wisely and rationally contend that we have not our Being and our Lives from God as that we have not our Holiness from him when we have any Hereunto are the proud Opinions of educeing an Holiness out of the principles of Nature to be reduced I know all men will pretend that Holiness is from God it was never denyed by Pelagins himself But many with him would have it to be from God in a way of Nature and not in a way of especial Grace It is this latter way which we plead for and what is from our selves or educed by any means out of our Natural Abilities is not of God in that way For God as the Author of Grace and the best of corrupted Nature are opposed as we shall see further afterwards And therefore 2 is He that is the Author of our Sanctification so emphatically here expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even God himself if he doth it not none other can do it it is no otherwise to be wrought nor effected There is no other way whereby it may be brought about nor doth it fall under the power or efficacy of any means absolutely whatever but it must be wrought by God himself He doth it of Himself from his own Grace by Himself or his own Power for Himself or his own Glory And that 3 under this especial consideration as he is the God of Peace Sect. 4 This Title is ascribed unto God only by our Apostle and by him frequently Rom. 15. 33. chap. 16. 20. 2 Cor. 13. 11. Phil. 4. 9. Heb. 13. 20. Were it unto our present purpose to discourse concerning the general nature of Peace I might shew how it is comprehensive of all Order Rest and Blessedness and all that is in them On this account the enclosure of it in this Title unto God as its only Possessour and Author belongs to the Glory of his Soveraign Diadem Every thing that is contrary unto it is evil and of the evil One yea all that is evil is so because of its contrariety unto peace Well therefore may God be styled the God of Peace But these things I may not here stay to explain although the words are so comprehensive and expressive of the whole work of Sanctification and that Holiness which is the effect thereof as that I shall choose to found my whole Discourse concerning this subject upon them That which offers it self unto our present design from this expression is the peculiar respect unto the Work of our Sanctification which lies in this especial Property of God Wherefore he is said to sanctifie us as the God of peace 1 Because it is a fruit and effect of that peace with himself which he hath made and prepared for us by Jesus Christ. For he was in Christ reconciling the World unto himself destroying the Enmity which entred by sin and laying the Foundation of Eternal Peace From hence it is that he will sanctifie us or make us Holy without a respect whereunto he would no more do so than he will sanctifie again the Angels that have sinned for whom there is no peace made nor Attonement 2 God by the Sanctification of our Natures and Persons preserves that peace with himself in its Exercise which he made and procured by the Mediation of Christ without which it could not be kept nor continued For in the Duties and Fruits thereof consist all those Actings towards God which a State of Reconciliation Peace and Friendship do require It is Holiness that keeps up a sense of Peace with God and prevents those spiritual breaches which the remainders of our Enmity would occasion Hence God as the Author of our Peace is the Author of our Holiness God even God himself the God of Peace doth sanctifie us How this is done immediately by the Holy Ghost the Spirit of Love and Peace and wherein the nature of this work doth consist are the things which must afterwards be more fully declared And he is here said to sanctifie us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is universally and compleatly carrying on the work untill it comes to perfection For two things are intended in that Expression 1. That our whole Nature is the subject of this work and not any one Faculty or Part of it 2. That as the work it self is sincere and universal communicating all parts of real Holiness unto our whole Natures so it is carryed on to Compleatness and Perfection Both these in the ensuing words the Apostle expresseth as the end and design of his Prayer for them and the Effect of the work of Grace which he prayed for For 1 the Subject of this Sanctification he makes to be our whole Natures which he distributes unto our entire spirits Souls and Bodies and 2. The End of the whole is the preservation of of us blameless in the peace of God unto the coming of Christ which will both of them be immediately more fully spoken unto Wherefore Sect. 5 Sanctification as here described is the immediate Work of God by his Spirit upon our whole Natures proceeding from the peace made for us by Jesus Christ whereby being changed into his likeness we are kept entirely in peace with God and are preserved unblameable or in a state of gracious Acceptation with him according to the Terms of the Covenant unto the End Sect. 6 The nature of this Work and its Effect which is our Holiness with the Necessity of them both we must on many Accounts with our utmost Diligence enquire and search into This both the Importance of the Truth it self and the Opposition thatis made unto it render necessary Besides whereas we are in the Declaration of the especial Operations of the Holy Ghost although he be not so denominated originally from this peculiar Work as though he should be called Holy meerly because he is the Author of Holiness in all that are made partakers of it which we have before disproved yet there is a general consent in words at least among all who are called Christians that this is his immediate and proper Work or that he is the only sanctifier of all them that do believe And this I shall take as yet for granted although some among us who not only pretend high to the preaching of Holiness whatever be their practice but reproach others as weakning the necessity of it do talk at such a rate as if in the Holiness which they pleaded for he had nothing to do in a peculiar manner For it is no news to meet with queint and guilded Discourses about Holiness intermixed with scoffing reflections on the work of the Holy Ghost therein This Work therefore of his we are in an especial manner to attend unto unless we would be found among the number of such as those who own themselves and teach their Children That the Holy Ghost sanctifies all the Elect of God and yet not only despise the work of Holiness in themselves but deride those who plead an interest therein as an effect
inward shame with respect unto the Divine Omniscience the highest Evidence of a Reprobate Mind But in all others who have more Light and spiritual Sense it produceth shame and self-abhorrency which hath alwayes a respect unto the Holiness of God as Job 42. 5 6. They see that in sin which is so vile base and filthy and which renders them so that like unto men under a loathsome Disease they are not able to bear the sight of their own sores Psal. 38. 5. God detesteth abhorreth and turneth from sin as a loathsome thing and Man is filled with shame for it it is therefore filthy Yea no tongue can express the Sence which a Believing Soul hath of the uncleanness of sin with respect unto the Holiness of God And this may suffice to give a little Prospect into the Nature of this Defilement of sin which the Scripture so abundantly insisteth on and which all Believers are so sensible of Sect. 6 This Pravity or spiritual Disorder with respect unto the Holiness of God which is the shamefull Defilement of sin is two-fold 1 That which is Habitual in all the Faculties of our Souls by Nature as they are the Principle of our Spiritual and Moral Operations They are all shamefully and loathsomely depraved out of Order and no way correspondent unto the Holiness of God Hence by Nature we are wholly unclean who can bring a clean thing out of that which is unclean And this uncleanness is graphically expressed under the Similitude of a wretched polluted Infant Ezek. 16. 3 4 5. 2 That which is Actual in all the Actings of our Faculties as so defiled and as far as they are so defiled For 1. Be any sin of what Nature it will there is a Pollution attending of it Hence the Apostle adviseth to cleanse our selves from all Pollutions of Flesh and Spirit 2 Cor. 7. 1. The sins that are internal and spiritual as Pride self-Love Covetousness Unbelief have a pollution attending them as well as those which are fleshly and sensual 2. So far as any thing of this Pravity or Disorder mixeth it self with the best of our Dutyes it renders both us and them unclean Isa. 64. 6. We are all as an unclean thing and all our Righteousnesses are as filthy Raggs 2 ly This Uncleanness as it is Habitual respecting our Natural Defilement is equal in and unto every one that is born into the World We are by Nature all alike polluted and that to the utmost of what our Nature is capable But with respect unto Actual sins it is not so For in them it hath various Degrees and Aggravations even as many as sin it self hath 1 The Greater the sin is from its Nature or Circumstances the greater is the Defilement wherewith it is attended Hence there is no sin expressed under such Terms of filthiness and abhorrences as Idolatry which is the greatest of sins See Ezek. 16. 36 37. Or 2 There is an Aggravation of it when the whole Person is defiled as it is in the Case of Fornication before instanced in 3 It is heightned by a Continuance in sin whereby an Addition is made to its Pollution every Day and which is called Wallowing in the Mire 2 Pet. 2. 22. I have in this whole Discourse but touched upon this Consideration of sin which the Scripture so frequently mentions and inculcates For as all the first Institutions of Divine Worship recorded therein had some respect hereunto so the last Rejection of obstinate sinners mentioned in it is Let him that is filthy or unclean be filthy still Revel 22. 11. Neither is there any Notion of sin whereby God would convey an Apprehension of its Nature and an Abhorrency thereof unto our Minds and Consciences so frequently insisted on as is this of its Pollution And in order to our use of it unto the Discovery of the Nature of Holiness we may yet observe these three things 1 Where this Vncleanness abideth unpurged there neither is nor can be any true Holiness at all Ephes. 4. 22 23 24. For it is universally opposed unto it it is our unholiness Where therefore it is absolute and purified in no Measure or Degree there is no Work of Sanctification no Holiness so much as begun For in the purging hereof it makes its entrance upon the Soul and its Effects therein is the first Beginning of Holiness in us I acknowledge that it is not in any at once absolutely and perfectly taken away in this World For the Work of purging it is a continued Act commensurate unto the whole Work of our Sanctification And therefore they who are truely sanctified and Holy are yet deeply sensible of the Remainder of it in themselves do greatly bewayl it and earnestly endeavour after the removal of it But there is an initial real sincere and as to all the Faculties of the Soul universal purging of it which belongs to the Nature and Essence of Holiness begun and carryed on though not absolutely perfected in this Life And men who pretend unto a Grace and Holiness that should consist in Moral Vertue only without a supposition of and respect unto the Purification of this Pollution of sin do but deceive their own Souls and others so far as any are forsaken of God to give credit unto them The Vertues of men not purged from the Vncleanness of their Natures are an Abomination to the Lord Tit. 1. 15. 2 Unless this uncleanness of sin be purged and washed away we can never come unto the Enjoyment of God Nothing that defileth shall in any wise enter into the New Jerusalem Revel 21. 27. To suppose that an Unpurified Sinner can be brought unto the blessed Enjoyment of God is to overthrow both the Law and the Gospel and to say that Christ dyed in vain It is therefore of the same importance with the Everlasting Salvation of our Souls to have them purged from sin 3 We are not able of our selves without the especial Aid Assistance and Operation of the Spirit of God in any Measure or Degree to free our selves from this Pollution neither that which is Natural and Habitual nor that which is Actual It is true it is frequently prescribed unto us as our Duty We are commanded to Wash our selves to Cleanse our selves from sin to Purge our selves from all our Iniquities and the like frequently But to suppose that whatever God requireth of us that we have Power of our selves to do is to make the Cross and Grace of Jesus Christ of none Effect Our Duty is our Duty constituted unalterably by the Law of God whether we have power to perform it or no seeing we had so at our first Obligation by and unto the Law which God is not obliged to bend unto a conformity to our Warpings nor to suit unto our sinfull Weaknesses Whatever therefore God worketh in us in a Way of Grace he prescribeth unto us in a Way of Duty and that because although he do it in us yet he also doth it
their lives whatever otherwise their profession be or their Diligence in Religious duties they doe very little either Represent or Glorifie God in the world If we therefore Design to be Holy let us constantly in our Families towards our Relations in Churches in our Conversations in the world and dealings with all men towards our Enemies and Persecutors the worst of them so far as they are ours only towards all Mankind as we have Opportunity labour after conformity unto God and to express our likeness unto him in this Philanthropy Goodness Benignity Condescention readiness to forgive to help and relieve without which we neither are nor can be the Children of our Father which is in Heaven Sect. 30 Especially is this frame of Heart and actings suitable therunto required of us with respect unto the Saints of God unto Believers Even God himself whom we are bound to imitate and a Conformity unto whom we are pressing after doth exercise his Benignity and Kindness in a peculiar manner towards them 1 Tim. 4. 10. He is the Saviour of all men but especially of them that believe There is a specialty in the Exercise of His saving Goodness towards Believers And in Answer hereunto We are likewise commanded to doe good unto all men but especially unto them who are of the Houshould of Faith Gal. 6. 10. Although we are obliged to the Exercise of the Goodness before described unto all men whatever as we have Opportunity so we are allowed yea we are enjoyned a peculiar regard herein unto the Houshold of Faith And if this were more in Exercise if we esteemed our selves notwithstanding the Provocations and Exasperations which we meet withall or suppose we doe so when perhaps none are given us or intended us obliged to express this Benignity Kindness Goodness Forbearance and Love towards all Believers in an especial manner it would prevent or remove many of those scandalous Offences and Animosities that are among us If in Common we doe love them that love us and doe good to them that doe good to us and delight in them who are of our Company and go the same way with us it may advance us into the condition of Pharisees and Publicanes for they did so also But if among Believers we will take this course love them only delight in them only be open and free in all effects of genuine kindness towards them who go our way or are of our Party or are kind and friendly to us or that never gave us provocations really nor in our own surmizes we are so far and therein worse than either Pharisees or Publicanes We are to endeavour Conformity and Likeness unto God not only as he is the God of Nature and is good unto all the works of his hands but as he is our Heavenly Father and is Good Kind Benign Merciful in an especial manner unto the whole Family of his Children however differenced among themselves or indeed unkind or provoking unto him I confess when I see men apt to retain a sense of old Provocations and Differences ready to receive Impressions of new ones or ready for Apprehensions of such where there are none incredulous of the sincerity of others who profess a readiness for Love and Peace to take things in the worst sense to be Morose and Severe towards this or that sort of Believers unready to help them scarce desiring their Prosperity or it may be their safety I cannot but look upon it as a very great stain to their Profession whatever else it be And by this Rule would I have my own ways examined Sect. 31 2 Truth is another Grace another part of Holiness of the same Import and Nature Truth is used in the Scripture for Vprightness and Integrity Thou requirest Truth in the inward parts Psal. 51. and frequently the Doctrine of Truth as of God revealed and by us believed But that which I intend is only what is enjoyned us by the Apostle namely in all things to Speak the Truth in Love Ephes. 4. 15. Our Apostasie from God was Eminently from him as the God of Truth by an Opposition to which Attribute we sought to dethrone him from his Glory We would not believe that his word was Truth And sin entred into the world by and with a long Train of Lies And ever since the whole world and every thing in it is filled with them which represents him and his Nature who is the Father of Lyes and Lyars Hereby doth it visibly and openly continue in its Apostasie from the God of Truth I could willingly stay to manifest how the whole world is corrupted depraved and sullyed by Lyes of all sorts but I must not divert thereunto Wherefore Truth and sincerity in Words for that at present I confine my self unto is an Effect of Renovation of the Image of God in us and a Representation of him to the world No Duty is more frequently pressed upon us Put away false speaking lye not to one another speak the Truth in Love And the consideration hereof is exceeding necessary unto all those who by their course of Life are engaged in Trading and that both because of the Disreputation which by the evil practices of some of many that I say not of the most is cast upon that Course of Life and also because failures in Truth are apt a thousand ways to insinuate themselves into the Practices of such Persons yea when they are not aware thereof It is naught it is naught saith the buyer but when he goeth away he boasteth and it is good it is good saith the seller but when he hath sold it he boasteth or is well pleased with the advantage which he hath made by his words But these things have the Image of Sathan upon them and are most opposite to the God of Truth Another Occasion must be taken further to press this necessary Duty only at present I doe but intimate that where Truth is not universally observed according to the utmost watchfullness of Sincerity and Love there all other Marks and Tokens of the Image of God in any Persons are not onely Sullied but Defaced and the Representation of Sathan is most prevalent And these things I could not but adde as naturally Consequential unto that first principall Argument for the Necessity of Holiness which we have proposed and insisted on Sect. 32 Having dispatched this first Argument and added unto it some especial Improvements with respect unto its Influence into our Practice it remains only that we free it from one Objection which it seems exposed unto Now this ariseth from the Consideration of the Infinite Grace Mercy and Love of God as they are proposed in the Dispensation of the Word For it may be said unto us and like enough it will considering the frame of mens Minds in the Dayes wherein we live Doe not you your selves who thus press unto Holiness and the Necessity of it from the Consideration of the Nature of God preach unto us every
by us so as that the same Work is an Act of his Spirit and of our Wills as acted thereby Of our selves therefore we are not able by any endeavours of our own nor wayes of our own finding out to cleanse our selves from the Defilement of sin If I be wicked saith Job why then labour I in vain if I wash my self with Snow-water and make my hand never so clean yet shalt thou plunge me in the Ditch and mine own Cloathes shall make me to be abhorred Chap. 9. 29 30 31. There may be Wayes and Means used whereby an Appearance of Washing and Cleansing may be made But when things come to be tryed in the sight of God all will be found filthy and unclean In vain saith the Prophet shalt thou take to thy self Sope and much Nitre thou shalt not be purged Jer. 2. 22. The most probable means of Cleansing and the most effectual in our Judgement however multiplyed shall fail in this Case Some speak much of washing away their sins by the Tears of Repentance But Repentance as prescribed in the Scripture is of another Nature and Assigned unto another End And for mens Tears in this matter they are but Sope and Nitre which howsoever multiplyed will not produce the Effect intended And therefore doth God in places of Scripture innumerable take this to himself as the immediate Effect of his Spirit and Grace namely to cleanse us from our Sins and our Iniquities 4 The Institutions of the Law for this End to purge Uncleanness could not of themselves reach thereunto They did indeed purifie the unclean Legally and sanctified persons as to the purifying of the flesh Heb. 9. 13. so that they should not on their account be separated from their Priviledges in the Congregation and the Worship of God But of themselves they could goe no further Heb. 10. 2. only they did Typifie and signifie that whereby sin was really cleansed But the real stain is too deep to be taken away by any outward Ordinances or Institutions And therefore God as it were rejecting them all promiseth to open another Fountain to that purpose Zech. 13. 1. Wherefore 5 There is a great Emptiness and Vanity in all those Aids and Reliefs which the Papal Church hath invented in this Case Sensible they are of the spot and stain that accompanyes sin of its Pollution and Defilement which none can avoyd the Conscience of who are not utterly hardned and blinded But they are ignorant of the true and only Means and Remedy thereof And therefore as in the Work of Justification being ignorant of the Righteousness of God and going about to establish their own Righteousness they submit not themselves to the Righteousness of God as the Apostle spake of their predecessors so in the Work of Sanctification being ignorant of the Wayes of the working of the Spirit of Grace and Efficacy of the Blood of Christ they go about to set up their own Imaginations and submit not themselves unto a Complyance with the Grace of God Thus in the first place they would at least the most of them would have the whole uncleanness of our Natures to be washed away by Baptisme Virtute Operis operati The Ordinance being administred without any more to doe or any previous Qualifications of the Person internal or external the filth of Original Sin is washed away though it fell not out so with Simon Magus who notwithstanding he were baptized by Philip the Evangelist and that upon his visible Profession and Confession yet continued in the Call of Bitterness and Bond of Iniquity and was therefore certainly not cleansed from his sins But there is a cleansing in Profession and Signification and there is a Cleansing in the Reality of Sanctification The former doth accompany Baptisme when it is rightly administred With respect hereunto are men said to be purged from their old sins that is to have made a Profession and have had a fair Representation thereof in being made partakers of the outward sign of it 2 Pet. 1. 9. as also to escape the Pollutions of the World and the Lusts of the flesh Chap. 2. 18 20. But all this may be and yet sin not be really purged For not only the Outward Washing of Regeneration in the Pledge of it but the Internal Renovation of the Holy Ghost is required thereunto Tit. 3. 5. But having thus shifted themselves of the Filth of Original sin as easily as a man may put off his Cloathes when they are foul they have found out many wayes whereby the ensuing Defilements that attend Actual sins may be purged or done away There is the sprinkling of Holy Water Confession to a Priest Penances in Fasting and some other Abstinences that are supposed to be of wonderfull vertue to this End and Purpose And I do acknowledge that the one Art of Confession is really the greatest Invention to accommodate the Inclinations of all Flesh that ever this World was acquainted withall For as nothing is so suited unto all the Carnal Interests of the Priests be they what they will nor so secures them a Veneration in the midst of their Looseness and worthless Conversation so for the People who for the most part have other Business to doe than long to trouble themselves about their sins or find it uneasie to be conversant about their Guilt and the Consequences of it in their Minds it is such an expedite Course of absolute Exoneration that they may be free for other sins or Businesses to deposite them wholly and safely with a Priest that nothing equal unto it could ever have been invented For the Real Way of dealing with God by Jesus Christ in these things with Endeavours of a Participation in the Sanctifying Cleansing Work of the Holy Ghost is long and very irksome to Flesh and Blood besides that it is intricate and foolish unto Natural Darkness and Unbelief But yet so falls out that after all these Inventions they can come to no perfect Rest or Satisfaction in their own Minds They cannot but find by Experience that their Sores sometimes break forth through all these sorry Coverings unto their Annoyance and their Defilements yet fill them with Shame as well as the Guilt of sin doth with Fear Wherefore they betake themselves to their Sheat-Anchor in this storm in the Relief which they have provided in another World when let men find themselves never so much mistaken they cannot complain of their disappointments This is in their Purgatory whereunto they must trust at last for the cancelling of all their odd scores and Purging away that filth of sin which they have been unwilling to part withall in this World But as this whole Business of Purgatory is a groundless Fable an Invention set up in competition with and opposition unto the Sanctification of the Spirit and Cleansing Vertue of the Blood of Christ as a matter of unspeakable more Profit and Secular Advantage unto those who have its mannagement committed unto them so it is
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