him The word there indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given my Holy Spirit upon him but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Him is joyned to it it is by ours rendred by Put. As also Ezek. 37. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you is added Put my Spirit in you The same is plainly intended with that Isa. 63. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that put his Holy Spirit in the midst of them Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given or I will give Isa. 42. 1. is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 12. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will put my Spirit upon him The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then used in this sense doth not denote the granting or Donation of any thing but its actual bestowing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth And it is the effectual Acting of God in this Matter that is intended He doth not only give and send his Spirit unto them to whom he designs so great a Benefit and Priviledg but he actually collates and bestows him upon them He doth not send Him unto them and leave it in their Wills and Power whether they will receive Him or no but he so effectually collates and puts him in them or upon them as that they shall be actually made Partakers of him He efficaciously endows their Hearts and Minds with Him for the Work and End which he is designed unto So Exod. 31. 6. I have put Wisdom is as much as I have filled them with Wisdom v. 2. So then where God intendeth unto any the Benefit of his Spirit he will actually and effectually collate Him upon them He doth not indeed always doe this in the same manner Sometimes he doth it as it were by a surprizal when those who receive him are neither aware of it nor do desire it So the Spirit of the Lord as a Spirit of Prophesy came upon Saul when his Mind was remote and enstranged from any such thoughts In like manner the Spirit of God came upon Eldad and Medad in the Camp when the other Elders went forth unto the Tabernacle to receive Him Numb 11. 27. And so the Spirit of Prophesy came upon most of the Prophets of Old without either Expectation or Preparation on their Parts So Amos giveth an Account of his Call unto his Office Chap. 7. 1◠15. I was saith he no Prophet neither was I a Prophets Son but I was an Heardman and a gatherer of Sycomore fruits And the Lord took me as I followed the Flock and the Lord said unto me go Prophesy He was not brought up with any Expectation of receiving this Gift He had no Preparation for it but God surprized him with his Call and Gift as he followed the Flock Such also was the Call of Jeremiah Chap. 1. 5 6 7. So vain is the Discourse of Maimonides on this Subject prescribing various Natural and Moral Preparations for the receiving of this Gift But these things were extraordinary Yet I no way doubt but that God doth yet continue to Work Grace in many by such unexpected Surprizal the manner whereof shall be afterwards inquired into But sometimes as to some Gifts and Graces God doth bestow his Spirit where there is some Preparation and Cooperation on our Part. But wherever he designs to put or place him he doth it effectually Fifthly God is said to POUR him out and that frequently Prov. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold I will pour out my Spirit unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ebullire more scaturiginis to bubble up as a Fountain Hence the words are rendered by Theodot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scaturire faciam I will cause my Spirit to Spring out unto you as a Fountain And it is frequently applied unto speaking when it signifies eloqui aut proferre verba more scaturiginis See Psal. 72. 2. Psal. 145. 7. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also which some take to be the root of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1. 23. hath the same signification And the Word hath a double lively Metaphor For the Proceeding of the Spirit from the Father is compared to the continual rising of the Waters of a Living Spring and his Communication unto us to the overflowing of those Waters yet guided by the Will and Wisdom of God Isa. 32. 15. Until the Spirit be poured upon us from on High and the Wilderness be a fruitful field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed sometimes to pour out but more properly and more commonly to uncover to make bare to reveal Until the Spirit be revealed from on High There shall be such a plentiful Communication of the Spirit as that He and His Work shall be made open revealed and plain Or the Spirit shall be bared as God is said to make his Arme bare when he will Work mightily and effectually Isa. 52. 10. Isa. 44. 3 I will pour my Spirit upon thy Seed and my Blessing upon thine Offspring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word here is so to pour a thing out as that it cleaveth unto and abideth on that which it is poured out upon As the Spirit of God abides with them unto whom he is Communicated Ezek. 39. 29. I have poured out my Spirit on the House of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word This is properly to pour out and that in a plentiful manner The same word that is used in that great Promise Joel 2. 28. which is rendred Acts 2. 17. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effundam I will pour out my Spirit and the same Thing is again expressed by the same word Acts 10. 45. The Gift of the Holy Ghost is poured on the Gentiles Sect. 12 Let us then briefly consider the Importance of this Expression And one or two things may be observed concerning it in general As 1. wherever it is used it hath direct respect unto the Times of the Gospel Either it is a part of the Promises concerning it or of the Story of its Accomplishment under it But where-ever it is mentioned the Time State and Grace of the Gospel are intended in it For the Lord Christ was in all things to have the preeminence Col. 1. 18. And therefore although God gave his Spirit in some measure before yet he poured him not out until He was first anointed with his Fulness 2. There is a tacit comparison in it with some other Time and Season or some other Act of God wherein or whereby God gave his Spirit before but not in the way and manner that he intended now to bestow him A larger Measure of the Spirit to be now given than was before or is signified by any other Expressions of the same Gift is intended in this Word Sect. 13 Three things are therefore comprized in this Expression 1. An eminent Act of Divine Bounty Pouring forth is the way whereby Bounty from an all-sufficeing fulness is expressed As the Clouds filled with a moist vapour pour
Discourse on this Subject with some Considerations of that Similitude by which the Scripture so frequently represents the gradual Improvement of Grace and Holiness And this is the growth of Trees and Plants Hos. 14. 5 6. I will be as the dew unto Israel he shall grow as the Lilly and cast forth his Roots as Lebanon his branches shall spread and his beauty shall be as the Olive-tree and his smell as Lebanon Isa. 44. 3 4. I will pour water on him that is thirsty and stoods upon the dry ground I will pour my Spirit upon thy seed and my blessing upon thine Off-spring and they shall spring up as among the grass as the Willowes by the Water-courses And so in other places very many And we may know that this Similitude is singularly instructive or it would not have been so frequently made use of to this purpose Some few Instances tending to Administer Light in this matter I shall briefly reflect upon 1 These Trees and Plants have the Principle of their growth in themselves They do not grow immediately from external adventitious Aid and Furtherance they grow from their own seminal vertue and radical Moysture It is no otherwise in the Progress of Sanctification and Holiness It hath a Root a Seed a Principle of Growth and Encrease in the Soul of him that is sanctified All Grace is immortal Seed and contains in it a living growing Principle That which hath not in its self a Life and power of Growth is not Grace And therefore what Dutyes soever any men do perform whereunto they are either guided by Natural Light or which they are urged unto by Convictions from the Word if they proceed not from a Principle of Spiritual Life in the Heart they are no fruits of Holiness nor do belong thereunto The Water of Grace which is from Christ is a Well of Water springing up unto Everlasting Life in them on whom it is bestowed Joh. 4. 14. It is therefore of the Nature of Holiness to thrive and grow as it is of a Tree or Plant that have their seminal Vertue in themselves after their kind 2 A Tree or Plant must be watered from above or it will not thrive and grow by vertue of its own seminal power If a Drowth cometh it will wither or decay Wherefore where God mentioneth this growth he ascribes it unto his watering I will be as the Dew and I will pour water is the especial Cause of it It is so in this carrying on of Holiness There is a Nature received capable of Increase and growth but if it be left unto its self it will not thrive it will decay and dye Wherefore God is unto it as the Dew and pours water on it by the actual supplyes of the Spirit as we have shewed before 3 The growth of Trees and Plants is secret and imperceptible nor is discerned but in the Effects and Consequences of it The most watchfull Eye can discern little of its motion Crescit Occulto velut arbor avo It is no otherwise in the progress of Holiness It is not immediately discernible either by themselves in whom it is or by others that make Observation of it It lyes only under the Eye of him by whom it is wrought Only by the Fruits and Effects of it is made manifest And some indeed especially in some seasons do plainly and evidently thrive and grow springing up like the Willowes by the Water-courses Though their growth in its self is indiscernible yet it is plain they have grown Such we ought all to be The growth of some I say is manifest on every Triall on every occasion their profiting is visible to all And as some say that the growth of Plants is not by a constant insensible progress but they encrease by suddain Gusts and Motions which may sometimes be discerned in the Openings of Budds and Flowers so the growth of Believers consists principally in some intense vigorous actings of Grace on great Occasions as of Faith Love Humility Self-denial Bounty And he who hath not some Experience of such actings of Grace in especial Instances can have little Evidence of his Growth Again there are Trees and Plants that have the Principle of Life and Growth in them but yet are so withering and unthrifty that you can only discern them to be alive And so it is with too many Believers They are all Trees planted in the Garden of God some thrive some decay for a season but the growth of the best is secret Sect. 9 From what hath been proved it is evident that the work of Sanctification is a progressive Work that Holiness is gradually carryed on in us by it towards Perfection It is neither wrought nor compleated at once in us as is Regeneration nor doth it cease under any Attainments or in any Condition of Life but is thriving and carryed on A River continually fed by a Living Fountain may as soon end its streams before it come to the Ocean as a stop be put to the Course and Progress of Grace before it issues in Glory For the path of the Just is as the shining Light that shineth more and more to the perfect day Prov. 4. 18. So is their Path wherein they are led and conducted by the Holy Spirit even as the Morning Light which after it once appears thought it may be sometimes clouded yet faileth not untill it arrive unto its Perfection And as the Wisdom Patience Faithfulness and Power which the Holy Spirit of God exerciseth herein are unutterable so are they constantly admired by all that are interested in them So are they by the Psalmist Psal. 66. 8 9. Psal. 31. 17. Who is there who hath made any diligent Observation of his own Heart and Wayes and what have been the workings of the Grace of God in him and towards him to bring him unto the Stature and Measure whereunto he is arrived that doth not admire the watchful Care and powerfull workings of the Spirit of God therein The Principle of our Holiness as in us is weak and infirm because it is in us in some to so low a Degree as is oft-times unto themselves imperceptible This he preserves and Cherisheth that it shall not be overpowered by Corruptions and Temptations Among all the glorious works of God next unto that of Redemption by Jesus Christ my Soul doth most admire this of the Spirit in preserving the Seed and Principle of Holiness in us as a spark of living Fire in the midst of the Ocean against all Corruptions and Temptations wherewith it is impugned Many Breaches are made in and upon our Course of Obedience by the Incursions of Actual sins these he cures and makes up healing our backslidings and repairing our Decayes And he acts the Grace we have received by constant fresh Supplyes He wants much of the Comfort and Joy of a Spiritual Life who doth not diligently observe the Wayes and Means whereby it is preserved and promoted And it is no small part of
deceive not themselves with a partial work in Conviction only or Change of the Affections also in stead of this Evangelical Sanctification It is often and truely spoken unto how men may have their Minds enlightened their Affections wrought upon and their Lives much changed and yet come short of reall Holiness The best tryal of this Work is by its Vniversality with respect unto its Subject If any thing remain unsanctified in us sin may there set up its Throne and maintain its Sovereignty But where this Work is true and reall however weak and imperfect it may be as unto its Degrees yet it possesseth the whole Person and leaveth not the least hold unto sin wherein it doth not continually combat and conflict with it There is saving Light in the Mind and Life in the Will and Love in the Affections and Grace in the Conscience suited to its Nature there is nothing in us whereunto the Power of Holiness doth not reach according to its measure Men may therefore if they please deceive themselves by taking up with some Notions in their Minds some Devotions in their Affections or some good and vertuous Deeds in their Conversations but Holiness doth not consist therein And Lastly men may hence see how vainly they excuse themselves in their Sins their Passions Intemperances and the like disorders of Mind from their Constitutions and Inclinations for true Sanctification reacheth unto the Body also It is true Grace doth not so change the natural Constitution as to make him that was sickly healthy and strong nor so as to make him who was Melancholy to be Sanguine or the like it altereth not the course of the Blood the animal spirits with the Impressions they make on our Minds But consider these things Morally and as the whole Person is a Principle of Spiritual and Moral Operations and so it doth work that Change and Alteration on the whole Person as to cure Morally sinfull distempers as of Passion Elation of Mind and Intemperancies which men were before more than ordinarily inclined unto by their Tempers and Constitutions Yea from the Efficacy of it upon our whole Persons in the curing of such habitual inordinate and sinfull distempers lyes the principal discovery of its Truth and Reality Let no men therefore pretend that Grace and Holiness do not change mens Constitutions thereby to excuse and palliate their disorderly Passions before men and to keep themselves from being humbled for them before God For although it do not so naturally and physically yet it doth so Morally so that the Constitution it self shall be no more such a fomes and Incentive unto disorderly Passions as it hath been If Grace hath not cured that Passion Pride Causeless Anger Inveterate Wrath Intemperance which mens Constitutions peculiarly incline unto I know not for my part what it hath done nor what a number of outward Dutyes do signifie The Spirit and Grace of Christ causeth the Wolf to dwell with the Lamb and the Leopard to lye down with the Kid Isa. 11. 6. It will change the most wild and savage Natures into Meekness Gentleness and Kindness Examples whereof have been multiplyed in the World CHAP. IV. The Defilement of Sin wherein it consists with its Purification 1 Purification the first proper Notion of Sanctification 2 Institution of Baptisme confirming the same Apprehension 3 A Spiritual Defilement and Pollution in Sin 4 The Nature of that Defilement or wherein it doth consist 5 Depravations of Nature and Acts with respect unto Gods Holiness How and Why called Filth and Pollution 6 Two-fold Pravity and Defilement of Sin Its Aggravations We cannot purge it of our selves nor could it be done by the Law nor by any Wayes invented by men for that End Sect. 1 THese things being premised we proceed to the Consideration of Sanctification it self in a further Explication of the Description before given And the first thing we ascribe unto the Spirit of God herein which constitutes the first part of it is the Purifying and cleansing of our Natures from the Pollution of Sin Purification is the first proper Notion of internal real Sanctification And although in order of Time it do not precede the other Acts and parts of this Work yet in order of Nature it is first proposed and apprehended To be unclean absolutely and to be Holy are universally opposed Not to be purged from sin is an Expression of an unholy Person as to be cleansed is of him that is holy And this Purification or the effecting of this Work of Cleansing is ascribed unto all the Causes and Means of Sanctification As 1 unto the Spirit who is the principal Efficient of the whole Not that Sanctification consists wholly herein but firstly and necessarily it is required thereunto Prov. 30. 12. Ezek. 36. 25. I will sprinkle clean water upon you and you shall be clean from all your filthiness and from all your Idols will I cleanse you That this sprinkling of clean Water upon us is the Communication of the Spirit unto us for the End designed I have before evinced It hath also been declared wherefore he is called Water or compared thereunto And the next Verse shews expressly that it is the Spirit of God which is intended I will put my Spirit within you and cause you to walk in my Statutes And that which he is thus in the first place promised for is the Cleansing of us from the Pollution of sin which in order of Nature is preposed unto his enabling us to walk in Gods Statutes or to yield holy Obedience unto him To the same purpose among many others is that Promise Isa. 4. 4. When the Lord shall have washed away the filth of the Daughters of Zion and shall have purged the blood of Hierusalem by the Spirit of Judgment and the Spirit of Burning Upon what ground the Spirit is compared to Fire and thence here called a Spirit of Burning hath been also declared In brief Fire and Water were the Means whereby all things were purified and cleansed Typically in the Law Numb 31. 23. And the Holy Spirit being the principal Efficient Cause of all spiritual cleansing is compared to them both by which his Work was signified and called by their names See Mal. 3. 2 3. And Judgment is frequently taken for Holiness The Spirit of Judgment therefore and the Spirit of Burning is the Spirit of Sanctification and Purification And he is here promised for the Sanctification of the Elect of God And how shall he effect this Work He shall do it in the first place by washing away their filth and purging away their blood that is all their spiritual sinfull Defilements 2 The Application of the Death and Blood of Christ unto our Souls for our Sanctification by the Holy Ghost is said to be for our cleansing and purging Ephes. 5. 26 27. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of Water by the Word He gave
himself that he might redeem us from all Iniquity and purifie unto himself a peculiar people zealous of Good Works Tit. 2. 14. For the Blood of Jesus Christ cleanseth us from all our sins 1 Joh. 1. 7. For he loved us and washed us from our sins in his own Blood Rev. 1. 5. The Blood of Jesus Christ purgeth our Consciences from dead works to serve the living God Heb. 9. 14. Respect I acknowledge in some of these places may be had unto the Expiation of the Guilt of sin by the Blood of Christ as offered in Sacrifice for so in himself he purged our sins Heb. 1. 3. But as they all suppose a Defilement in sin so the most of them respect its cleansing by the Application of the Vertue of the Blood of Christ unto our Souls and Consciences in our Sanctification And 3 moreover where Sanctification is enjoyned us as our Duty it is prescribed under this Notion of cleansing our selves from sin Wash you make you clean Isa. 1. 16. O Jerusalem wash thine Heart from wickedness that thou mayest be saved Jer. 4. 14. Having therefore these promises let us cleanse our selves from all filthiness of the flesh and the spirit perfecting holiness in the fear of God 2 Cor. 7. 1. Every man that hath this hope in him purifieth himself 1 Joh. 3. 3. Psal. 119. 9. 2 Tim. 2. 20. and the like Expressions of this Duty occur in other places Sect. 2 4 Answerable unto these Promises and Precepts and in the Confirmation of them we have the Institution of the Ordinance of Baptisme the Outward way and Means of our Initiation into the Lord Christ and the Profession of the Gospel the great Representation of the Inward washing of Regeneration Tit. 3. 5. Now this Baptisme in the First place expresseth the outward putting away the filth of the flesh by external washing with material water 1 Pet. 3. 21. And that which answers hereunto can be in nothing but the inward purifying of our Souls and Consciences by the Grace of the Spirit of God that is saith our Apostle the putting off the Body of the sins of the flesh Col. 2. 11. which contains the whole Defilement and Corruption of sin And this also was typed out unto us by all the Legal Purifications of Old Wherefore we shall do three things in the Explication of this first Branch of our Sanctification 1 Shew That there is a spiritual Pollution and Defilement in Sin 2 Declare What it is or wherein it doth consist And 3 Manifest how it is removed or washed away and Believers made Holy thereby Sect. 3 For the First it needs not much to be insisted on Our Minds and their Conceptions are in these things to be regulated by Divine Revelations and Expressions And in the whole Representation made unto us in the Scripture of the Nature of Sin of our Concernment therein of the Respect of God towards us on the Account thereof of the Way and Means whereby we may be delivered from it there is nothing so much inculcated as its being filthy abominable full of defilement and pollution which is set forth both in the plain Expressions and various Similitudes On the Account hereof is it said to be abhorred of God the abominable thing which his Soul hateth which he cannot behold which he cannot but hate and detest and is compared to Blood Wounds Sores Leprosie Scum loathsome Diseases With respect hereunto is it so frequently declared that we must be washed purged purified cleansed as in the Testimonyes before cited before we can be accepted with him or be brought to the Enjoyment of him And the work of the Spirit of Christ in the Application of his Blood unto us for the taking away of sin is compared to the Effects of Fire Water Sope Nitre every thing that hath a purifying cleansing Faculty in it These things so frequently occurr in the Scripture and Testimonies concerning them are so multiplyed that it is altogether needless to produce particular Instances This is evident and undenyable that the Scripture which regulates our Conceptions about Spiritual things expressly declares all sin to be uncleanness and every sinner to be defiled thereby and all unsanctified persons to be wholly unclean and how far these Expressions are Metaphorical or wherein the Metaphor doth consist must be afterwards declared Besides there is no Notion of Sin and Holiness whereof Believers have a more sensible spiritual Experience For although they may not or do not comprehend the Metaphysical Notion or Nature of this Pollution and Defilement of Sin yet they are sensible of the Effects it produceth in their Minds and Consciences They find That in sin which is attended with shame and self-Abhorrency and requires deep Abasement of Soul They discern in it or in themselves on the Account of it an unsuitableness unto the Holiness of God and an unfitness thereon for Communion with him Nothing do they more earnestly labour after in their Prayers and Supplications than a cleansing from it by the Blood of Christ nor are any Promises more precious unto them than those which express their Purification and purging from it For these are they which next unto their Interest in the Attonement made by the Sacrifice of Christ give them boldness in their approaches unto God So our Apostle fully expresseth it Heb. 10. 19 20 21 22. Having therefore boldness to enter into the Holiest by the Blood of Jesus by a New and Living Way which he hath consecrated for us through the Veyl that is to say his flesh and having an High Priest over the House of God let us draw near with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water The Foundation of all our Confidence in our Access unto God the Right and Title we have to approach unto him is laid in the Blood of Christ the Sacrifice he offered the Attonement he made and the Remission of sins which he obtained thereby which Effect of it he declares v. 19. Having boldness by the Blood of Jesus The way of our Access is by pleading an Interest in his Death and Suffering whereby an Admission and Acceptance is consecrated for us v. 20. by a new and living way which he hath consecrated And our encouragement to make use of this Foundation and to engage in this Way is taken from his discharge of the Office of an High-Priest in our behalf And having an High Priest over the House of God let us draw near But besides all this when we come to an Actual Address unto God that we may make use of the Boldness given us in the full Assurance of Faith it is moreover required that our hearts be sprinkled and our bodyes washed that is that our whole Persons be purifyed from the Defilement of sin by the Sanctification of the Spirit And this Experience of Believers we cannot only oppose unto and plead against the stupidity of such
Faith and Love which is required in us towards him For although these things may be contained in the Law radically as it requires universal Obedience unto God yet are they not so formally And it is not used as the Means to beget Faith and Holiness in us This is the Effect of the Gospel only Hence it is said to be the Power of God unto Salvation Rom. 1. 16. or that whereby God puts forth the Greatness of his Power unto that Purpose the Word of his Grace which is able to build us up and give us an Inheritance among them that are sanctified Acts 20. 30. It is that by whose Preaching Faith cometh Rom. 10. 17. and by the Hearing whereof we receive the Spirit Gal. 3. 2. It is that whereby we are begotten in Christ Jesus 1 Cor. 4. 15. Jam. 1. 17. 1 Pet. 1. 23 24 25. And all that is required of us in the way of external Obedience is but that our Conversation be such as becometh the Gospel Sect. 53 And this is a proper Touch-stone for our Holiness to try whether it be genuine and of the right Kind or no. If it be it is nothing but the seed of the Gospel quickened in our Hearts and bearing Fruit in our Lives It is the Delivery up of our Souls into the Mould of the Doctrine of it so as that our Minds and the Word should Answer one another as Face doth unto Face in Water And we may know whether it be so with us or no two wayes For 1 if it be so none of the Commands of the Gospel will be grievous unto us but easie and pleasant A Principle suited unto them all enclining unto them all connatural unto them as proceeding from them being implanted in our Minds and Hearts it renders the Commands themselves so suited unto us so usefull and the Matter of them so desireable that Obedience is made pleasant thereby Hence is that satisfaction of Mind with Rest and Joy which Believers have in Gospel Duties yea the most Difficult of them with that Trouble and Sorrow which ensues upon their Neglect Omission or their being deprived of Opportunities for them But in the strictest Course of Duties that proceedeth from any other Principle the Precepts of the Gospel or at least some of them on the Account of their Spirituality or Simplicity are either esteemed grievous or despised 2 None of the Truths of the Gospel will seem strange unto us This makes up the Evidence of a genuine Principle of Gospel-Holiness when the Commands of it are not grievous nor the Truths of it strange or uncouth The Mind so prepared receives every Truth as the Eye doth every Encrease of Light naturally and pleasantly untill it come unto its proper measure There is a Measure of Light which is suited unto our Visive Faculty what exceeds it dazles and amazes rather than enlightens but every Degree of Light which tends unto it is connatural and pleasant to the Eye So is it with the sanctified Mind and spiritual Truth There is a Measure of Light issuing from spiritual Truths that our Minds are capable of what is beyond this Measure belongs to Glory and the gazing after it will rather dazle than enlighten us And such is the issue of over-strained Speculations when the Mind endeavours an Excess as to its Measure But all Light from Truth which tends to the filling up of that Measure is pleasant and natural to the sanctified Mind It sees Wisdom Glory Beauty and Usefulness in the most spiritual sublime and mysterious Truths that are revealed in and by the Word labouring more and more to comprehend them because of their Excellency For want hereof we know how the Truths of the Gospel are by many despised reproached scorned as those which are no less foolishness unto them to be believed than the Precepts of it are grievous to be obeyed Sect. 54 4 He is so as he is the Exemplary Cause of our Holiness The design of God in working Grace and Holiness in us is that we may be conformed unto the Image of his Son that he may be the First-born among many brethren Rom. 8. 29. And our Design in the attaining of it is first that we may be like him and then express or shew forth the Vertues of him who hath called us out of Darkness into his Marvellous Light unto his Glory and Honour 1 Pet. 2. 9. To this End is he proposed in the Purity of his Natures the Holiness of his Person the Glory of his Graces the Innocency and usefulness of his Conversation in the World as the great Idea and Exemplar which in all things we ought to conform our selves unto And as the Nature of Evangelical Holiness consists herein namely in an universal Conformity unto him as he is the Image of the Invisible God so the Proposal of his Example unto us is an effectual Means of ingenerating and encreasing it in us Sect. 55 It is by all confessed that Examples are most effectual wayes of Instruction and if seasonably proposed do secretly sollicit the Mind unto Imitation and almost unavoidably encline it thereunto But when unto this Power which Examples have naturally and morally to instruct and affect our Minds things are peculiarly designed and instituted of God to be our Examples He requiring of us that from them we should learn both what to doe and what to avoid their Force and Efficacy is encreased This the Apostle instructs us in at large 1 Cor. 10. 6 7 8 9 10 11. Now both these concurr in the Example of Holiness that is given us in the Person of Christ. For First He is not only in himself morally considered the most perfect absolute glorious Pattern of all Grace Holiness Vertue Obedience to be chosen and preferred above all others but he is onely so there is no other compleat Example of it As for those Examples of Heroical Vertue or Stoical Apathie which are boasted of among the Heathens it were an easie matter to find such Flaws and Tumors in them as would render them not only uncomely but deformed and monstrous And in the Lives of the best of the Saints there is declared what we ought expressly to avoid as well as what we ought to follow and in some things we are left at a loss whether it be safe to conform unto them or no seeing we are to be followers of none any further than they were so of Jesus Christ and wherein they were so neither in what they were or did absolutely our Rule and Example in its self but only so farr as therein they were conformable unto Christ. And the best of their Graces the highest of their Attainments and the most perfect of their Duties have their Spots and Imperfections so that although they should have exceeded what we can attain unto and are therefore meet to be proposed unto our Imitation yet do they come short of what we aim at which is to be Holy as God is Holy But in this
down Rain Job 36. 27. until it water the Ridges of the Earth abundantly setling the Furrows thereof and making it soft with Showers as Psal. 65. 10. which with the things following in that place v. 11 12 13. are spoken Allegorically of this pouring out of the Spirit of God from above Hence God is said to do this richly Tit. 3. 6. The renewing of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he hath poured on us richly that is on all Believers who are converted unto God For the Apostle discourseth not of the extraordinary Gifts of the Holy Ghost which were then given forth in a plentiful manner but of that Grace of the Holy Ghost whereby all that believe are regenerated renewed and converted unto God For so were men converted of old by a rich participation of the Holy Ghost and so they must be still whatever some pretend or die in their sins And by the same word is the bounty of God in other things expressed The living God who giveth us richly all things to enjoy 1 Tim. 6. 17. 2. This pouring out hath respect unto the Gifts and Graces of the Spirit and not unto his Person For where he is given he is given absolutely and as to himself not more or less but his Gifts and Graces may be more plentifully and abundantly given at one time than at another to some Persons than to others Wherefore this Expression is metonymical that being spoken of the Cause which is proper to the Effect the Spirit being said to be poured forth because his Graces are so 3. Respect is had herein unto some especial Works of the Spirit Such are the Purifying or Sanctifying and the Comforting or Refreshing them on whom He is poured With respect unto the first to these Effects he is compared both unto Fire and Water For both Fire and Water have purifying Qualities in them though towards different Objects and working in a different manner So by Fire are Metals purified and purged from their Dross and Mixtures and by Water are all other unclean and defiled things cleansed and purified Hence the Lord Jesus Christ in his Work by his Spirit is at once compared unto a Refiners Fire and to Fullers Sope Mal. 3. 2 3. because of the purging purifying Qualities that are in Fire and Water And the Holy Ghost is expresly called a Spirit of Burning Isa. 4. 4. For by him are the Vessels of the House of God that are of Gold and Silver refined and purged as those that are but of Wood and Stone are consumed And when it is said of our Lord Jesus that he should baptize with the Holy Ghost and with Fire Luke 3. 16. it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same thing doubly expressed and therefore mention is made only of the Holy Ghost John 1. 33. But the Holy Ghost was in his Dispensation to purifie and cleanse them as Fire doth Gold and Silver And on the same account is he compared to Water Ezek. 36. 35. I will sprinkle clean Water upon you and you shall be clean which is expounded v. 26. by a New Spirit will I put within you which God calls his Spirit Jer. 32. 39. So our Saviour calls him Rivers of Water Joh. 7. 38 39. see Isa. 44. 3. And it is with regard unto his purifying cleansing and sanctifying our Natures that he is thus called With respect therefore in an especial manner hereunto is he said to be poured out So our Apostle expresly declares Tit. 3. 4 5 6. Again it respects his comforting and refreshing them on whom he is poured Hence is he said to be poured down from above as Rain that descends on the Earth Isa. 44. 3. I will pour Water upon him that is thirsty and Floods upon the dry ground that is I will pour my Spirit on thy Seed and my Blessing upon thy Off-spring and they shall spring up as among the Grass as Willows by the Water-Courses v. 4. see Chap. 35. 6 7. He comes upon the dry parched barren ground of the hearts of men with his refreshing fructifying Vertue and Blessing causing them to spring and bring forth Fruits in Holiness and Righteousness to God Heb. 6. 7. And in respect unto his Communication of his Spirit is the Lord Christ said to come down like Rain upon the mown Grass as Showers that water the Earth Psal. 72. 6. The good Lord give us alwayes of these Waters and refreshing Showers And these are the wayes in general whereby the Dispensation of the Spirit from God for what End or Purpose soever it be is expressed Sect. 14 We come nextly to consider what is ascribed unto the Spirit Himself in a way of complyance with these Acts of God whereby he is given and administred Now these are such Things or Actions as manifest him to be a Voluntary Agent and that not only as to what he acts or doth in men but also as to the manner of his coming forth from God and his Application of himself unto his Work And these we must consider as they are declared unto us in the Scripture The first and most general Expression hereof is that he proceedeth from the Father and being the Spirit of the Son he proceedeth from him also in like manner John 15. 25. The Spirit of Truth which proceedeth from the Father he shall testifie of me There is 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Procession of the Holy Ghost The 〈…〉 Natural or Personal This expresseth his Eternal Relation to the Persons of the Father and the Son He is of them by an eternal Emanation or Procession The manner hereof unto us in this Life is incomprehensible Therefore it is rejected by some who will believe no more than they can put their hands into the sides of And yet are they forced in things under their Eyes to admit of many things which they cannot perfectly comprehend But we live by Faith and not by Sight This is enough unto us that we admit nothing in this great Mystery but what is revealed and nothing is revealed unto us that is inconsistent with the Being and Subsistence of God For this Procession or Emanation includes no Separation or Division in or of the Divine Nature but only expresseth a distinction in Subsistence by a Property peculiar to the Holy Spirit But this is not that which at present I intend The consideration of it belongeth unto the Doctrine of the Trinity in general and hath been handled elsewhere Secondly There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Procession of the Spirit which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensatory This is the Egress of the Spirit in his Application of Himself unto his Work A voluntary Act it is of his Will and not a necessary Property of his Person And he is said thus to proceed from the Father because he goeth forth or proceedeth in the pursuit of the Counsels and Purposes of the Father and as sent by him to put them into