designed unto no other End but to make his Grace effectual Hence is he said to send and give his Son also And the whole Work of the Holy Ghost as our Sanctifier Guide Comforter and Advocate is to make the Love of the Father effectual unto us Joh. 10. 13 14. As this out of his own Love and Care he hath Condescended unto so the Fountain of it being in the Love and Purpose of the Father and that also or the making them effectual being their End he is rightly said to be Given of him 3. In the whole Communication of the Spirit respect is had unto his Effects or the Ends for which he is given What they are shall be afterwards declared Now the Authority of this Giving respects principally his Gifts and Graces which depend on the Authority of the Father 2. This Expression denotes Freedom What is given might be withheld This is the Gift of God as he is called Joh. 4. 10 not the Purchase of our Indeavours nor the Reward of our Desert Some men delight to talk of their Purchasing Grace and Glory But the one and the other are to be bought without Money and without Price Even Eternal Life it self the End of all our Obedience is the Gift of God through Jesus Christ our Lord Rom. 6. 23. The Scripture knows of no earnings that Men can make of themselves but Death For as Austin says Quicquid tuum est peccatum est and the Wages of Sin is death To what End or Purpose soever the Spirit is bestowed upon us whether it be for the Communication of Grace or the Distribution of Gifts or for Consolation and Refreshment it is of the Meer Gift of God from his absolute and Sovereign Freedom Sect. 5 Secondly In Answer hereunto they are said to Receive him on whom as a Gift he is bestowed as in the Testimonies before mentioned And in Receiving two things are implyed 1. That we contribute nothing thereunto which should take off from the thing Received as a Gift Receiving answers Giving and that implys freedom in the Giver 2. That it is their Priviledg and Advantage For what a Man Receives he doth it for his own Good First then we have him freely as a Gift of God For to Receive him in general is to be made Partaker of him as unto those Ends for which he is given of God Be those Ends what they will in respect of them they are said to Receive him who are made Partakers of him Two things may be pleaded to take off the Freedom of this Gift and of our Reception and to cast it on something necessary and required on our part For 1. our Saviour tells us that the World cannot Receive him because it seeth him not neither knoweth him Joh. 14. 17. Now if the World cannot Receive him there is required an Ability and Preparation in them that do so that are not in the World and so the Gift and Communication of the Spirit depends on that Qualification in us But all Men are Naturally alike the World and of it No One Man by Nature hath more Ability or strength in Spiritual things than another For all are equally dead in Trespasses and Sins all equally Children of Wrath. It must therefore be enquired how some come to have this Ability and Power to Receive the Spirit of God which others have not Now this as I shall fully manifest afterwards is merely from the Holy Ghost himself and his Grace respect being had herein only unto the Order of his Operations in us some being Preparatory for and dispositive unto other One being instituted as the means of obtaining another the whole being the Effect of the free Gift of God For we do not make our selves to differ from others nor have we any thing that we have not Received 1 Cor. 4. 7. Wherefore the Receiving of the Holy Ghost intended in that Expression of our Saviour with respect whereunto some are able to receive him some are not is not absolute but with respect unto some certain Work and End And this as is plain in the Context is the receiving of him as a Comforter and a Guide in Spiritual Truth Here-unto Faith in Christ Jesus which also is an effect and fruit of the same Spirit is antecedently required In this sense therefore Beleivers alone can receive him and are enabled so to do by the Grace which they have received from him in their first Conversion unto God But 2dly it will be said that we are bound to pray for him before we receive him and therefore the bestowing of him depends on a Condition to be by us fulfilled For the Promise is that our Heavenly Father will give the Holy Spirit unto them that ask him Luke 11. 13. But this doth not prove the bestowing and receiving of him not to be absolutely free Nay it proves the Contrary It is Gratia indebita undeserved Grace that is the proper object of Prayer And God by these encouraging Promises doth not abridge the Liberty of his own Will nor derogate from the Freedom of his Gifts and Grace but only directs us into the way whereby we may be made Partakers of them unto his Glory and our own Advantage And this also belongs unto the Order of the Communication of the Grace of the Spirit unto us This very Praying for the Spirit is a Duty which we cannot perform without his Assistance For no man can call Jesus Lord but by the Holy Ghost 1 Cor. 12. 3. He helps us as a Spirit of Grace and Supplication to pray for him as a Spirit of Joy and Consolation Sect. 6 3. This is such a Gift as in God proceeds from Bounty For God is said to give him unto us richly Tit. 3. 6. This will be spoken unto in the fourth Way of his Communication Onely I say at present the greatness of a Gift the free Mind of the Giver and want of desert or merit in the Receiver are that which declare Bounty to be the spring and fountain of it And all these concur to the height in God's Giving of the Holy Ghost Sect. 7 Again on the part of them who receive this Gift Priviledg and Advantage are intimated They receive a Gift and that from God and that a great and singular Gift from Divine Bounty Some indeed receive him in a sort as to some Ends and Purposes without any advantage finally unto their own Souls So do they who prophesie and cast out Devils by his Power in the Name of Christ and yet continuing workers of Iniquity are rejected at the last day Matth. 7. 22 23. Thus it is with all who receive his Gifts only without his Grace to sanctifie their Persons and their Gifts and this whether they be ordinary or extraordinary But this is only by accident There is no Gift of the Holy Ghost but is good in its own Nature tending to a good End and is proper for the Good and Advantage of them by whom it is
especial part of this his Offering up himself That this was wrought in him by the Holy or Eternal Spirit was before declared And it is frequently expressed as that which had an especial Influence into the Efficacy and Merit of his Sacrifice Psal. 2. 8. He humbled himself and became Obedient unto Death the Death of the Cross. And when he offered up Prayers and Supplications though he were a Son yet learned he obedience by the things that he suffered Heb. 5. 8. That is he experienced Obedience in Suffering It is true that the Lord Christ in the whole course of his Life yeelded Obedience unto God as he was made of a Woman made under the Law Gal. 4. 4. But now he came to the great Tryal of it with respect unto the especial command of the Father to lay down his Life and to make his Soul an Offering for sin Isa. 53. 10. This was the highest Act of Obedience unto God that ever was or ever shall be to all Eternity And therefore doth God so express his satisfaction therein and acceptance of it Isa. 53. 11 12. Phil. 2. 9 10. This was wrought in him this he was wrought unto by the Holy Spirit and therefore by him offered himself unto God 4. There belongs also hereunto that Faith and Trust in God which with fervent Prayers Cries Supplications he now acted on God and his Promises both with respect unto himself and to the Covenant which he was sealing with his Blood This our Apostle represents as an especial Work of his testified unto in the Old Testament Heb. 2. 13. I will put my trust in him And this 1. respected himself namely that he should be supported assisted and carried through the Work he had undertaken unto a blessed Issue Herein I confess he was horribly assaulted until he cryed out My God my God why hast thou forsaken me Psal. 22. 1. But yet after and through all his dreadful Tryal his Faith and Trust in God were Victorious This he expressed in the Depth and Extremity of his Tryals Psal. 22. 9 10 11. and made such an open Profession of it that his Enemies when they supposed him lost and defeated reproached him with it v. 8. Matth. 27. 43. To this purpose be declared himself at large Isa. 50. 7 8 9. So his Faith and Trust in God as to his own supportment and deliverance with the accomplishment of all the Promises that were made unto him upon his ingagement into the Work of Mediation were victorious 2. They respected the Covenant and all the Benefits that the Church of the Elect was to be made Partaker of thereby The Blood that he now shed was the Blood of the Covenant and it was shed for his Church namely that the Blessings of the Covenant might be communicated unto them Gal. 3. 13 14. With respect hereunto did he also exercise Faith in God as appears fully in his Prayer which he made when he entred on his Oblation John 17. Now concerning these Instances we may observe three Things to our present purpose 1. These and the like gracious Actings of the Soul of Christ were the Wayes and Means whereby in his Death and Bloodshedding which was violent and by force inflicted on him as to the outward Instruments and was penal as to the Sentence of the Law he voluntarily and freely offered up himself a Sacrifice unto God for to make Atonement And these were the things which from the dignity of his Person became Efficacious and Victorious Without these his Death and Bloodshedding had been no Oblation 2. These were the things which rendred his Offering of himself to be a Sacrifice of a sweet smâ—lling Savour unto God Ephes. 5. 2. God was so absolutely delighted and pleased with these high and glorious Acts of Grace and Obedience in Jesus Christ that he smelt as it were a Savour of Rest towards Mankind or those for whom he offered himself so that he would be angry with them no more curse them no more As it is said of the Type of it in the Sacrifice of Noah Gen. 8. 20 21. God was more pleased with the Obedience of Christ than he was displeased with the Sin and Disobedience of Adam Rom. 5. 17 18 19. It was not then the outward suffering of a violent and bloody Death which was inflicted on him by the most horrible wickedness that ever Humane Nature brake forth into that God was atoned Acts 2. 23. Nor yet was it meerly his enduring the Penalty of the Law that was the means of our Deliverance But the voluntary giving up of himself to be a Sacrifice in these Holy Acts of Obedience was that upon which in an especial manner God was reconciled unto us All these things being wrought in the Humane Nature by the Holy Ghost who in the time of his Offering acted all his Graces unto the utmost He is said thereon to offer himself unto God through the Eternal Spirit by whom as our High Priest he was Consecrated Spirited and Acted thereunto Sect. 10 Eighthly There was a peculiar Work of the Holy Spirit towards the Lord Christ whilst he was in the State of the Dead For here our precedeing Rule must be remembred namely that notwithstanding the Union of the Humane Nature of Christ with the Divine in the Person of the Son yet the Communications of God unto it beyond Subsistence were voluntary Thus in his Death the Union of his Natures in his Person was not in the least impeached but yet for his Soul or Spirit he recommends that in an especial manner into the Hands of God his Father Psal. 31. 5. Luke 23. 46. Father into thy Hands I commend my Spirit for the Father had ingaged himself in an Eternal Covenant to take care of him to preserve and protect him even in Death and to shew him again the Way and Path of Life Psal. 16. 11. Notwithstanding then the Union of his Person his Soul in its separate State was in an especial manner under the care protection and power of the Father preserved in his Love until the Hour came wherein he shewed him again the Path of Life His Holy Body in the Grave continued under the especial care of the Spirit of God and hereby was accomplished that great Promise That his Soul should not be left in Hell nor the Holy One see Corruption Psal. 16. 10. Acts 2. 31. It is the Body of Christ which is here called the Holy One as it was made an holy Thing by the Conception of it in the Womb by the Power of the Holy Ghost And it is here spoken of in contradistinction unto his Soul and opposed by Peter unto the Body of David which when it died saw Corruption Acts 2. 29. This Pure and Holy Substance was preserved in its Integrity by the overshadowing Power of the Holy Spirit without any of those Accidents of change which attend the dead Bodies of others I deny not but there was use made of the Ministry of
means is dispossessed of a Sence of the Soveraign Authority of God in his Commands nor can any thing secure such a Soul from being pierced and entred into by various Temptations This therefore are we to carry about with us where-ever we goe and whatever we doe to keep our Souls and Consciences under the power of it in all Opportunities of Duties and on all Occasions of Sin Had men alwayes in their Wayes Trades Shops Affairs Families Studyes Closets this written on their Hearts they would have Holiness to the Lord on their Breasts and Foreheads also Sect. 13 2. The Apostle tells us that as God in his Commands is a Soveraign Law-giver so he is able to kill and keep alive That is his Commanding Authority is accompanyed with such a Power as that whereby he is able absolutely and Eternally to Reward the Obedient and to return unto the Disobedient a meet Recompense of Punishment For although I would not exclude other Considerations yet I think this of Eternal Rewards and Punishments to be principally here intended But 1 supposing it to have Respect unto things Temporal also it carryes along with it the greater Enforcement God commands us to be holy Things are in that State and Condition in the World as that if we endeavour to answer his Will in a due Manner designing to perfect Holiness in the fâ—ar of the Lord we shall meet with much Opposition many Difficulties and at length perhaps it may cost us our Lives multitudes have made Profession of it at no cheaper Rate But let us not mistake in this matter He who commands us to be Holy is the only Soveraign Lord of Life and Death that hath alone the Disposal of them both and consequently of all things that are subservient and conducing unto the one or other It is he alone who can kill in a way of Punishment and he alone can keep alive in a way of Mercifull Preservation This Power of our Law-giver the holy Companions of Daniel committed themselves unto and preserved themselves by the Consideration of when with the Terror of Death they were commanded to forsake the Way of Holiness Dan. 3. 17 18. And with respect unto it our Lord Jesus Christ tells us that he who would save his Life namely by a sinfull Neglect of the Command shall lose it This therefore is also to be considered the Power of him who commands us to be Holy is such as that he is able to carry us through all Difficulties and Dangers which we may incurre upon the Account of our being so Now whereas the Fear of Man is one principal Cause or Means of our failing in Holiness and Obedience either by sudden Surprizals or violent Temptations and the next hereunto is the Consideration of other things esteemed Good or Evil in this World the Faith and Sence hereof will bear us up above them deliver us from them and carry us through them Sect. 14 Be of good Courage all ye that trust in the Lord you may you ought without Fear or Dauntedness of spirit to engage into the Pursuit of universal Holiness He who hath commanded it who hath required if of you will bear you out in it nothing that is truely evil or finally disadvantageous shall befall you on that Account For let the World rage whilest it pleaseth and threaten to fill all things with Blood and Confusion to God the Lord belong the Issues from Death he alone can kill and make alive There is therefore no small Enforcement unto Holiness from the Consideration of the Command with respect unto the Power of the Commander relating unto things in this World But 2 I suppose it is a Power of Eternal Rewards and Punishments that is principally here intended The Killing here is that mentioned by our Saviour and opposed to all Temporal Evil and Death it self Matth. 10. 28. Fear not them who can kill the Body but are not able to kill the Soul but rather fear him who is able to destroy both Soul and Body in Hell And this keeping alive is a Deliverance from the Wrath to come in Everlasting Life And this is that which gives an unavoidable Efficacy to the Command Every Command of a Superiour doth tacitly include a Reward and Punishment to be intended For a Declaration is made of what is pleasing and what is displeasing unto him that gives the Command and therein is there a virtual Promise and Threatning But unto all Solemn Laws Rewards and Punishments are expressely annexed Sect. 15 But there are two Reasons why for for the most part they do but little influence the Minds of Men who are inclined unto their Transgression 1 The first is that the Rewards and Punishments declared are such as men think they do justly preferre their own satisfaction in the Transgression of the Lawes before them It is so will all Good men with respect unto Lawes made contrary to the Lawes of God and Wise men also may do so with respect unto useless Lawes with trifling Penalties and Evil men will do so with respect unto the highest Temporal Punishments when they are greedily set on the satisfaction of their Lusts. Hence I say it is in the first place that the Minds of men are so little influenced with those Rewards and Punishments that are annexed unto Humane Lawes And 2 dly a secret Apprehension that the Commanders or Makers of the Lawes neither will nor are able to execute those Penalties in the case of their Transgression evacuates all the Force of them Much they ascribe to their Negligence that they will not take Care to see the Sanction of their Lawes executed more to their Ignorance that they shall not be able to find out their Transgressions and somewhat in sundry Cases to their Power that they cannot Punish nor Reward though they would And for these Reasons are the Minds of men little influenced by Humane Lawes beyond their own honest Inclinations and Interest But things are quite otherwise with respect unto the Law and Commands of God that we should be Holy The Rewards and Punishments called by the Apostle Killing and Keeping alive being Eternal in the highest Capacities of Blessedness or Misery cannot be Ballanced by any Consideration of this present World without the highest Folly and Villany unto our selves Nor can there be any Reserve on the Account of Mutability Indifferency Ignorance Impotency or any other Pretence that they shall not be Executed Wherefore the Commands of God which we are in the Consideration of are accompanyed with Promises and Threatnings of Eternal Blessedness on the one hand or of Misery on the other And these will certainly befall us according as we shall be found Holy or Vnholy All the Properties of the Nature of God are immutably engaged in this matter and hence ensues an indispensible Necessity of our being Holy God commands that we should be so but what if we are not so Why as sure as God is Holy and Powerfull we shall Eternally
1. as to its Dispositions and Inclinations 2. As to its Power and Actings with respect unto Spiritual Supernatural Things 1. As to its Dispositions it is from the Darkness described perverse and depraved whereby Men are alienated from the Life of God Ephes. 4. 18. for this Alienation of Men from the Divine Life is from the depravation of their Minds Hence are they said to be Alienated and Enemies in their Minds by wicked Works or by their Minds in wicked Works being fixed on them and under the Power of them Col. 1. 21. And that we may the better understand what is intended hereby we may consider both what is this Life of God and how the unregenerate Mind is alienated from it Sect. 21 1. All Life is from God The Life which we have in common with all other living Creatures is from him Acts 17. 28. Psal. 104. 30. And 2. that peculiar vital Life which we have by the union of the rational Soul with the Body is from God also and that in an especial manner Gen. 2. 7. Job 10. 12. But neither of these are any-where called the Life of God But it is an especial Life unto God which is intended and sundry things belong thereunto or sundry things are applyed unto the Description of it 1. It is the Life which God requireth of us that we may please him here and come to the enjoyment of him hereafter The Life of Faith and Spiritual Obedience by Jesus Christ Rom. 1. 17. Gal. 2. 20. I live by the Faith of the Son of God Rom. 6. 7. 2. It is that Life which God worketh in us not Naturally by his Power but Spiritually by his Grace And that both as to the Principle and all the Vital Acts of it Ephes. 2. 1 5. Phil. 2. 13. 3. It is that Life whereby God liveth in us that is in and by his Spirit through Jesus Christ. Gal. 2. 20. Christ liveth in me and where the Son is there is the Father whence also this Life is said to be hid with him in God Col. 3. 3. 4. It is the Life whereby we live to God Rom. 6. 7. whereof God is the Supream and Absolute End as he is the principal efficient Cause of it And two things are contained herein 1. That we do all things to his Glory This is the proper End of all the Acts and Actings of this Life Rom. 14. 7 8. 2. That we design in and by it to come unto the eternal enjoyment of him as our Blessedness and Reward Gen. 15. 1. 5. It is the Life whereof the Gospel is the Law and Rule John 6. 68. Acts 5. 20. 6. A Life all whose Fruits are Holiness and Spiritual Evangelical Obedience Rom. 6. 22. Phil. 1. 11. Lastly It is a Life that dieth not that is not obnoxious unto Death Eternal Life John 17. 3. These things contain the chief concerns of that peculiar Spiritual Heavenly Life which is called the Life of God Sect. 22 2. The Carnal Mind is alienated from this Life it hath no liking of it no inclination to it but carrieth away the whole Soul with an aversation from it And this Alienation or Aversation appears in two things 1. In its unreadiness and unaptness to receive Instructions in and about the Concernments of it Hence are Men dull and flow of heart to believe Luke 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 11 12. Heavy in Hearing and flow in the Apprehension of what they hear So are all Men towards what they do not like but have an aversation from This God complains of in the People of old My People are foolish they have not known me they are sottish Children and have none understanding they are wise to do evil but to do good they have no knowledg Jer. 4. 22. 2. In the Choice and preferring of any other Life before it The first Choice a Natural Mind makes is of a Life in Sin and Pleasure which is but a Death a Death to God 1 Tim. 5. 6. James 5. 5. a Life without the Law and before it comes Rom. 7. 9. This is the Life which is suited to the Carnal Mind which it desires delights in and which willingly it would never depart from Again if by Afflictions or Convictions it be in part or wholly forced to forsake and give up this Life it will chuse magnifie and extol a moral Life a Life in by and under the Law though at the last it will stand it in no more stead than the Life of Sin and Pleasure which it hath been forced to forgo Rom. 9. 32. Chap. 10. 3. The thoughts of this Spiritual Life this Life of God it cannot away with the Notions of it are Uncouth the Description of it is Unintelligible and the Practice of it either odious Folly or needless Superstition This is the Disposition and Inclination of the Mind towards Spiritual Things as it is corrupt and depraved Sect. 23 2. The Power also of the Mind with respect unto its actings toward Spiritual Things may be considered And this in short is none at all in the sense which shall be explained immediately Rom. 5. 6. for this is that which we shall prove concerning the Mind of a Natural Man or of a Man in the State of Nature how-ever it may be excited and improved under those Advantages of Education and Parts which it may have received yet is not able hath not a power of its own Spiritually and Savingly or in a due manner to receive embrace and assent unto Spiritual Things when proposed unto it in the Dispensation and Preaching of the Gospel unless it be renewed enlightned and acted by the Holy Ghost Sect. 24 This the Apostle plainly asserts 1 Cor. 2. 14. The Natural Man receiveth not the Things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1. The Subject spoke of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalis homo the natural Man he who is a natural Man This Epithete is in the Scripture opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual 1 Cor. 15. 44. Jud. 15. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as have not the Spirit of God The foundation of this distinction and the distribution of Men into these two sorts thereby is laid in that of our Apostle 1 Cor. 15. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Adam was made a living Soul Hence every Man who hath no more but what is traduced from him is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a living Soul as was the first Adam And the last Adam is made a quickning Spirit Hence he that is of him Partaker of his Nature that derives from him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spiritual Man The Person therefore here spoken of or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that hath all that is or can be derived from the first Adam one endowed with a rational Soul and who hath
Justice between sin and punishment yet there is none between our Obedience and our Salvation and therefore Eternal life is the gift of God through Jesus Christ our Lord Rom. 6. 23. God therefore requires nothing at our hands under this Notion or Consideration nor is it possible that in our Condition any such thing should be required of us For whatever we can do is due before-hand on other Accounts and so can have no prospect to merit what is to come Who can merit by doing his duty our Saviour doth so plainly prove the contrary as none can further doubt of it than of his Truth and Authority Luke 17. 10. Nor can we do any thing that is acceptable to him but what is wrought in us by his Grace And this overthrowes the whole Nature of merit which requires that that be every way our own whereby we would deserve somewhat else at the hands of another and not his more than ours Neither is there any proportion between our Duties and the Reward of the eternal Enjoyment of God For besides that they are all weak imperfect and tainted with sin so that no one of them is able to make good its own station for any End or Purpose in the strictness of Divine Justice they altogether come infifinitely short of the desert of an Eternal Reward by any Rule of Divine Justice And if any say that this merit of our works depends not on nor is measured by strict Justice but wholly by the Gracious Condescension of God who hath appointed and promised so to reward them I answer in the first place that this perfectly overthrowes the whole Nature of Merit For the Nature of Merit consists entirely and absolutely in this that to him that worketh the Reward is reckoned of Debt and not of Grace Rom. 4. 4. And these two are contrary and inconsistent for what is by Grace is no more of Works otherwise Grace is no more Grace and what is of Works is no more of Grace otherwise Work is no more Work Rom. 11. 6. And those who go about to found a Merit of ours in the Grace of God do endeavour to unite and reconcile those things which God hath everlastingly separated and opposed And I say secondly that although God doth freely graciously and bountifully reward our Dutyes of Obedience and upon the Account of his Covenant and Promise he is said to be and he is Righteous in his so doing yet he every where declares that what he so doth is an Act of meer Grace in himself that hath not respect unto any thing but only the Interposition and Mediation of Jesus Christ. In this sense God in the Gospel requireth of us nothing at all 4. Much less doth he require of any that they should do such things as being no way necessary unto that Obedience which themselves personally owe unto him may yet by their supererogation therein redound to the Advantage and benefit of others This monstrous fiction which hath out-done all the Pharisaisme of the Jewes we are engaged for to the Church of Rome as a pretence given to the piety or rather covering of the impiety of their Votaries But seeing on the one hand that they are themselves who pretend to these Works but flesh and so cannot on their own Account be Justified in the sight of God so it is extreme pride and cursed self-confidence for them to undertake to help others by the merit of those works whose worth they stand not in need of concerning which it will be one day said unto them Who hath required these things at your hands But now whereas God requireth none of these things of us nothing with respect unto any of these Ends such is the perversness of our Minds by Nature that many think that God requireth nothing else of us or nothing of us but with respect unto one or other of these Ends nor can they in their Hearts conceive why they should perform any one Duty towards God unless it be with some kind of regard unto these things If they may do any thing whereby they may make some Recompense for their sins that are past at least in their own Minds and Consciences if any thing whereby they may procure an Acceptance with God and the Approbation of their state and Condition they have something which as they suppose may quicken and animate their Endeavours Without these Considerations Holy Obedience is unto them a thing Lifeless and useless Others will labour and take pains both in wayes of outward Mortification and profuse Munificence in any way of Superstitious Charity whilest they are perswaded or can perswade themselves that they shall merit Eternal Life and Salvation thereby without much being beholding to the Grace of God in Christ Jesus Yea all that hath the Face or pretence of Religion in the Papacy consists in a supposition that all which God requireth of us he doth it with respect unto these ends of Attonement Justification Merit and Supererrogation Hereunto do they apply all that remains of the Ordinances of God amongst them and all their own Inventions are managed with the same Design But by these things is the Gospel and the Faith of our Lord Jesus Christ made of none effect Herein then I say lies the express Opposition that is between the Wisdom of God in the mystery of the Gospel and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wisdom of the Flesh or our Carnal Reason God in his dealing with us by the Gospel takes upon his own Grace and Wisdom the providing of an Attonement for our sins a Righteousness whereby we may be Justified before him and the Collation of Eternal Life upon us all in and by him who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption But withall he indispensibly requires of us Holiness and universal Obedience for the ends that shall be declared afterwards This way thinks the Wisdom of the Flesh or Carnal Reason is meer foolishness as our Apostle testifies 1 Cor. 1. 18 23. But such a foolishness it is that is wiser than men v. 25. that is a way so excellent and full of Divine Wisdom that men are not able to comprehend it Wherefore in Opposition hereunto Carnal Reason concludes that either what God requires of us is to be done with respect unto the ends mentioned some or other or all of them or that it is no great matter whether it be done or no. Neither can it discern of what use our Holiness or Obedience unto God should be if it serve not unto some of these purposes For the necessity of Conformity to God of the Renovation of his Image in us before we are brought unto the enjoyment of him in Glory the Authority of his Commands the Reverence of his Wisdom appointing the way of Holiness and Obedience as the means of expressing our Thankfulness glorifying him in the World and of coming to Eternal Life it hath no regard unto But the first true saving
that is intended Sect. 9 And because this is a Matter of great Importance namely how the Lord Christ offered up himself unto God as a Sacrifice by the Eternal Spirit I shall farther explain it though but briefly Those who look only on the outward part of the Death of Christ can see nothing but suffering in it The Jews took him and they with the Souldiers both scourged and slew him hanging him on the Tree But the principal Consideration of it is his own offering himself a Sacrifice unto God as the great High Priest of the Church to make Atonement and Reconciliation for Sinners which was hid from the World by those outward Acts of Violence which were upon him And this he did by the Eternal Spirit wherein we may take notice of the ensuing Instances 1. He Sanctified Consecrated or Dedicated himself unto God for to be an Offering or Sacrifice John 17. 19. For their sakes that is the Elect I sanctifie my self The Lord Christ was before this perfectly sanctified as to all Inherent Holiness so that he could not speak of sanctifying himself afresh in that sense Neither was it the Consecration of himself unto his Office of a Priest For this was the Act of him who called him He glorified not himself to be made an High Priest but he that said unto Him Thou art my Son Heb. 5. 6. He made him a Priest by his Death after the Power of an Endless Life Chap. 7. 16 20 21. Wherefore he consecrated himself to be a Sacrifice as the Beast to be Sacrificed of old was first devoted unto that purpose Therefore it is said that he thus Sanctified or Consecrated himself that we might be Sanctified Now we are Sanctified by the Offering of the Body of Christ once for all Heb. 10. 10. This was his first Sacerdotal Acts. He dedicated himself to be an Offering to God And this he did through the Effectual Operation of the Eternal Spirit in him 2. He went voluntarily and of his own accord to the Garden which answered the Adduction or bringing of the Beast to be Sacrificed unto the Door of the Tabernacle according to the Law for there he did not only give up himself into the hands of those who were to shed his Blood but also actually entred upon the offering up of himself unto God in his Agony when he offered up Prayers and Supplications with strong Crying and Tears Heb. 5. 7. which declares not the Matter but the Manner of his Offering 3. In all that ensued all that followed hereon unto his giving up the Ghost he offered himself to God in and by those Actings of the Grace of the Holy Spirit in him which accompanied him to the last And these are diligently to be considered because on them depends the Efficacy of the Death of Christ as to Atonement and Merit as they were enhanced and rendred excellent by the Worth and Dignity of his Person For it is not the Death of Christ meerly as it was penal and undergone by the way of Suffering that is the Means of our Deliverance but the Obedience of Christ therein which consisted in his offering of himself through the Eternal Spirit unto God that gave efficacy and success unto it We may therefore enquire what were those Principal Graces of the Spirit which he acted in this offering of himself unto God And they were 1. Love to Man-kind and Compassion towards Sinners This the Holy Soul of the Lord Jesus was then in the highest and most inconceivable Exercise of This therefore is frequently expressed where mention is made of this Offering of Christ Gal. 2. 20. Who loved me and gave himself for me Rev. 1. 5. Who loved us and washed us in his own Blood And Compassion is the first Grace required in an High Priest or Sacrificer Heb. 5. 2. God being now upon a Design of Love for it was in the pursuit of Eternal Love that Christ was sent into the World John 3. 16. Tit. 3. 4 5 6. This Love that was now in its most inconceivable Advancement in the Heart of Christ was most grateful and acceptable unto him And this Intenseness of Love did also support the Mind of Christ under all his Sufferings as Jacob through the greatness of his Love unto Rachel made light of the seven years Service that he endured for her Gen. 29. 20. And so did the Lord Christ endure the Cross and despise the shame for the Joy of saving his Elect which was set before him Heb. 12. 2. And this was one Grace of the Eternal Spirit whereby he offered himself unto God 2. That which principally acted him in the Whole was his unspeakable Zeal for and Ardency of Affection unto the Glory of God These were the Coals which with a Vehement Flame as it were consumed the Sacrifice And there were two things that he aimed at with respect unto the Glory of God 1. The manifestation of his Righteousness Holiness and Severity against Sin His Design was to repair the Glory of God wherein it had seemed to suffer by sin Psal. 40. 6 7 8. and Heb. 10. 5 6 7. He came to do that with full desire of Soul expressed in those words Lo I come which Legal Sacrifices could not do namely to make satisfaction to the Justice of God for sin to be a propitiation to declare his Righteousness Rom. 3. 25. And this he doth as to the manner of it with inexpressible Ardency of Zeal and Affections v. 8. I delight to do thy Will O my God yea thy Law is in the midst of my Bowels he doubles the Expression of the Intenseness of his Mind hereon And therefore when he was to prepare himself in his last Passeover for his Suffering he expresseth the highest ingagement of Heart and Affections unto it Luke 22. 15. With desire have I desired to eat this Passeover with you before I suffer As with respect unto the same Work he had before exprest it I have a Baptism to be Baptized withal and how am I straitned or pained till it be accomplished Luke 12. 50. His Zeal to advance the Glory of God in the manifestation of his Righteousness and Holiness by the offering up himself as a Sin-Offering to make Atonement gave him no Rest and Ease until he was engaged in it whence it wrought unto the utmost 2. The Exercise of his Grace and Love This he knew was the way to open the Treasures of Grace and Love that they might be poured out on Sinners to the Everlasting Glory of God For this was the Design of God in the whole Rom. 3. 24 25 26. This Zeal and Affection unto the Glory of God's Righteousness Faithfulness and Grace which was wrought in the Heart of Christ by the Eternal Spirit was that wherein principally he offered up himself unto God 3. His Holy Submission and Obedience unto the Will of God which were now in the height of their Exercise and Grace advanced unto the utmost in them was another
Angels about the dead Body of Christ whilst it was in the Grave even those which were seen sitting afterwards in the place where he lay John 20. 12. by these was it preserved from all outward Force and Violation But this also was under the peculiar care of the Spirit of God who how he worketh by Angels hath been before declared Sect. 11 Ninthly There was a peculiar Work of the Holy Spirit in his Resurrection this being the compleating Act in laying the Foundation of the Church whereby Christ entred into his Rest the great Testimony given unto the finishing of the Work of Redemption with the satisfaction of God therein and his acceptation of the Person of the Redeemer It is on various accounts assigned distinctly to each Person in the Trinity And this not only as all the external Works of God are individed each Person being equally concerned in their Operation but also upon the account of their especial respect unto and interest in the Work of Redemption in the manner before declared Unto the Father it is ascribed on the account of his Authority and the declaration therein of Christ's perfect accomplishment of the Work committed unto him Acts 2. 24. Him hath God raised up having loosed the Pains of Death because it was not possible that he should be holden of it it is the Father who is spoken of And he is said as in other places to raise Christ from the Dead but this he doth with respect unto his loosing the Pains of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with a little alteration of one Vowel signifie the Sorrows of Death or the Cords of Death For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Sorrow of Death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Cords of Death see Psal. 18. 4. Psal. 116. 3. And these Sorrows of Death here intended were the Cords of it that is the Power it had to bind the Lord Christ for a season under it For the Pains of Death that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormenting Pains ended in his death it self But the Consequents of them are here reckoned unto them or the continuance under the Power of Death according unto the Sentence of the Law These God loosed when the Law being fully satisfied the Sentence of it was taken off and the Lord Christ was acquitted from its whole Charge This was the Act of God the Father as the Supream Rector and Judg of all Hence he is said to raise him from the Dead as the Judg by his Order delivereth an acquitted Prisoner or one who hath answered the Law The same Work he also takes unto himself John 10. 17 18. I lay down my Life that I may take it again no Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again For although Men by violence took away his Life when with wicked hands they crucified and slew him Acts 2. 23. Chap. 3. 15 Yet because they had neither Authority nor Ability so to do without his own consent he saith No Man could or did take away his Life that is against his Will by Power over him as the lives of other Men are taken away for this neither Angels nor Men could do So also although the Father is said to raise him from the Dead by taking off the Sentence of the Law which he had answered yet he himself also took his Life again by an Act of the Love Care and Power of his Divine Nature his living again being an Act of his Person although the Humane Nature only died But the peculiar efficiency in the reuniting of his most Holy Soul and Body was an Effect of the Power of the Holy Spirit 1 Pet. 3. 18. He was put to death in the Flesh but quickned in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was restored to Life by the Spirit and this was that Spirit whereby he preached unto them that were disobedient in the dayes of Noah v. 19 20. or that Spirit of Christ which was in the Prophets from the Foundation of the World 1 Pet. 1. 11 12. by which he preached in Noah unto that disobedient Generation 2 Pet. 2. 5. whereby the Spirit of God strove for a season with those Inhabitants of the Old World Gen. 6. 3. that is the Holy Spirit of God To the same purpose we are instructed by our Apostle Rom. 8. 11. But if the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your Mortal Bodies by his Spirit which dwelleth in you God shall quicken our Mortal Bodies also by the same Spirit whereby he raised Christ from the Dead For so the Relation of the one Work to the other requires the words to be understood And he asserts again the same expresly Ephes. 1. 17 18 19 20. he prayes that God would give his Holy Spirit unto them as a Spirit of Wisdom and Revelation v. 17. The Effects thereof in them and upon them are described v. 18. and this he desires that they may so be made Partakers of that by the Work of the Spirit of God in themselves renewing and quickning of them they might have an experience of that exceeding greatness of his Power which he put forth in the Lord Christ when he raised him from the Dead And the Evidence or Testimony given unto his being the Son of God by his Resurrection from the Dead is said to be according to the Spirit of Holiness or the Holy Spirit Rom. 1. 4. He was positively declared to be the Son of God by his Resurrection from the Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the powerful working of the Holy Spirit This also is the intendment of that Expression 1 Tim. 3. 16. Justified in the Spirit God was manifest in the Flesh by his Incarnation and Passion therein and justified in the Spirit by a Declaration of his acquitment from the Sentence of Death and all the Evils which he underwent with the Reproaches wherewith he was contemptuously used by his Quickning and Resurrection from the Dead through the mighty and effectual working of the Spirit of God Sect. 12 Tenthly It was the Holy Spirit that glorified the Humane Nature and made it every way meet for its Eternal Residence at the Right Hand of God and a Pattern of the Glorification of the Bodies of them that believe on him He who first made his Nature Holy now made it Glorious And as we are made conformable unto him in our Souls here his Image being renewed in us by the Spirit so he is in his Body now glorified by the Effectual Operation of the same Spirit the Exemplar and Pattern of that Glory which in our Mortal Bodies we shall receive by the same Spirit For when he appears we shall be like him 1 John 3. 2. seeing he will change our vile Bodies that they
fowls of Heaven Destruction and death say we have heard the same thereof with our ears God understandeth the way thereof and he knoweth the place thereof And unto man he said behold the fear of the Lord that is wisedom and to depart from evil is understanding Chap. 28. 20 21 22 23. 28. This is that wisdom whose ways residence and pathes are so hidden from the natural Reason and understandings of men No man I say by their mere Sight and Conduct can know and understand aright the true nature of Evangelical Holiness and it is therefore no wonder if the Doctrine of it be despised by many as an Enthusiastical fancy It is of the things of the Spirit of God yea it is the principal effect of all his Operations in us and towards us And these things of God knoweth no man but the Spirit of God 1 Cor. 2. 11. It is by him alone that we are enabled to know the things that are freely given unto us of God v. 12 as this is if ever we receive any thing of him in this world or shall do so to Eternity Eye hath not seen nor ear heard neither have entred into the heart of man the things that God hath prepared for them that love him The comprehension of these things is not the work of any of our natural faculties but God reveals them unto us by his Spirit v. 9. 10. Hence it often falls out as it did in the Jews and Pharisees of old That those who are most zealous and industrious for and after a Legal Righteousness walking in a strict attendance unto Duties proportionable unto Light and Convictions pretending to be it and bearing some resemblance of it are the most fierce and implacable Enemies of true Evangelical Holiness They know it not and therefore hate it they have embraced something else in its place and stead and therefore despise and persecute it as it befalls them who embrace Error for Truth in any kind Sect. 10 3 Believers themselves are oft-times much unacquainted with it either as to their Apprehension of its true Nature Causes and Effects or at least as to their own Interest and concernment therein As we know not of our selves the things that are wrought in us of the Spirit of God so we seldom attend as we ought unto his instructing of us in them It may seem strange indeed that whereas all Believers are sanctified and made Holy that they should not understand nor apprehend what is wrought in them and for them and what abideth with them But alas how little do we know of our selves of what we are and whence are our Powers and Faculties even in things natural Do we know how the members of the Body are fashioned in the womb We are apt to be seeking after and giving Reasons for all things and to describe the progress of the production of our Natures from first to last so as if not to satisfie our selves yet to please and amuze others for vain man would be wise although he be like the wilde Asses Colt The best issues of our Consideration hereof is that of the Psalmist Thou O God hast possessed my reins thou hast covered me in my Mothers wombe I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the Earth Thine Eyes did see my substance yet being unperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them Psal. 139. 13 14 15 16. By diligent consideration of these things we may obtain a firm foundation to stand on in an Holy Admiration of the Infinite Wisdom and Goodness of that Soveraign Architect who hath raised this Fabrick unto his own Glory and what we further attempt is Vanity and Curiosity How little do we know of these Souls of ours and all that we do so is by their Powers and Operations which are Consequential unto their Beings Now these things are our own naturally they dwell and abide with us they are we and we are they and nothing else yet is it no easie thing for us to have a reflex and intimate acquaintance with them And is it strange if we should be much in the dark unto this new Nature this new Creature which comes from above from God in Heaven wherewith our natural Reason hath no Acquaintance It is New it is wonderfull it is a work supernatural and is known only by supernatural Revelation Besides there are other things which pretend to be this Gospel Holiness and are not whereby unspeakable Multitudes are deluded and deceived With some any Reformation of Life and Abstinence from flagitious sins with the performance of the Common Duties of Religion is all which they suppose is required under this Head of their Duty Others contend with violence to substitute Moral Vertues by which they know not themselves what they intend in the room thereof And there is a work of the Law which in the fruits of it internal and external in the works of Righteousness and Dutyes which is hardly and not but by spiritual Light and Measures to be distinguished from it This also addes to the difficulty of understanding it aright and should to our diligent enquiry into it Sect. 11 4 We must also consider that Holiness is not confined to this Life but passeth over into Eternity and Glory Death hath no power over it to destroy it or divest us of it For 1 Its Acts indeed are transient but its Fruits abide for ever in their Reward They who dye in the Lord rest from their Labours and their works follow them Rev. 14. 13. God is not unrighteous to forget their labour of love Heb. 6. 10. There is not any Effect or Fruit of Holiness not the least not the giving of a cup of cold water to a Disciple of Christ in the name of a Disciple but it shall be had in everlasting remembrance and abide for ever in its Eternal Reward Nothing shall be lost but all the fragments of it shall be gathered up and kept safe for ever Every thing else how specious soever it be in this world shall be burnt up and consumed as hay and stubble when the least the meanest the most secret Fruit of Holiness shall be gathered as Gold and Silver durable substance into Gods Treasury and become a part of the Riches of the Inheritance of the Saints in Glory Let no soul fear the Loss of any Labour in any of the Dutyes of Holiness in the most secret contest against sin for inward Purity for outward Fruitfulness in the Mortification of sin Resistance of Temptations Improvement of Grace in Patience Moderation Self-denyal Contentment all that you do know and what you do not know shall all be revived called over and abide Eternally in your Reward Our Father who
now seeth in secret will one day reward openly And the more we abound in these things the more will God be glorified in the Recompence of Reward But this is not all nor that which I intend It abides 2 for ever and passeth over into Glory in its Principle or Nature The Love wherewith we now adhere to God and by which we act the Obedience of Faith towards the Saints faileth not it ends not when Glory comes on but is a part of it 1 Cor. 13. 8. It is true some Gifts shall be done away as useless in a state of Perfection and Glory as the Apostle there discourseth and some Graces shall cease as to some especial Acts and peculiar Exercise as Faith and Hope so far as they respect things unseen and future But all those Graces whereby Holiness is constituted and wherein it doth consist for the substance of them as they contain the Image of God as by them we are united and do adhere unto God in Christ shall in their present nature improved into perfection abide for ever In our knowledge of them therefore have we our principal insight into our Eternal Condition in Glory And this is as a firm foundation of Consolation so a part of our chiefest Joy in this World Is it not a matter of unspeakable Joy and Refreshment that these poor Bodyes we carry about us after they have been made a prey unto death dust worms and corruption shall be raised and restored to Life and Immortality freed from pains sickness weakness weariness and vested with those Qualities in conformity to Christs glorious Body which yet we understand not It is so also that these Souls which now animate and rule in us shall be delivered from all their Darkness Ignorance Vanity Instability and Alienation from things Spiritual and Heavenly But this is not all These poor low Graces which no live and are acting in us shall be continued preserved purified and perfected but in their nature be the same as now they are as our Souls and Bodies shall be That Love whereby we now adhere to God as our chiefest Good that Faith whereby we are united to Christ our everlasting Head that Delight in any of the Wayes or Ordinances of God wherein he is enjoyed according as he hath promised his presence in them that Love and Good-will which we have for all those in whom is the Spirit and on whom is the Image of Christ with the entire Principle of spiritual Life and Holiness which is now begun in any of us shall be all purified enhanced perfected and pass into Glory That very Holiness which we here attain those Inclinations and Dispositions those Frames of Mind those Powers and Abilities in Obedience and Adherence unto God which here contend with the weight of their own weakness and imperfections with the Opposition that is continually made against them by the Body of Death that is utterly to be abolished shall be gloriously perfected into immutable Habits unchangeably acting our Souls in the enjoyment of God And this also manifesteth of how much concernment it is unto us to be acquainted with the Doctrine of it and of how much more to be really interested in it Yea Sect. 12 5 There is Spiritual and Heavenly Glory in it in this World From hence is the Church the Kings Daughter said to be all Glorious within Psal. 45. 13. Her inward adorning with the Graces of the Spirit making her beautifull in Holiness is called Glory and is so so also the progress and increase of Believers herein is called by our Apostle their being changed from Glory to Glory 2 Cor. 3. 18. from one degree of glorious Grace unto another As this next unto the Comeliness of the Righteousness of Christ put upon us by the free Grace of God is our only beauty in his sight so it is such as hath a real Spiritual Glory in it It is the First-fruits of Heaven and as the Apostle argueth concerning the Jews that if the first-fruits were holy then is the whole lump holy so may we on the other side if the whole weight as he calls it and fulness of our future Enjoyments be Glory then are the First-fruits in their Measure so also There is in this Holiness as we shall see further afterwards a Ray of Eternal Light a Principle of Eternal Life and the entire nature of that Love whereby we shall eternally adhere unto God The Divine Nature the new immortal Creature the Life of God the Life of Christ are all comprized in it It represents unto God the Glory of his own Image renewed in us and unto the Lord Christ the fruits of his Spirit and Effect of his Mediation wherein he sees of the travail of his Soul and is satisfied There is therefore no-nothing more to be abhorred than those carnal low and unworthy thoughts which some men vent of this glorious Work of the Holy Spirit who would have it wholly to consist in a Legal Righteousness or Moral Vertue Sect. 13 6 This is that which God indispensibly requireth of us The full prosecution of this Consideration we must put off unto our Arguments for the Necessity of it which will ensue in their proper place At present I shall shew that not only God requireth Holiness indispensibly in all Believers but also that this is All which he requireth of them or expecteth from them For it comprizeth the whole Duty of man And this surely rendreth it needfull for us both to know what it is and diligently to apply our selves unto the obtaining an assured participation of it For what Servant who hath any sense of his Relation and Duty if he be satisfied that his Master requireth but one thing of him will not endeavour an Acquaintance with it and the Performance of it Some indeed say that their Holiness such as it is is the Chief or only Design of the Gospel If they intend that it is the first principal Design of God in and by the Gospel and that not only as to the Preceptive part of it but also as unto its Doctrinal and Promissory parts whence it is principally and emphatically denominated it is a fond Imagination Gods great and first design in and by the Gospel is eternally to Glorifie himself his Wisdom Goodness Love Grace Righteousness and Holiness by Jesus Christ Eph. 1. 5 6. And in order to this his great and supreme end he hath designed the Gospel and designs by the Gospel which gives the Gospel its Design 1 To reveal that Love and Grace of his unto lost sinners with the way of its Communication through the Mediation of his Son Incarnate as the only means whereby he will be glorified and whereby they may be saved Acts 26. 18. 2 To prevail with men in and by the Dispensation of its Truth and Encouragement of its Promises to renounce their sins and all other Expectations of Relief or Satisfaction and to betake themselves by Faith unto that way of Life and
intended is the Relation of this Work and Duty to the Death of Christ whence we and our sins are said to be crucified with him because we and they are so by vertue of his Death And herein do we alwayes bear about in the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dying of our Lord Jesus Christ 2 Cor. 4. 10. representing the Manner of it and expressing its Efficacy Sect. 5 Secondly Thus is this Duty expressed whose Nature in the next place we shall more particularly enquire into and declare in the ensuing Observations 1. Mortification of Sin is a Duty alwayes incumbent on us in the whole Course of our Obedience This the Command testifieth which represents it as an alwayes present Duty When it is no longer a Duty to grow in Grace it is so not to mortifie Sin No man under Heaven can at any Time say that he is exempted from this Command nor on any Pretence And he who ceaseth from this Duty le ts go all Endeavours after Holiness And as for those who pretend unto an absolute Perfection they are of all Persons living the most impudent nor do ever in this Matter open their mouths but they give themselves the Lye For 2. This Duty being alwayes incumbent on us argues undenyably the abiding in us of a Principle of Sin whilest we are in the Flesh which with its Fruits is that which is to be mortified This the Scripture calleth the sin that dwelleth in us the evil that is present with us the Law of the Members evil Concupiscence Lust the Flesh and the like And thereunto are the Properties and Actings of folly deceit tempting seducing rebelling warring captivating ascribed This is not a place to dispute the Truth of this Assertion which cannot with any Reputation of Modesty be denyed by any who own the Scripture or pretend to an Acquaintance with themselves But yet through the Craft of Sathan with the Pride and Darkness of the Minds of men it is so fallen out that the want of a true understanding hereof is the Occasion of most of those pernitious Errors wherewith the Church of God is at present pestered and which practically keeps men off from being seriously troubled for their sins or seeking out for Relief by Jesus Christ. Thus one hath not feared of late openly to profess that he knowes of no deceit or evil in his own Heart though a wiser than he hath informed us that he who trusteth his own Heart is a Fool Proverb 28. 26. Sect. 6 3. In-dwelling sin which is the Object of this Duty of Mortification falls under a three-fold Consideration 1. Of its Root and Principle 2. Of its Disposition and Operations 3. Of its Effects These in the Scripture are frequently distinguished though mostly under Metaphorical Expressions So are they mentioned together distinctly Rom. 6. 6. Our old Man is crucified with Christ that the Body of sin might be destroyed that henceforth we should not serve sin 1 The Root or Principle of sin which by Nature possesseth all the Faculties of the Soul and as a depraved Habit enclines unto all that is evil is the Old man so called in Opposition unto the New man which after God is created in Righteousness and true Holiness 2 There is the Inclination actual Disposition and Operations of this Principle or Habit which is called the Body of sin with the Members of it For under those Expressions sin is proposed as in procinctu in a Readiness to Act its self and enclining unto all that is evil And this also is expressed by the Affections and Lusts of the Flesh Gal. 4. 25. Deceitfull Lusts Ephes. 4. 24. The Old man is Corrupt according unto the deceitfull Lusts the Wills of the Flesh and the Mind 3 There are the Effects Fruits and Products of these things which are Actual sins whereby as the Apostle speaks we serve sin as bringing forth the Fruits of it that we should not henceforth serve sin And these Fruits are of two sorts 1. Internal in the Figments and Imaginations of the Heart which is the first way whereby the Lusts of the Old man do act themselves And therefore of those that are under the Power or Dominion of sin it is said that every Figment or Imagination of their Hearts are evil continually Gen. 6. 5. For they have no other Principle whereby they are acted but that of Sin and therefore all the Figments of their Hearts must be necessarily evil And with respect hereunto our Saviour affirms that all Actual sins proceed out of the Heart Math. 15. 19. because there is their Root and there are they first formed and framed 2. External in Actual sins such as those enumerated by our Apostle Col. 3. 5. Gal. 5. 19 20 21. All these things together make up the compleat Object of this Duty of Mortification The old man the body of Death with its Members and the Works of the flesh or the Habit Operations an Effects of Sin are all of them intended and to be respected herein Sect. 7 4. This Principle its Operations and Effects are opposed and directly contrary unto the Principle Operations and Fruits of Holiness as wought in us by the Spirit of God which we have before described 1 They are opposed in their Principle For the Flesh lusteth against the Spirit and the Spirit lusteth against Flesh and these are contrary the one to the other Gal. 5. 17. These are those two adverse Principles which maintain such a Conflict in the Souls of Believers whilst they are in this world and which is so Graphically described by our Apostle Rom. 7. so the Old and New man are opposed and contrary 2 In their Actings The Lusting of the Flesh and the Lusting or desires of the Spirit Walking after the Flesh and Walking after the Spirit living after the Flesh and living in the Spirit are opposed also This is the Opposition that is between the Body of Sin with its Members and the Life of Grace Who walk not after the Flesh but after the Spirit Rom. 8. 1 4 5. We are Debters not to the flesh to live after the flesh for if ye live after the flesh ye shall die but if ye by the Spirit doe mortifie the Deeds of the Flesh ye shall live ver 11 12 13. By this walking after the Flesh I understand not at least not principally the committing of Actual Sins but a Compliance with the Principle or Habit of sin prevailing in Depraved unsanctified Nature allowing it a predominancy in the Hearts and Affections It is when men are disposed to Act according to the Inclinations Lustings Motions Wills and Desires of it Or it is to bend that way Habitually in our Course and Conversation which the Flesh inclines and leads unto This Principle doth not indeed Equally bring forth Actual sins in all but hath various Degrees of its Efficacy as it is advantaged by Temptations controlled by Light or hampered by Convictions Hence all that are under the Power of Sin
Mistakes about Ability to comply with Gods Commands 544 20 Abuse of the best Duties Possible 398 13 Abuse of spiritual Gifts 1 1 Abuse of Eternal Love devilish 525 14 Acquaintance with the Pollution of Sin necessary 394 11 Every Gracious Act of the Will wrought by the Holy Spirit 470 10 Difference between the Act of the Spirit in forming the Humane Nature of Christ and the Act of the Son in assuming it 133 12 To be acted by the Spirit what it is 468 11 How the Holy Prophets were Acted by the Spirit 104 10 All Actings of the Person of the Son of God towards the Humane Nature voluntary 129 6 Actings of the Holy Spirit not ascribed unto him exclusively 130 9 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 External Actings of one Divine Person towards another of what sort 46 5 All Actions internal and external to be tryed by the Word 412 3 Internal Acts of the Holy Trinity how undivided 131 9 All Acts of Natural Life from God 465 6 No Vital Acts under the Power of Death Spiritual 246 21 Act of the Holy Ghost in forming the Body of Christ a Creating Act. 132 Two-fold Event of Mens falls into Actual Sins 291 292 7 8 Actual Sins how they spring from Original Sins 289 5 Actual supplyes of Grace necessary to the Mortification of Sin 486 23 Actual assistance of Grace necessary unto Obedience 548 27 Adam how he had the Spirit of God in the state of Innocency 76 14 Adam had many things revealed unto him 100 6 Adherence and Assimulation Effects of of Love 496 Adjuncts of Divine Inspiration 103 9 Admiration an effect of love 514 26 Administration of Grace not equal at all times 547 24 Advantage and Priviledge in the Participation of the Gifts of the Spirit 83 7 Advantage of the New Testament in our Access to God 155 2 Advantage of Duties vitiated in their Performance 249 28 Great Advantage of spiritual Experience 342 Affections wrought upon and excited by Convictions 200 18 Affections fixed by Grace on spiritual things 201 18 Affections when renewed work sensibly 353 Affections how depraved how sanctified 285 57 Affections the Means of Convictions 294 13 Afflictions how they purge away sin 391 9 Afflictions how sanctified and made usefull ibid. Various Aggravations of the Defilement of Sin 379 Aggravations of sin in them who have received a Principle of Grace 549 29 All personal Properties assigned unto the Holy Spirit in the Scripture 48 8 Alienation from the Life of God what it is 216 22 Alienation of the Minds of men from the Gospel on what Ground 233 54 Allusion unto Local Motion in sending of the Spirit whence taken 84 8 Angels Gods Host. 70 6 Ministry of Angels about the Body of Christ when dead 147 10 Anointing at the Inauguration of Governours what it signified 117 The Spirit of Antichrist what it is 41 17 An Anti-Spirit set up in Opposition to the Spirit of God 19 23 Apostasie of the Church in several Ages with respect unto the Persons of the Holy Trinity 24 27 Apostasie of Christian Churches in the Rejection of the Holy Spirit and his Work 25 27 Apostasie from beginnings of Conversion how brought on 300 24 Appellations or Titles of the Holy Spirit in the Scripture 34 9 Appearances of the Holy Spirit under visible Signs 52 15 Appearances of Persons in Divine Visions 108 14 All Apprehensions of Divine Operations to be tryed by the Rule of the Word 187 Apprehension of Eternal danger from the Law before Conversion 308 31 Application of the Blood of Christ for the Cleansing of Sin 371 1 Application to the Blood of Christ for the Cleansing of Sin and the Nature of it 387 388 389 s. 5. 400 405 Applications of the Death of Christ unto the subduing of Sin wherein it consists 494 495 36 Arguments in Prayer for the further Communications of the Spirit 359 4 Weak Arguments for Holiness prejudicial to it 498 2 Arguments to prove the Divine Personality of the Holy Ghost 47 48 c. 8 Articulate Voyces in Divine Revelations how formed 106 12 Internal Assistance of the Spirit of God necessary to every Act of Obedience 465 5 Assumption the only immediate Act of the Person of the Son towards the Humane Nature 129 4 Assurance accompanying Divine Revelations 104 10 Assurance of Success and final preservation an Encouragement to Duties of Holiness 529 21 Assurance of the End an Encouragement unto the use of the Means 530 23 Attonement or Satisfaction not required of Sinners 331 13 False Wayes of making Attonement the Ground of all Superstition ibid. Vain Attempts for the Mortification of Sin 478 8 Auricular Confession an Invention to accommodate the Inclinations of all Flesh 380 Authority in giving the Spirit respects his Gifts and Grace 81 4 Authority of God gives Efficacy to the Word 259 13 Authority of God to be alwayes considered in his Commands 537 10 Sense of the Authority of God to be carried into all our Occasions 542 17 B. Baalam how a Prophet and how a Sorcerer 110 17 Baptized into the Name of the Holy Spirit as into the Father and Son 51 14 Baptisme of Christ the time of his being anointed unto his Prophetical Office 139 140 5 Baptism is not Regeneration 179 15 All that are duely Baptized are not Regenerate 180 16 Baptism how it expresseth our Sanctification 371 2 Baptism washeth not away Sin virtute Operis operati 380 Beauty of the Soul in its Conformity unto God 376 5 Beginning and Ending of the Gift of Prophesie 100 6 Beginnings of Holiness small like seed 340 4 Beginning of Good from our selves a Pelagian Fiction 467 9 Believers alone receive the Spirit in what sense 82 5 Believers much unacquainted with the Nature of Holiness and their own interest therein 327 10 Believers the only Subject of Sanctification 356 6 Benefit and use of the Word Preached 341 5 Benignity and Charity the great Resemblances of God 515 28 Blasphemy of the Jewes against the Name of Jesus 3 3 Blasphemy against the Holy Ghost 64 29 Blindness of may about the Nature of Sin 479 11 The Blood of Christ how it cleanseth from sin 384 3 The Blood of Christ that purgeth sin is the Blood of his sacrifice 385 4 Blood in Sacrifice both Offered and Sprinkled 385 4 The Blood of Christs Sacrifice alwayes in the same condition as to Efficacy 386 Boasting and Despondency prevented by the same Means 345 6 Bodily strength given by the Spirit of God 118 24 Bodily Absence of Christ how supplyed by the Holy Spirit 161 6 Body of Christ formed of the substance of the Blessed Virgin Reasons thereof 132 The Body how depraved by Sin 366 The Body how sanctified 368 Bounty expressed in pouring forth the Spirit 87 13 The Spirit how called the Breath of Gods Mouth 39 13 How God Breathed into
Salvation which is therein declared unto them 2 Cor. 5. 18 19 20 21. Col. 1. 25 26 27 28. 3 To be the means and Instrument of conveying over unto them and giving them a Title unto and a Right in that Grace and Mercy that Life and Righteousness which is revealed and tendred unto them thereby Mark 16. 16. 4 To be the way and means of communicating the Spirit of Christ with Grace and Strength unto the Elect enabling of them to believe and receive the Attonement Gal. 3. 2. 5 Hereby to give them Vnion with Christ as their Spiritual and Mystical Head us also to fix their Hearts and Souls in their choycest Actings in their Faith Trust Confidence and Love immediately on the Son of God as Incarnate and their Mediator Joh. 14. 1. Wherefore the first and principal End of the Gospel towards us is to invite and encourage lost sinners unto the Faith and Approbation of the Way of Grace Life and Salvation by Jesus Christ without a Complyance wherewith in the first place the Gospel hath no more to do with sinners but leaves them to Justice the Law and themselves But now upon a supposition of these things and of our giving Glory to God by Faith in them the whole that God requireth of us in the Gospel in a way of Duty is that we should be Holy and abide in the use of those means whereby Holiness may be attained and improved in us For if he requires any other thing of us it must be on one of these four Accounts 1. To make Attonement for our sins or 2. To be our Righteousness before him or 3. To merit Life and Salvation by or 4. To supererogate in the behalf of others No other end can be thought of besides what are the true ends of Holiness whereon God should require any thing of us And all the false Religion that is in the world leans on a supposition that God doth require somewhat of us with respect unto these ends But 1 He requires nothing of us which we had all the Reason in the world to expect that he would to make Attonement or satisfaction for our sins that might compensate the injuries we had done him by our Apostasie and Rebellion For whereas we had multiplyed sins against him lived in an Enmity and Opposition to him and had contracted insupportable and immeasurable Debts upon our own Souls Terms of peace being now proposed who could think but that the first thing required of us would be that we should make some kind of satisfaction to Divine Justice for all our enormous and heynous provocations Yea who is there that indeed doth naturally think otherwise so he apprehended who was contriving a way in his own mind how he might come to an Agreement with God Micah 6. 6 7. Wherewith shall I come before the Lord and bow my self before the High God shall I come before him with Burnt-Offerings with Calves of a year old Will the Lord be pleased with Thousands of Rams or with ten Thousands of Rivers of Oyl Shall I give my first-born for my Transgression the fruit of my Body for the sin of my Soul This or something of this nature seems to be but a very reasonable Enquiry for a Guilty self-condemned sinner when first he entertains thoughts of an Agreement with the Holy sin-avenging God And this was the foundation of all that cruel and expensive Superstition that the World was in bondage unto for so many Ages Mankind generally thought that the principal thing which was required of them in Religion was to attone and pacifie the wrath of the Divine Power and to make a Compensation for what had been done against him Hence were their Sacrifices of Hecatombs of Beasts of Mankind of their Children and of themselves as I have elsewhere declared And the same principle is still deep rooted in the minds of convinced sinners and many an Abby Monastery Colledge and Almes-house hath it founded For in the fruits of this Superstition the Priests which set it on work alwayes shared deeply But quite otherwise in the Gospel there is declared and tendred unto sinners an absolute free pardon of all their sins without any satisfaction or Compensation made or to be made on their part that is by themselves namely on the Account of the Attonement made for them by Jesus Christ. And all Attempts or Endeavours after Works or Duties of Obedience in any respect satisfactory to God for sin or meritorious of pardon do subvert and overthrow the whole Gospel See 2 Cor. 5. 18 19 20 21. Wherefore in Answer to the Enquiry before mentioned the Reply in the Prophet is that God looks for none of these things and that all such Contrivances were wholly vain He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God v. 8. which last Expression comprizeth the whole of our Covenant-Obedience Gen. 17. 1. as the two former are eminent Instances of it in particular 2 He requireth nothing of us in a way of Righteousness for our Justification for the future that this also he would have done we might have justly expected For a Righteousness we must have or we cannot be accepted with him And here also many are at a loss and resolve that it is a thing fond and inconvenient to think of peace with God without some Righteousness of their own on the Account whereof they may be Justified before him and rather than they will forgoe that apprehension they will let goe all other thoughts of Peace and Acceptance Being ignorant of the Righteousness of God they go about to establish their own Righteousness and do not submit themselves unto the Righteousness of God nor will they acquiesâ—e in it that Christ is the end of the Law for Righteousness to every one that believeth as Rom. 10. 3 4. But so it is that God requireth not this of us in the Gospel for we are Justified freely by his Grace through the Redemption that is in Christ Jesus Rom. 3. 24. And we do therefore conclude that a man is justified by Faith without the works of the Law v. 28. so Rom. 8. 3 4. Neither is there any mention in the whole Gospel of God's requiring a Righteousness in us upon the Account whereof we should be justified before him or in his sight For the Justification by works mentioned in James consists in the evidencing and Declaration of our Faith by them 3 God requireth not any thing of us whereby we should purchase or Merit for our selves Life and Salvation For we are saved by Grace through Faith not of works lest any man should boast Ephes. 2. 8 9. God doth save us neither by nor for the works of Righteousness which we have done but according to his own Mercy Titus 3. 5. so that although on the one side the wages of sin is Death there being a proportion in