wayes 1. As he was peculiarly sent to the House of Israel the Minister of the Circumcision for the Truth of the Promises of God unto the Fathers Rom. 15. 8. 2 With respect unto the whole Church of all Ages 1 The first which took up much of his personal Ministry in the Flesh consisted in the Declarations Exposition and Vindication that he gave unto the Church of Divine Precepts for Obedience which had been given before God had from the Beginning and in especial Manner at the Promulgation of the Law on Sinai and the ensuing Expositions of it by the Prophets given Excellent Precepts for Holiness and Obedience But the People unto whom they were given being carnal they were not able to bear the spiritual Light and Sence of them which was therefore greatly Veyled under the Old Testament Not only the Promises but the Precepts also of the Law were then but obscurely apprehended Besides the Church being grown corrupted there were solemn Expositions of Gods Commands received amongst them whose sole Design was to accommodate them unto the Lusts and Sins of men or to exempt men if not totally yet in many Instances from an Obligation unto Obedience to them Our Blessed Saviour applyes himself in the Discharge of his Prophetical Office with respect unto the End of the Command which is our Holy Obedience unto both these in the Declaration of its Excellency and Efficacy Sect. 7 And first he declares the inward spiritual Nature of the Law with its respect unto the most secret Frames of our Hearts and Minds with the least Disorder or Irregularity of our Passions and Affections And then secondly he declares the true Sence of its Commands their Nature Signification and Extent vindicating them from all the corrupt and false Glosses which then passed current in the Church whereby there was an Abatement made of their Efficacy and an Indulgence granted unto the Lusts of Men. Thus they had by their Traditional Interpretation restrained the Sixth Commandment Thou shalt not Kill unto actual Murder and the Seventh Thou shalt not commit Adultery unto actual Vncleanness as some now would restrain the Second Commandment unto the Making of Images and Worshipping them excluding the primary Intent of the Precept restraining all Means and Manners of Worship unto Divine Institution How in his Doctrine he took off these Corruptions we may see Matth. 5. 21 22 27 28. Sect. 8 Thus he restored the Law to its pristine Crown as the Jews have a Tradition that it shall be done in the Dayes of the Messiah Herein did the Lord Christ place the Beginning of his Prophetical Office and Ministry Matth. 5. 6 7. He opened unveyled explained and vindicated the Preceptive part of the Will of God before Revealed to the End that by a Complyance therewith we should be Holy The full Revelation of the Mind and Will of God in the Perfection and Spirituality of the Command was reserved for Christ in the Discharge of his Office And he gave it unto us that we might have a perfect and compleat Rule of Holiness This therefore was the immediate End of this Work or Duty of the Office of Christ. And where we Answer it not we reject that great Prophet which God hath sent to which Excision is so severely threatned Sect. 9 2 The second part of this Office or the Discharge of it with respect unto the Church of all Ages which takes in the Ministry of the Apostles as
Divinely inspired by him consisted in the Revelation of those Duties of Holiness which although they had a general Foundation in the Law and the Equity of them was therein established yet could they never have been known to be Duties in their especial Nature Incumbent on us and Necessary unto us but by his Teachings and Instructions Hence are they called Old and New Commandements in distinct sences such are Faith in God through himself Brotherly love Denyal of our selves in taking up the Cross doing Good for Evil with some others of the same Kind And how a great part of Evangelical Holiness consists in these things is known Besides he also teacheth us all those Ordinances of Worship wherein our Obedience unto him belongs unto our Holiness also whereby it is enlarged and promoted This I say is the Nature and End of the Prophetical Office of Christ wherein he Acts towards us from God and in his Name as to the Declaration of the Will of God in his Commands And it is our Holiness which is his only End and Design therein So it is summarily represented Tit. 2. 10 11 12. Sect. 10 There are three things considerable in the Doctrine of Obedience that Christ teacheth 1 That it reacheth the Heart it self with all its inmost and secret Actings and that in the first place The Practice of most goes no further but unto Outward Acts the Teachings of many goe no further or at best unto the Moderation of Affections But he in the first place requires the Renovation of our whole Souls in all their Faculties Motions and Actings into the Image of God 1 Joh. 3. 1. Ephes. 4. 23 24 25. 2 It is Extensive There is nothing in any kind pleasing to God conformable to his Mind or complyant with his Will but he requires it nothing crooked or perverse or displeasing to God but it is forbidden by him It is therefore a perfect Rule of Holiness and Obedience 3 Clearness Perspicuity and Evidence of Divine Truth and Authority in all Sect. 11 First Hereby I say the Doctrine of Christ for universal Obedience in all the Duties of it becomes to be absolute every way compleat and perfect And it is a notable Effect of the Atheistical Pride of Men that pretending to design Obedience at least in Moral Duties unto God they betake themselves unto other Rules and Directions as either more plain or full or efficacious than those of the Gospel which are the Teachings of Christ himself as the great Prophet and Apostle sent of God to instruct us in our Duty Some goe to the Light of Nature and the Use of Right Reason that is their own as their Guide and some adde the Additional Documents of the Philosophers They think a Saying of Epictetus or Seneca or Arrianus being wittily suited to their Fancies and Affections to have more Life and Power in it than any Precepts of the Gospel The Reason why these things are more pleasing unto them than the Commands and Instructions of Christ is because proceeding from the Spring of Natural Light they are suited to the Workings of natural Fancy and Understanding but those of Christ proceeding from the Fountain of Eternal spiritual Light are not comprehended in their Beauty and Excellency without a Principle of the same Light in us guiding our Vnderstandings and influencing our Affections Hence take any Precept general or particular about Moral Duties that is materially the same in the Writing of Philosophers and in the Doctrine of the Gospel not a few preferre it as delivered in the first way before the latter Such a Contempt have men risen unto of Jesus Christ the Wisdom of God and the great Prophet of the Church When he entred upon his Office the Voyce came from the Excellent Glory This is my Beloved Son hear him This succeeded into the Room of all those terrible Appearances and dreadfull Preparations which God made use of in the giving of the Law For he gave the Law by the Ministry of Angels who being meer Creatures he manifested the Dread of his own Presence among them to give Authority unto their Ministrations But when he came to Reveal his Will under the Gospel it being to be done by him in whom dwelt the Fulness of the Godhead Bodily and who was intrusted himself with all Divine Power he did no more but indigitate or declare which was the Person and give us a Command in General to hear him And this he did with respect unto what he had fixed before as a Fundamental Ordinance of Heaven namely that when he should raise up and send the great Prophet of the Church whosoever would not hear him should be cut off from the people A Complyance therefore with this Command in hearing the Voyce of Christ is the Foundation of all Holiness and Gospel Obedience And if men will be moved neither with the Wisdom nor Authority nor Goodness of God in giving us this Command and Direction for our Good nor with the Consideration of the Endowments and Faithfulness of Jesus Christ the Son of God in the Discharge of his Prophetical Office nor from the Remembrance that it is He and not Epictetus or Seneca or Plato to whom at the Last Day they must give their Account so as to take him alone for their Guide in all Obedience unto God and Duty among themselves they will find when it is too late that they have been mistaken in their Choyce Sect. 12 Let us suppose if you please at present for the sake of them who would have it so that all our Obedience consists in Morality or the Dutyes of it which is the Opinion of as one well calls them our Modern Heathens from whence or whom shall we learn it or to whom shall we goe for Teaching and Instruction about it Certainly where the Instruction or Systeme of Precepts is most plain full perfect and free from Mistakes where the manner of Teaching is most Powerfull and Efficacious and where the Authority of the Teacher is greatest and most unquestionable there we ought to apply our selves to Learn and be guided In all these Respects we may say of Christ as Job said of God Who teacheth Like him Job 36. 22. Then probably shall we be Taught of God when we are Taught by him The Commands and Precepts of Duties themselves which are given us by the Light of Nature however improved by the Wits and Reasons of contemplative men are many wayes Defective Sect. 13 For 1 The utmost Imaginations of Men never reached unto that wherein the Life and Soul of Holiness doth consist Namely the Renovation of our lapsed Natures into the Image and Likeness of God Without this whatever Precepts are given about the Moderation of Affections and Duties of Moral Holiness they are lifeless and will prove useless And hence it is that by all those Documents which were given by Philosophers of Old the Nature of no one individual Person was ever renewed what Change soever was wrought
man the Breath of Life 75 12 Burden of the Lord whence that Name was given to Prophesies 107 14 Burden and danger of Government 117 C. What it is to Call Jesus Lord 34 2 Calumny against the Doctrine of Justification refuted 365 6 Two-fold Capacity in the Mind with respect unto spiritual things 220 29 Carnal Mind in all Mankind by Nature 243 14 Causes of the Purification of Sin 382 1 Certainty of Outward Voyces from Internal Light 106 12 Secret Chambers where Christ is not what is intendedâ—y them 152 15 Characters of Divine Truth on all Divine Inspirations 105 10 Cherishing and Acting the Principle of Holiness the great Means of Mortification of Sin 485 22 Childhood the Vanity thereof 289 4 To say Christ is the Lord what it includes and how we are enabled thereunto 5 3 Christ in no sense the Son of the Holy Spirit 133 11 Christ raised from the dead by the Holy Ghost 148 Christ how he is our Life 247 23 Christ not defiled with our defilements 406 16 Christ how he is made unto us Sanctification 445 c. Christ the exemplary Cause of our Holiness 447 54 Christ an Head of Influence unto the Church 451 64 Christ only to be heard if we would learn Obedience 559 11 Circumcision of the Heart wherein it consists 275 41. 418 11 Church of the Jewes first fell by Idolatry 25 27 Head of the Church first respected in the New Creation 128 1 Churches how at first founded and built by the Holy Ghost 6 6 Cleansing our selves from Sin our Duty 371 1 Cleansing from Sin how to be prayed for 372 3 Cleansing in Profession and Reality in Signification and Efficacy 380 No Cleansing of Sin meerly by our own Endeavours 398 13 Collation of the Spirit on Christ how a present and how a Continued Act 141 5 The commands of God how possible unto us 220 30 Commands of the Covenant respect the power administred in the Covenant 432 30 Commands of Duty when not grievous 446 53 Commands of Obedience belonging unto the Old Covenant and their Ends 534 3 Commands for Obedience how proportioned unto our Abilities 543 19 Commands for Holiness whence just and equal 550 31 Commands for Holiness multiplyed and why 551 34 Respect unto the Command the formal Reason of Obedience 533 2 How the Holy Spirit comes on men 89 90 16 Coming of Christ in the flesh the first and principal Promise of the Old Testament 8 9 Communication of spiritual things from Christ by the Spirit 161 6 Communication of the Vertue of the Blood of Christ unto our Souls by the Holy Spirit 390 6 Communication from God to his Creatures Two-fold 541 64 All Communications in a way of Grace through Christ 452 65 Communion with God by the Gospel the nature manner and way of it 163 6 Communion between God and Believers by real Operation of the Holy Ghost 164 6 Complaints of Sin in Prayer derided 491 30 Compleating Acts ascribed in all Divine Operations to the Holy Spirit 69 3 What comprehension Prophets had of Divine Revelations 103 10 Conception of Christ in the Womb Instantaneous 133 13 Conception of Christ how assigned to the Holy Spirit how to the Blessed Virgin 134 14 Conclusions to be made from the Doctrine of Election 531 25 Concupiscence gets strength by Age 290 6 Condition of all unregenerate Persons absolutely the same 178 12 Confluence of Trouble on the Lord Christ in the Course of his Ministry 142 Conformity unto God the Honour of the Soul 376 5 Conformity unto God wherein it consists 419 13 Conformity unto the Death of Christ wherein it consists 493 33 Conformity to God our onely Glory 503 10 Conscience how affected with Convictions 200 17 Consistency of Commands and Promises proved 336 14 Glorious Consequences of the Miraculous Conception of the Body of Christ 135 Consequences falsely charged on the Doctrine of the Gospel 507 16 Considerations of Grace and the true Spring of all spiritual Diligence 346 7 Considerations of the Nature and End of Sin subservient unto Mortification 496 39 Spiritual consolations unto whom they do belong 359 Consolation of Believers from the Eternal Continuance of Grace 329 11 Constancy in Holy Duties a necessary consequent of a Principle of Holiness 426 20 Constitution no excuse for sin 369 Contemplation an effect of Love 514 26 Contempt of the Gospel whence 224 37 Contempt of Regeneration in many 205 1 Contempt of the World from the Consideration of Electing Love 528 19 Contest in the World about the Lord Christ how managed on each side 149 13 Continuation of the Work of the Holy Ghost in the Church 123 4 Contrary Dispositions and Inclinations in Believers the Nature of them and whence they are 428 24 Difficulty of Conversion not onely from a Custom of sinning 253 1 Conversion to God not meerly an Act of our own Wills 262 20 Way and Means of Conversion according to the Old and New Pelagians 267 Work of the Spirit in Conversion how declared by some and derided by others 341 39 Conviction of Sin antecedaneous to Conversion 195 8 Convictions of Sin how they are lost 196 9 Wayes whereby Convictions are lost exâ—â—â—â— in Austin 296 15 16 The Nature of the Conviction of Sin 297 18 Convictions variously used and abused 364 Conviction of the Defilement of Sin necessary antecedently unto its Purification 387 5 Evidence of Duties proceeding onely from the Power of Convictions 426 20 Corruption of the Mind expressed by Darkness 209 11 Corruption of Nature working early in Infancy 288 3 Common Notions of Good and Evil remaining in Corrupted Nature and their use 293 11 Corrupted Reason depraves the whole Mystery of the Gospel 325 8 Creating of the Body of Christ out of the substance of the Virgin compared with the Creation of the first man out of the dust of the Earth 132 Creation assigned distinctly to each Person in the Trinity 69 1 Creation of Man the Parts and Degrees of it 74 75 10 New Creation how effected by the Holy Spirit 98 1 New Creation the work whereby God designed to glorifie himself principally in this World 126 8 New Creation how assigned unto the Father Son and Spirit distinctly 126 9 Old and New Creation compared 172 1 Creatures above and below why called Gods Host 71 6 New Creature what it is and wherein it consists 183 20 New Creature supported and acted by the Holy Spirit 466 7 Cure of Idolatry by the Captivity 25 27 Cyrus how Anoynted of God 77 15. 118 22 D. Danger of Mistakes about Regeneration 190 State of Darkness and Blindness by Nature 206 4 Spiritual Darkness the Nature of it 207 7 Darkness Objective and Subjective 208 8 Spiritual Darkness working by Enmity and its Effects 230 49 Dead Works what they are and whence so called 246 22 Men said to be Dead in Sin with respect to the Life we had in Adam 242 11 Work of the Spirit towards the Humane Nature
of Christ in the State of the Dead 146 10 Death Natural what it is 240 5 Death Natural and Spiritual wherein they differ and wherein they agree 243 13 Death of Christ applyed by the Spirit for the Mortification of Sin 492 33 Spiritual Death Two-fold 239 2 Decayes in Grace to be found in many 353 Deceits practical about Holiness 420 Dedication unto God in what sence it is Sanctification 324 7 Deep Things of God what and how searched by the Spirit 56 19 Defilement of Sin wherein it doth consist 374 4 Degrees of Prophecy fancied by the Jewes rejected 105 11 Degrees in Holiness and growth in Grace whereon they do depend 167 10 Deliverances means of Conviction 294 13 Delight an Effect of Love 514 27 Delight in Sinners as sinning the highest degree of Shamelesness 397 398 How the Spirit of God departed from Saul 37 11 How the Holy Spirit departeth from Men. 91 19 Natural Depravation discovers the Nature of the Grace of Conversion 279 48 Depravation of the Mind how removed 282 52 Depravation of the Mind by Sin what it is and wherein it doth consist 209 13 Description of Sanctification 338 2 Spiritual Desertions and the Nature of them by some Derided 92 19 Design of the Gospel what it is 330 13 Design to be like unto God the Life of Holiness 503 11 Desires of Heaven of what sort they ought to be 512 21 Despisers of God who are so 538 11 Destruction of Sin in the Root and Principle our great Duty 405 Determination of the Will as a free Principle by Grace proved 284 55 Diabolical Pride in Scoffing at the Humiliation of Sinners 405 Difference between receiving Doctrines Notionally and Things really 219 28 Difference about Free-will stated and debated 434 34 Difference between a Spiritual Life and a Life of Moral Vertue 408 17. 414 6 Difference in Religion before the Entrance of Sin and afterwards 461 81 Differences between the life of Adam in Innocency and the life of Grace in Christ. 241 9 Differences about Regeneration none in it 178 12 Different Operations and Effects of one and the same Spirit 38 12 Different degrees of Graces 340 4 Difficulties of Faith 401 13 Difficulties in Duties from sundry Causes 438 39 Difficulty and Necessity of the Work of Mortification 480 13 Dignity of Professors wherein it consists 511 20 Diligence required in the Exercise of Grace 354 Discerning of Spirits an extraordinary Gift at the first 18 22 Discovery of Graces of Holiness springing from Election 443 46 Discovery of a false Foundation of Duties 364 Dispensation of the Spirit not consined unto the first times of the Church 25 28 Dispensation of the Spirit in general declared 79 80 1 2 3. Take away the Dispensation of the Spirit and the whole Church is ruined 157 Disposition of the Soul unto Acts and Duties of Holiness from an inward Principle 423 16 No Disposition unto spiritual Life in a State of spiritual Death 250 29 A Gracious Disposition expressed by Fear Love and Delight 427 17 Depraved Disposition in the Mind by Nature 215 20 Dispositions unto Regeneration of what sort 191 1 Natural Dispositions of some more sedate than of others 568 4 Disquisitions after God by the Light of Nature and their success 230 48 Distinct Operations ascribed unto the distinct Persons in the Trinity 45 4 Manifestation of the Distinction of Persons in the Divine Nature a great End in the Work of the New Creation 155 2 Distresses upon Conviction of Sin 302 27 Distribution of spiritual Gifts 6 5 Distributions of Grace used by the Ancients 255 6 Disturbance on Divine Revelations whence it proceeds 103 9 Diversity of Gifts an Occasion of Differences in the Churches 7 7 Knowledge of Divine things in their Operations and Effects 20 24 Divine voluntary Actings constantly ascribed unto the Holy Spirit in the Scripture 49 10 Divine Persons succeeded not to each other in their Operations 70 3 Divine Nature in Christ acted not as his Soul 137 2 No true Apprehension of Divine Goodness but in Christ. 229 36 Division of the Holy Spirit in what sence spoken of 93 20 Doctrine of the Spirit of God the second great Principle of the Spirit 8 9 Doctrine of the Spirit the Life of all saving Truth 33 8 Doctrine of the Trinity despised by many 45 4 Doctrine of Regeneration variously described 196 10 Doctrine of some men about Regeneration 261 19 Doctrine of Obedience taught by Christ and what is considerable therein 558 10 Doctrines concerning the Operations of the Spirit of God preached with Efficacy 26 31 Things or Doctrines of the Gospel reduced to two Heads 223 36 The Dove under which shape the Holy Ghost appeared of what sort it was 52 53 15 16 Dreams a Means of Divine Revelation 107 13 Christ how Driven by the Spirit 142 Duty not the Measure of Power 379 Things wrought in a way of Grace prescribed in a way of Duty 379 No Duty of Obedience but an Holy Heart is enclined unto it 425 19 Duty and End to be considered in every Act of Obedience 441 43 Dutyes of Persons intrusted with spiritual Priviledges 7 1 Dutyes required in order to Conversion 192 3 Dutyes of Morality in the Gospel superstitious not the Foundation 235 58 Dutyes of Vnbelievers how Sins 248 25 Good Dutyes how vitiated yet accepted 248 26 The same Dutyes how accepted and rejected with respect unto divers Persons ibid. Dutyes not accepted on the Account of Persons 249 26 Dutyes of Faith Repentance and Obedience on what Grounds to be pressed on men 249 28 Good Dutyes of Vnregenerate men how to be esteemed 250 251 30 Dutyes of themselves will denominate no man Holy 362 Dutyes of Morality and Piety to be encouraged 420 Special Dutyes of those who have received a Principle of Holiness 422 Dutyes Internal and External distinguished 463 2 Dutyes of Believers and Vnbelievers differ in their Substance 471 16 Dutyes required in order unto the Mortication of Sin 487 23 Dutyes how to be performed that Sin may be mortified 489 27 Dutyes of Holiness more clearly revealed by Christ than any other way 557 9 How the Spirit dwelleth in Believers notwithstanding the Remainders of Sin 484 20 E. Earth in the first Creation what it contained 72 8 Education and Convictions in some measure compose Natures Disorders 568 6 Effects of Conviction where to be placed in the Soul 199 15 Effects of natural Vanity and how they are to be opposed 214 19 Effects of Conviction 301 26 Effects of the Priestly Acts of Christ of two sorts 555 3 Especial Effects of Divine Love 514 25 Every work of the Spirit Effectual 198 14 Effectual Work of Grace and our own earnest Endeavours consistent 345 7 Efficacy given to all Ordinances by the Holy Spirit 23 26 No Efficacy in second Causes independently on the first 77 15 Efficacy of Faith whence it ariseth 401 13 Efficacy of the Death of Christ for the destruction of Sin wherein it
Christ in the Wombe 137 1 Humane Nature of Christ guided and supported by the Spirit in his Ministry 141 7 Humble walking with God Motives unto it 404 Humility promoted by thoughts of Sovereign Grace 526 16 I. Idolatry in Opposition to the Oneness of the Divine Nature and Monarchy the first Apostasie 24 27 Cure of Idolatry by the Captivity 25 27 Jesus Anathema how uttered by the Instigation of the Devil 3 2 Jesus confessed to be the Lord by unclean Spirits and how 4 2 Ignorance taken for simple Nescience how it may be ascribed to the Humane Nature of Christ. 138 3 Ignorance of the true Nature of Holiness and its Effects 421 Illumination previous to Conversion the Nature of it 193 6 Illumination how distinguished from meer Natural Knowledge 194 7 Image of God wherein it consisted 76 14 Image of God defaced by Sin 366 Image of God in us wherein it consisted 376 5 Imitation of Christ highly Necessary 449 59 Imperfect Obedience not taken into the Room of perfect Obedience by the New Covenant 413 4 Importance of the Doctrine concerning the Holy Spirit 10 10 Importance of the Doctrine of Sanctification 324 6 Imposition of Names by a Prophetical Spirit 100 6 Impotency of the Mind to receive spiritual things 210 13 Impotency of the Mind by Nature 218 27 Impotency of the Mind of Man by Nature Two-fold 224 39 Impotency from Spiritual Death the Nature of it 243 14 Natural Impotency and Enmity how taken away 278 46 Inclinations unto holy Actings predominant in a Gracious Soul 430 27 Inclinations of Sin alwayes to be watched against 479 11 Inconformity unto Gods Holiness the Nature of it 374 Reasons of Inconformity unto God 508 17 Incumbrances from Sloath in spiritual Duties 435 36 Individed Operations of the Divine Nature 69 2 Indulgence of any Sin hinders the progress of Holiness in general 354 Indwelling Sin three wayes to be considered 476 6 Infusion of a Principle of Divine Life in Regeneration 411 2 Inhabitation of the Spirit the Foundation of the Mortification of Sin 483 18 Inherent Righteousness what it is and wherein it consists 182 19 Actual Inherent Righteousness required unto Holiness 463 1 Ability of Adam in the State of Innocency 280 50 Inspiration the Original of Prophecye 101 7 Inspiration what it is and wherein it consists 102 8 Adjuncts of Divine Inspiration 103 9 Institutions of the Law could not purge the Defilements of sin 379 Instruction of the Mind the first End of preaching the Word 258 11 Intellectual Faculties of the Mind strengthened by the Holy Spirit 119 26 Intellectual Faculties impaired by Sin 206 5 Intellectual and Moral Habits short of Holiness 336 14 Intellectual Habits the Nature of them 415 8 Intension of Mind in attendance to the Outward Means of Conversion how Necessary and in our own power 192 3 Intercession of Christ how a Cause of our Holiness 444 5 Intercession of Christ its Influence unto Holiness 556 5 Interest of Faith and Obedience in Principles of Truth 43 1 Internal Actings of the blessed Trinity where one Person is the Object of the Love of another natural and necessary to the Being of God 45 5 Internal Acts of the Holy Trinity how undivided 131 9 Irregularity of our Natures the Cause of Shame 383 Judgement of Spirits the Duty of all Believers 18 22 Justification not for Obedience to Gospel Precepts 536 537 7 8 c. K. Killing of Sin what it is and whence it is so called 478 9 Kindness required towards Believers in an especial Manner 516 30 Kingly Power of Christ and its Influence unto our Holiness 562 18 Knowledge of Divine things in their Operations and Effects 20 24 L. Law written in the Heart what it is 278 47 The Law to be considered as it expresseth first the Authority of God and then his Holiness 374 Law and Rule of the Acceptance of New Obedience what it is 413 4 Power of the Law with respect unto Duties 534 4 Reasons why mens Minds are little influenced by Humane Laws 540 15 The Law expounded and vindicated by Christ. 556 6 Legacy left by our Lord Jesus Christ unto his sorrowfull Disciples 9 10 Legal Purifications Types of real Sanctification 371 2 Legal Institutions for Purification their Vse and End 399 Arguments from Legal Commands no Motives to Holiness 534 3 Letter of the Scripture profiteth not the Jewes whilest they have not the Spirit 24 26 Spiritual Leprosie by Nature 393 10 Liberty and Ability in the renewed Will. 433 33 The Life of God from which we are alienated by Nature wherein it consists 215 21 Life natural what it is and wherein it consists 239 3 c. Life spiritual what it is 240 6 Life unto God of Adam in Innocency ibid. Spiritual Life of Adam in Innocency 241 7 Christ how he is our Life 247 23 Spiritual Life wherein it consists 419 13 Life unto God consists principally in Duties internal 464 3 The Light within examined 19 23 Things against the Light of Nature not really enjoyned the Prophets 109 15 Saving Light attainable by the Gospel onely 208 9 Saving Light how communicated to the Mind 283 54 Light and Ability in the renewed Mind 432 31 Some things clear in the Light of Nature 560 13 Literal sence of Doctrines of Truth may be understood 219 28 Three things required to render man meet to live to God 76 14 No Local Motion in the sending of the Spirit 84 8 Local Mutations in Vision or Divine Revelations the Nature of them 109 16 The Spirit of the Lord is Jehova 65 31 Love abused by Superstition vain 125 6 Love the first Grace acted by Christ in the offering of himself 144 Spiritual Love how implanted on the Soul 284 56 Love to Man the Spring of Christs holy Obedience 449 58 Love derives Vertue from the Death of Christ and how 495 37 Love effectual to make us like unto God 513 25 Especial Effects of Divine Love 514 25 26 27. Eternal Love a powerfull Motive unto Holiness 525 14 Love towards all Saints promoted by thoughts of Eternal Love 517 18 Electing Love a Motive unto Holiness 529 20 Lustrations and Purgations whence in use among the Heathen 376 4 Lusts of the Mind from Darkness 231 51 Particular Lusts not the entire Objects of Mortification 481 14 M. Macedonian Heresie concerning the Holy Spirit 46 7 Man a middle Creature between Angels above and sensitive Animals below 75 10 Man the perfection of the Inferiour Creaation 75 12 The New Man what it is 184 21. 367 Outward Manner and Wayes of Divine Revelations 106 11 Manner of the secret growth of Grace 347 8 The Manner and Way how the Blood of Christ doth cleanse us from Sin 387 5 Manner of the Operation of the Spirit in the Mortification of Sin 484 21 Manner of teaching by the greatest Moralist compared with that of Christ. 561 16 Not the Matter only but the Words of Divine Revelations given by Inspiration
them infallibly to receive understand and declare the whole Counsel of God in Christ. For so according unto the Promise He led them into all Truth And his Grace he shewed unto them in his pouring out both of his Sanctifying Graces and Extraordinary Gifts upon them in an abundant measure And so he still continues to shew the Truth and Grace of Christ unto all Believers though not in the same manner as unto the former nor unto the same Degree as unto the latter For he shews unto us the Truth of Christ or the Truth that came by Jesus Christ by the Word as Written and Preached instructing us in it and enlightning our Minds Spiritually and Savingly to understand the Mind of God therein And of his Grace he imparts unto us in our Sanctification Consolation and Communication of Spiritual Gifts according unto the measure of the Gift of Christ unto every one of us as the present use of the Church doth require which things must be afterwards declared And the Reason of the Assertion is added in the last place All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Two things may be observed in these words 1. The Extent of the Things of Christ which are to be shewed unto Believers by the Spirit and they are all the things that the Father hath They are mine saith our Saviour And these All things may be taken either absolutely and personally or with a restriction unto Office 1. All things that the Father hath absolutely were the Son 's also For receiving his Personality from the Father by the communication of the whole entire Divine Nature all the things of the Father must needs be his Thus as the Father hath Life in himself so he hath given unto the Son to have Life in himself John 5. 26. and the like may be said of all other Essential Properties of the God-head But these seem not to be the All Things here intended They are not the All things of the Divine Nature which he had by Eternal Generation but the All Things of Spiritual Grace and Power which he had by voluntary Donation Matth. 11. 27. Joh. 3. 35. The Father loveth the Son and hath given all things into his hand That is all the Effects of the Love Grace and Will of the Father what-ever he had purposed in himself from Eternity and what-ever his Infinite Power and Goodness would produce in the pursuit thereof was all given and committed unto Jesus Christ so All things that the Father hath were his 2. That these things may be rightly understood and apprehended we must consider a two-sold Operation of God as Three in One. The first hereof is absolute in all Divine Works what-ever the other respects the Oeconomy of the Operations of God in our Salvation In those of the first sort both the Working and the Work do in common and undividâ—dly belong unto and proceed from each Person And the Reason hereof is because they are all Effects of the Essential Properties of the same Divine Nature which is in them all or rather which is the one Nature of them all But yet as they have one Nature so there is an Order of subsistence in that Nature and the distinct Person Work in the Order of their Subsistence John 5. 19 20. Verily I say unto you the Son can do nothing of himself but what he seeth the Father do for whatsoever things he doth those also doth the Son likewise The Father doth not first work in order of Time and then the Son seeing of it work another Work like unto it But the Son doth the same Work that the Father doth This is absolutely necessary because of their Union in Nature But yet in the Order of their Subsistence the Person of the Father is the Original of all Divine Works in the principle and beginning of them and that in order of Nature antecedently unto the Operation of the Son Hence he is said to see what the Father doth which according unto our former Rule in the Exposition of such Expressions when ascribed unto the Divine Nature is the sign and evidence and not the means of his Knowledg He sees what the Father doth as he is his Eternal Wisdom The like must be said of the Holy Spirit with respect both unto the Father and Son And this Order of Operation in the Holy Trinity is not voluntary but natural and necessary from the one Essence and distinct Subsistences thereof Secondly There are those Operations which with respect unto our Salvation the Father Son and Holy Spirit do graciously condescend unto which are those treated of in this place Now though the designing of this Work was absolutely voluntary yet upon a supposition thereof the order of its Accomplishment was made necessary from the Order of the Subsistence of the distinct Persons in the Deity and that is here declared Thus 1. the things to be declared unto us and bestowed on us are originally the Father's Things He is the peculiar Fountain of them all His Love His Grace His Wisdom His Goodness His Counsel His Will is their Supream Cause and Spring Hence are they said to be the things that the Father hath 2. They are made the Things of the Son that is they are given and granted in and unto his disposal on the account of his Mediation for thereby they were to be prepared for us and given out unto us to the Glory of God Answerable hereunto as the Lord Christ is Mediator all the things of Grace are originally the Fathers and then given unto him 3. They are actually communicated unto us by the Holy Spirit Therefore said I he shall take of mine and shew unto you He doth not communicate them unto us immediately from the Father We do not so receive any Grace from God that is the Father nor do we so make any return of Praise or Obedience unto God We have nothing to do with the Person of the Father immediately It is by the Son alone by whom we have an Access unto him and by the Son alone that he gives out of his Grace and Bounty unto us He that hath not the Son hath not the Father With him as the great Treasurer of Heavenly Things are all Grace and Mercy entrusted The Holy Spirit therefore shews them unto us works them in us bestows them on us as they are the Fruits of the Mediaâ—ion of Christ and not meerly as Effects of the Divine Love and Bounty of the Father and this is required from the Order of Subsistence before mentioned Thus the Holy Spirit supplies the bodily Absence of Jesus Christ and Effects what he hath to do and accomplish towards his in the World so that what-ever is done by him it is the same as if it were wrought immediately by the Lord Christ himself in his own Person whereby all his Holy Promises are fully accomplished towards them that believe Sect. 6