need not here to be further insisted on Sect. 30 The present Assertion which we are to prove is That there is in and by the Grace of Regeneration and Sanctification a Power and Ability given unto us of living unto God or performing all the Duties of acceptable Obedience This is the first Act of that Spiritual Habit arising out of it and inseparable from it It is called Strength or Power Isa. 40. 31. They that wait upon the Lord shall renew their strength that is for and unto Obedience or walking with God without Weariness Strength they have and in their Walking with God it is renewed or encreased By the same Grace are we strengthened with all might according to the glorious Power of God Col. 1. 11. or strengthened with might by his Spirit in the inner man Ephes. 3. 16. whereby we can do all things through Christ that strengtheneth us Phil. 4. 13. In our Calling or Conversion to God all things are given unto us by his Divine Power which pertain unto Life and Godliness 2 Pet. 1. 3. every thing that is needfull to enable us unto a holy Life The Habit and Principle of Grace that is wrought in Believers gives them new Power and spiritual Strength unto all Dutyes of Obedience The Water of the Spirit therein is not only a Well of Water abiding in them but it springeth up into everlasting Life Joh. 4. 14. or enables us continually to such gracious Actings as have a Tendency thereunto There is a sufficiency in the Grace of God bestowed on them that Believe to enable them unto the Obedience required of them So God told our Apostle when he was ready to faint under his Temptations that his Grace was sufficient for him 2 Cor. 12. 9. or there is a Power in all that are sanctified whereby they are able to yield all holy Obedience unto God They are alive unto God alive to Righteousness and Holiness They have a Principle of spiritual Life and where there is Life there is Power in its Kind and for its End Whence there is not in our Sanctification only a Principle or inherent Habit of Grace bestowed on us whereby we really and habitually as to State and Condition differ from all unregenerate persons whatever but there belongs moreover thereunto an active Power or an Ability for and unto spiritual holy Obedience which none are partakers of but those who are so sanctified And unto this Power there is a respect in all the Commands or Precepts of Obedience that belong to the New Covenant The Commands of each Covenant respect the Power given in and by it Whatever God required or doth require of any by vertue of the Old Covenant or the Precepts thereof it was on the Account of and proportionate unto the strength given under and by that Covenant And that we have lost that strength by the Entrance of sin exempts us not from the Authority of the Command and thence it is that we are righteously obliged to doe what we have no Power to perform So also the Command of God under the new Covenant as to all that Obedience which he requireth of us respects that Power which is given and communicated unto us thereby And this is that Power which belongs unto the New Creature the Habit and Principle of Grace and Holiness which as we have proved is wrought by the Holy Ghost in all Believers Sect. 31 We may therefore enquire into the Nature of this spiritual Power what it is and wherein it doth consist Now this cannot be clearly understood without a due Consideration of that Impotency unto all spiritual good which is in us by Nature which it cures and takes away This we have before at large declared and thither the Reader is referred When we know what it is to be without Power or Strength in Spiritual things we may thence learn what it is to have them To this purpose we may consider that there are three things or Faculties in our Souls which are the Subject of all Power or Impotency in spiritual things namely our Vnderstandings Wills and Affections That our spiritual Impotency ariseth from their Depravation hath been proved before and what Power we have for holy spiritual Obedience it must consist in some especial Ability communicated distinctly unto all these Faculties And our Enquiry therefore is What is this Power in the Mind what in the Will and what in the Affections And 1 This power in the Mind consists in a spiritual Light and Ability to discern spiritual Things in a spiritual Manner which Men in the state of Nature are utterly devoyd of 1 Cor. 2. 13 14. The Holy Spirit in the first Communication of the Principle of spiritual Life and Holiness shines into our Hearts to give us the knowledge of the Glory of God in the face of Jesus Christ 2 Cor. 4. 6. yea this strengthening of the Mind by saving Illumination is the most eminent Act of our Sanctification Without this there is a Veil with Fear and Bondage upon us that we cannot see into spiritual things But where the Spirit of God is where he comes with his sanctifying Grace there is Liberty And thereby we all with open face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory 2 Cor. 3. 18. See Ephes. 1. 17 18. Sect. 32 Wherefore all sanctified Believers have an Ability and Power in the renewed Mind and Understanding to see know discern and receive spiritual Things the Mysteries of the Gospel the Mind of Christ in a due and spiritual Manner It is true they have not all of them this Power and Ability in the same Degree but every one of them hath a sufficiency of it so as to discern what concerns themselves and their Dutyes necessarily Some of them seem indeed to be very low in Knowledge and in comparison of others very Ignorant For there are different Degrees in these things Ephes. 4. 7. And some of them are kept in that Condition by their own Negligence and Sloth They do not use as they ought nor improve those Means of Growing in Grace and in the Knowledge of Jesus Christ which God prescribes unto them as Heb. 6. 14 15 16. But every one who is truely sanctified and who thereby hath received the least Degree of saving Grace hath Light enough to understand the spiritual Things of the Gospel in a spiritual Manner When the Mysteries of the Gospel are Preached unto Believers some of them may be so declared as that those of meaner Capacities and Abilities may not be able to comprehend aright the Doctrine of them which yet is necessary to be so proposed for the Edification of those who are more grown in Knowledge Nevertheless there is not any the meanest of them but hath a spiritual insight into the things themselves intended so far as they are necessary unto their Faith and Obedience in the Condition wherein they are This the Scripture gives
promised that he will do himself in us towards us and upon us It is our Duty to believe that he will so do And to fancy an inconsistency between these things is to charge God foolishly 3. If there be an Opposition between these things it is either because the Nature of Man is not meet to be commanded or because it needs not to be assisted But that both these are false and vain Suppositions shall be afterwards declared The Holy Spirit so worketh in us as that he worketh by us and what He doth in us is done by us Our Duty it is to apply our selves unto his Commands according to the Conviction of our Minds and his Work it is to enable us to perform them 4. He that will indulge or can do so unto sloth and negligence in himself on the account of the promised working of the Spirit of Grace may look upon it as an evidence that he hath no interest or concern therein For he ordinarily giveth not out his Aids and Assistances anywhere but where he prepares the Soul with Diligence in Duty And whereas he acts us no otherwise but in and by the Faculties of our own Minds it is ridiculous and implies a Contradiction for a Man to say he will do nothing because the Spirit of God doth all For where he doth nothing the Spirit of God doth nothing unless it be meerly in the infusion of the first Habit or Principle of Grace whereof we shall treat afterwards 5. For Degrees of Grace and Holiness which are enquired after they are peculiar unto Believers Now these are furnished with an Ability and Power to attend unto and perform those Duties whereon the encrease of Grace and Holiness doth depend For although there is no Grace nor Degree of Grace or Holiness in Believers but what is wrought in them by the Spirit of God yet ordinarily and regularly the Increase and Growth of Grace and their thriving in Holiness and Righteousness depend upon the Use and Improvement of Grace received in a diligent Attendance unto all those Duties of Obedience which are required of us 2 Pet. 1. 5 6 7. And me-thinks it is the most unreasonable and sottish thing in the World for a Man to be slothful and negligent in attending unto those Duties which God requireth of him which all his Spiritual Growth depends upon which the eternal welfare of his Soul is concerned in on pretence of the efficacious Aids of the Spirit without which he can do nothing and which he neither hath nor can have whilst he doth nothing Sect. 8 Here lies the Ground and Foundation of our exercising Faith in particular towards him and of our acting of it in Supplications and Thanksgivings His participation of the Divine Nature is the formal Reason of our yeelding unto him Divine and Religious Worship in general but his acting towards us according to the Sovereignty of his own Will is the especial Reason of our particular Addresses unto him in the exercise of Grace for we are baptized into his Name also Sect. 9 Seventhly We may observe that in the Actings and Works of the Holy Spirit some things are distinctly and separately ascribed unto him although some things be of the same kind wrought by the Person in and by whom he Acts or he is said at the same time to do the same thing distinctly by himself and in and by others So John 15. 26 27. I will saith our Saviour send the Spirit of Truth and he shall testifie of me and ye also shall bear witness The Witness of the Spirit unto Christ is proposed as distinct and separate from the witness given by the Apostles He shall testifie of me and ye also shall bear witness And yet they also were enabled to give their witness by him alone So it is expresly declared Acts 1. 8. Ye shall receive Power after that the Holy Spirit is come upon you and ye shall be Witnesses unto me Their witnessing unto Christ was the Effect of the Power of the Holy Spirit upon them and the Effect of his Work in them And he himself gave no other Testimony but in and by them What then is the distinct Testimony that is ascribed unto him It must be somewhat that in or by whomsoever it was wrought it did of its own Nature discover its Relation unto him as his Work So it was in this Matter For it was no other but those Signs and Wonders or Miraculous Effects which he wrought in the confirmation of the Testimony given by the Apostles all which clearly evidenced their own Original So our Apostle Heb. 2. 4. The word was confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God co-witnessing by Signs and Wonders He enabled the Apostles to bear witness unto Christ by their Preaching Sufferings Holiness and constant Testimony which they gave unto his Resurrection But in this he appeared not he evidenced not himself unto the World though he did so in and by them in whom he wrought But moreover he wrought such visible miraculous Works by them as evidenced themselves to be Effects of his Power and were his distinct Witness to Christ. So our Apostle tells us Rom. 8. 16. The Spirit it self beareth witness with our Spirits that we are the Children of God The Witness which our own Spirits do give unto our Adoption is the Work and Effect of the Holy Spirit in us If it were not it would be false and not confirmed by the Testimony of the Spirit himself who is the Spirit of Truth and none knoweth the things of God but the Spirit of God 1 Cor. 2. 11. If he declare not our Sonship in us and to us we cannot know it How then doth he bear witness with our Spirits What is his distinct Testimony in this Matter It must be some such Act of his as evidenceth it self to be from him immediately unto them that are concerned in it that is those unto whom it is given What this is in particular and wherein it doth consist we shall afterwards enquire So Rev. 22. 17. The Spirit and the Bride say come The Bride is the Church and she prayeth for the coming of Christ. This She doth by his Aid and Assistance who is the Spirit of Grace and Supplications And yet distinctly and separately the Spirit saith come that is he puts forth such earnest and fervent desires as have upon them an Impression of his immediate efficiency So v. 20. carrieth the sense of the place namely that it is Christ himself unto whom She sayes come or they pray for the hastning of his coming Or they say come unto others in their Invitation of them unto Christ as the end of v. 17. seems to apply it Then is it the Prayers and Preaching of the Church for the Conversion of Souls that is intended And with both the Spirit works eminently to make them effectual Or it may be in this place the Spirit is taken for the Spirit in the Guides and Leaders of the
Works They are so all of them either in their own Nature or with respect unto them by whom they are performed Heb. 9. 14. They are dead Works because they proceed not from a Principle of Life are unprofitable as dead things Ephes. 5. 11. and end in death eternal Jam. 1. 15. We may then consider how this Spiritual Life which enableth us unto these Vital Acts is derived and communicated unto us 1. The original Spring and Fountain of this Life is with God Psal. 36. 9. With thee is the Fountain of Life The sole Spring of our Spiritual Life is in an especial way and manner in God And hence our Life is said to be hid with Christ in God Col. 3. 3. that is as in its Eternal producing and preserving Cause But it is thus also with respect unto all Life whatever God is the living God all other things are in themselves but dead Things their Life what-ever it be is in him efficiently and eminently and in them is purely derivative Wherefore Sect. 23 2. Our Spiritual Life as unto the especial Nature of it is specificated and discerned from a Life of any other kind in that the fulness of it is communicated unto the Lord Christ as Mediator Col. 1. 19. And from his fulness we do receive it John 1. 16. There is a Principle of Spiritual Life communicated unto us from his fulness thereof whence he quickneth whom he pleaseth Hence he is said to be our Life Col. 3. 4. And in our Life it is not so much we who live as Christ that liveth in us Gal. 2. 20. because we act nothing but as we are acted by Vertue and Power from him 1 Cor. 15. 10. Sect. 24 3ly The Fountain of this Life being in God and the fulness of it being laid up in Christ for us He communicates the Power and Principle of it unto us by the Holy Ghost Rom. 8. 11. That he is the immediate efficient Cause hereof we shall afterwards fully evince and declare But yet he doth it so as to derive it unto us from Jesus Christ Ephes. 4. 15 16. For he is the Life and without him or Power communicated from him we can do nothing John 15. 5. 4ly This Spiritual Life is communicated unto us by the Holy Ghost according unto and in order for the Ends of that New Covenant For this is the Promise of it That God will first write his Law in our Hearts and then we shall walk in his Statutes that is the Principle of Life must precede all vital Acts. From this Principle of Life thus derived and conveyed unto us are all those vital Acts whereby we live to God Where this is not as it is not in any that are dead in sin for from the want hereof are they denominated dead no Act of Obedience unto God can so be performed as that it should be an Act of the Life of God and this is the way whereby the Scripture doth express it The same thing is intended when we say in other words that without an infused habit of internal inherent Grace received from Christ by an efficacious Work of the Spirit no Man can believe or obey God or perform any Duty in a saving manner so as it should be accepted with Him And if we abide not in this Principle we let in the whole poysonous Flood of Pelagianism into the Church To say that we have a sufficiency in our selves so much as to think a good thought to do any thing as we ought any Power any Ability that is our own or in us by Nature however externally excited and guided by Motives Directions Reasons Encouragements of what sort soever to believe or obey the Gospel savingly in any one Instance is to overthrow the Gospel and the Faith of the Catholick Church in all Ages Sect. 25 But it may be Objected That whereas many unregenerate Persons may and do perform many duties of Religious Obedience if there be nothing of Spiritual Life in them then are they all sins and so differ not from the worst things they do in this World which are but Sins And if so unto what end should they take pains about them Were it not as good for them to indulge unto their Lusts and Pleasures seeing all comes to one end It is all sin and nothing else why do the Dispensers of the Gospel press any Duties on such as they know to be in that estate What advantage shall they have by a complyance with them Were it not better to leave them to themselves and wait for their Conversion than to spend time and labour about them to no purpose Answ. 1. It must be granted That all the Duties of such Persons are in some sense sins It was the saying of Austin That the Vertues of Unbelievers are splendida peccata This some are now displeased with but it is easier to censure him than to confute him Two things attend in every Duty that is properly so 1. That it is accepted with God And 2. that it is sanctified in them that do it but neither of these are in the Duties of Unregenerate Men. For they have not Faith And without Faith it is impossible to please God Heb. 11. 6. And the Apostle also assures us That unto the defiled and unbelieving that is all unsanctified Persons not purified by the Spirit of Grace All things are unclean because their Consciences and Minds are defiled Tit. 1. 15. So their Praying is said to be an abomination and their Plowing sin It doth not therefore appear what is otherwise in them or to them But as there are Good Duties which have sin adhering to them Isa. 64. 6. so there are sins which have good in them For bonum oritur ex integris malum ex quocunque defectu Such are the Duties of Men unregenerate Formally and unto them they are sin materially and in themselves they are good This gives them a difference from and a preference above such sins as are every way sinful As they are Duties they are good as they are the Duties of such Persons they are evil because necessarily defective in what should preserve them from being so And on this ground they ought to attend unto them and may be pressed thereunto Sect. 26 2ly That which is good materially and in it self though vitiated from the Relation which it hath to the Person by whom it is performed is approved and hath its Acceptation in its proper place For Duties may be performed two wayes 1. In hypocrisie and pretence so they are utterly abhorred of God in matter and manner that is such a poisonous Ingredient as vitiates the whole Isa. 1. 11 12 13 14. Hos. 1. 4. 2. In Integrity according unto present Light and Conviction which for the substance of them are approved And no Man is to be exhorted to do any thing in Hypocrisie see Matth. 10. 21. And on this account also that the Duties themselves are acceptable Men may be pressed to
them But 3ly it must be granted that the same Duty for the substance of it in general and performed according to the same Rule as to the outward manner of it may be accepted in or from one and rejected in or from another So was it with the Sacrifices of Cain and Abel And not only so but the same rejected Duty may have Degrees of evil for which it is rejected and be more sinful in and unto one than unto another But we must observe that the difference doth not relate meerly unto the different States of the Persons by whom such are performed as because one is in the state of Grace whose Duties are accepted and another in the state of Nature whose Duties are rejected as their Persons are For although the Acceptation of our Persons be a necessary condition for the Acceptation of our Duties as God first had respect unto Abel and then unto his Offerings yet there is alwayes a real specifical diference between the Duties themselves whereof one is accepted and the other rejected although it may be unto us it be every way imperceptible As in the Offerings of Cain and Abel that of Abel was offered in Faith the defect whereof in the other caused it to be refused Suppose Duties therefore to be every way the same as to the Principles Rule and Ends or what-ever is necessary to render them good in their kind and they would be all equally accepted with God by whomsoever they are performed for he is no accepter of Persons But this cannot be but where those that perform them are partakers of the same Grace It is therefore the Wills of Men only that vitiate their Duties which are required of them as good and if so they may justly be required of them The defect is not immediately in their State but in their Wills and their Perversity Sect. 27 4ly The Will of God is the Rule of all Mens Obedience This they are all bound to attend unto and if what they do through their own defect prove eventually sin unto them yet the Commandment is just and holy and the observance of it justly prescribed unto them The Law is the moral cause of the performance of the Duties it requires but not of the sinful manner of their performance And God hath not lost his right of commanding Men because they by their sin have lost their Power to fulfil his Commands And if they equity of the Command doth arise from the proportioning of strength that Men have to answer it He that by contracting the highest moral Disability that depraved habits of Mind can introduce or a course of sinning produce in him is freed from owning obedience unto any of God's Commands seeing all confess that such an habit of sin may be contracted as will deprive them in whom it is of all Power of Obedience Wherefore Sect. 28 4. Preachers of the Gospel and others have sufficient warrant to press upon all Men the Duties of Faith Repentance and Obedience although they know that in themselves they have not a sufficiency of Ability for their due performance For 1. it is the Will and Command of God that so they should do and that is the Rule of all our Duties They are not to consider what Man can do or will do but what God requires To make a judgment of Mens Ability and to accommodate the Commands of God unto them accordingly is not committed unto any of the Sons of Men. 2. They have a double End in pressing on Men the observance of Duties with a supposition of the State of Impotency described 1. To prevent them from such courses of sin as would harden them and so render their Conversion more difficult if not desperate 2. To exercise a means appointed of God for their Conversion or the Communication of Saving-Grace unto them Such are God's Commands and such are the Duties required in them In and by them God doth use to communicate of his Grace unto the Souls of Men not with respect unto them as their Duties but as they are wayes appointed and sanctified by him unto such ends And hence it follows that even such Duties as are vitiated in their performance yet are of advantage unto them by whom they are performed For 1. by attendance unto them they are preserved from many sins 2. In an especial manner from the great sin of despising God which ends commonly in that which is unpardonable 3. They are hereby made useful unto others and many ends of God's Glory in the World 4. They are kept in God's Way wherein they may gradually be brought over unto a real Conversion unto him Sect. 29 Thirdly In this State of Spiritual Death there is not in them who are under the Power of it any Disposition active and inclining unto Life Spiritual There is not so in a dead Carcass unto Life Natural It is a Subject meet for an External Power to introduce a Living Principle into so the dead Body of Lazarus was quickned and animated again by the introduction of his Soul But in it self it had not the least active Disposition nor Inclination thereunto And no otherwise is it with a Soul dead in Trespasses and Sins There is in it Potentia Obedientialis a Power rendring it meet to receive the Communications of Grace and Spiritual Life But a Disposition thereunto of its own it hath not There is in it a remote Power in the nature of its Faculties meet to be wrought upon by the Spirit and Grace of God But an immediate Power disposing and enabling it unto Spiritual Acts it hath not And the reason is because Natural Corruption cleaves unto it as an invincible unmoveable Habit constantly inducing unto evil wherewith the least Disposition unto Spiritual Good is not inconsistent There is in the Soul in the Scripture-Language which some call Canting the Body of the Sins of the Flesh 2 Col. 11. which unless it be taken away by Spiritual Circumcision through the vertue of the Death of Christ it will lie dead in to Eternity There is therefore in us that which may be quickned and saved And this is all we have to boast of by Nature Though Man by Sin be made like the Beasts that perish being bruitish and foolish in his Mind and Affections yet he is not so absolutely he retains that living Soul those intellectual Faculties which were the Subject of Original Righteousness and are meet to receive again the Renovation of the Image of God by Jesus Christ. Sect. 30 But this also seems obnoxious to an Objection from the Instances that are given in the Scripture and whereof we have experience concerning sundry good Duties performed by Men Unregenerate and that in a tendency unto living unto God which argues a Disposition to Spiritual Good So Balaam desired to die the Death of the Righteous and Herod heard John Baptist gladly doing many things willingly And great Endeavours after Conversion unto God we find in many who never attain
Gospel and to be made Partakers of the Benefits of his Mediation And yet if they have not the Spirit of Christ they have no saving Interest in these things for if any Man have not the Spirit of Christ he is none of his If it be then onely their false pretending unto the Spirit of God and his Works which these Persons so revile and scorn why do they not deal with them in like manner with respect unto Christ and the Profession of the Gospel Why do they not say unto them you believe in Christ you believe in the Gospel and thereon expose them to Derision So plainly dealt the Jews with our Lord Jesus Christ. Psal. 22. 7 8. Math. 21. 39 43. It is therefore the things themselves and not the Pretences pretended that are the Objects of this contempt and Reproach Besides suppose those whom at present on other Occasions they hate or despise are not Partakers of the Spirit of God but are really strangers unto the things which hypocritically they profess Will they grant and allow that any other Christians in the World do so really partake of him as to be led guided directed by him to be quickned sanctified purified by him to be enabled unto Communion with God and all duties of Holy Obedience by him with those other Effects and Operations for which he is promised by Jesus Christ unto his Disciples If they will grant these things to be really effected and accomplished in Any let them not be offended with them who desire that they should be so in themselves and declare themselves to that purpose and Men would have more Charity for them under their petulant scoffing than otherwise they are able to exercise It will Thirdly Yet be pleaded that they grant as fully as any the Being of the Holy Ghost the Promise of him and his real Operations only they differ from others as to the sense and Exposition of those Phrases and Expressions that are used concerning these things in the Scripture which those others abuse in an unintelligible manner as making them proper which indeed are Metaphorical But is this the way which they like and choose to express their Notions and Apprehensions Namely openly to revile and scorne the very Naming and asserting the work of the Spirit of God in the words which himself hath taught A Boldness this is which as whereof the former Ages have not given us a President so we hope the future will not afford an Instance of any to follow the Example For their sense and Apprehension of these things they shall afterward be examined so far as they have dared to discover them In the mean time we know that the Socinians acknowledge a Trinity the Sacrifice of Christ the Expâ—ation of sin made thereby and yet we have some differences with them about these things And so we have with these Men about the Spirit of God and his Dispensation under the Gospel though like them they would grant the things spoken of them to be true as Metaphorically to be interpreted But of these things we must treat more fully hereafter Sect. 26 I say it is so come to pass amongst many who profess they believe the Gospel to be true that the Name or Naming of the Spirit of God is become a Reproach So also is his whole work And the Promise of him made by Jesus Christ unto his Church is rendred useless and frustrated It was the main and upon the matter the only supportment which he left unto it in his Bodily Absence the only means of rendring the work of his Mediation effectual in them and among them For without him all others as the Word Ministry and Ordinances of Worship are Lifeless and Useless God is not Glorified by them nor the Souls of Men advantaged But it is now uncertain with some of what Use he is unto the Church yea as far as I can discern whether he be of any or no. Some have not trembled to say and contend that some things as plainly ascribed unto him in the Scripture as words can make an assignation of any thing are the cause of all the Troubles and Confusions in the World Let them have the Word or Tradition outwardly revealing the Will of God and what it is that he would have them do as the Jews have both to this day these being made use of by their own Reason and improved by their natural Abilites they make up the whole of Man all that is required to render the Persons or Duties of any accepted with God Of what use then is the Spirit of God in these things Of none at all it may be nor the Doctrine concerning him but only to fill the World with a buzze and noise and to trouble the minds of Men with unintelligible Notions Had not these things been spoken they should not have been repeated for Death lyeth at the Door in them So then Men may pray without him and preach without him and turn to God without him and perform all their Duties without him well enough For if any one shall plead the necessity of his Assistance for the due performance of these things and ascribe unto him all that is good and well done in them he shall hardly escape from being notably derided Yet all this while we would be esteemed Christians And what do such Persons think of the Prayers of the Antient Church and Christians unto him for the working of all Good in them and their Ascriptions of every good thing unto him And wherein have we any advantage of the Jews or wherein consists the preeminence of the Gospel They have the Word of God that part of it which was committed unto their Church and which in its kind is sufficient to direct their Faith and Obedience For so is the sure Word of Prophesie if diligently attended unto 2 Pet. 1. 19. And if Traditions be of any use they can outvie all the World Neither doth this sort of Men want their Wits and the Exercise of them Those who Converse with them in the things of this World do not use to say they are all Fools And for their Diligence in the Consideration of the letter of the Scripture and inquiring into it according to the best of their Understanding none will Question it but those unto whom they and their Concernments are unknown And yet after all this they are Jews still If we have the New Testament no otherwise then they have the Old have only the letter of it to Philosophize upon according to the best of our Reasons and Understandings without any Dispensation of the Spirit of God accompanying it to give us a Saving Light into the Mistery of it and to make it effectual unto our Souls I shall not fear to say but that as they call themselves Jews and are not but are the Synâ—gogue of Sathan Revel 2. 9. So we who pretend our selves to be Christians as to all the saving Ends of the Gospel shall not be
hereby animated and capable of all Vital Acts. Hence he could move eat see hear c. for the natural Effects of this Breath of Life are only intended in this Expression Thus the first Man Adam was made a Living Soul 1 Cor. 15. 45. This was the Creation of Man as unto the essentially constituting Principles of his Nature Sect. 11 With respect unto his Moral Condition and Principle of Obedience unto God it is expressed Gen. 1. 26 27. And God said Let us make Man in our own Image after our likeness and let them have dominion so God created Man in his own Image in the Image of God created he him He made him upright Eccles. 7. 29. perfect in his Condition every way compleat fit disposed and able to and for the Obedience required of him Without Weakness Distemper Disease contrariety of Principles Inclinations or Reasonings An universal Rectitude of Nature consisting in Light Power and Order in his Understanding Mind and Affections was the principal part of this Image of God wherein he was created And this appears as from the Nature of the thing it self so from the Description which the Apostle giveth us of the Renovation of that Image in us by the Grace of Christ Ephes. 4. 24. Col. 3. 10. And under both these Considerations we may weigh the especial Operations of the Spirit of God Sect. 12 First As to the Essential Principles of the Nature of Man it is not for nothing that God expresseth his Communication of a Spirit of Life by his breathing into him God breathed into his Nostrils the Breath of Life The Spirit of God and the Breath of God are the same onely the one Expression is proper the other metaphorical wherefore this breathing is the especial acting of the Spirit of God The Creation of the Humane Soul a Vital Immortal Principle and Being is the immeate Work of the Spirit of God Job 33. 4. The Spirit of God hath made me and the Breath of the Almighty hath given me Life Here indeed the Creation and Production of both the essential parts of Humane Nature Body and Soul are ascribed unto the same Author For the Spirit of God and the Breath of God are the same but several Effects being mentioned causeth a repetition of the same Cause under several names This Spirit of God first made Man or formed his Body of the Dust and then gave him that Breath of Life whereby he became a living Soul So then under this first Consideration the Creation of Man is assigned unto the Holy Spirit for Man was the Perfection of the Inferior Creation and in order unto the Glory of God by him were all other things Created Here therefore are his Operations distinctly declared to whom the perfecting and compleating of all Divine Works is peculiarly committed Sect. 14 Secondly We may consider the moral State and Condition of Man with the Furniture of his Mind and Soul in reference unto his Obedience to God and his enjoyment of him This was the principal part of that Image of God wherein he was created Three things were required to render Man idoneous or fit unto that Life to God for which he was made First An ability to discern the Mind and Will of God with respect unto all the Duty and Obedience that God required of him as also so far to know the Nature and Properties of God as to believe him the only proper Object of all Acts and Duties of Religious Obedience and an all-sufficient Satisfaction and Reward in this World and to Eternity Secondly A free uncontrolled unintangled disposition to every Duty of the Law of his Creation in order unto living unto God Thirdly An ability of Mind and Will with a readiness of complyance in his Affections for a due regular performance of all Duties and abstinence from all Sin These things belonged unto the integrity of his Nature with the uprightness of the State and Condition wherein he was made And all these things were the peculiar Effects of the immediate Operation of the Holy Ghost For although this Rectitude of his Nature be distinguishable and separable from the Faculties of the Soul of Man yet in his first Creation they were not actually distinguished from them nor superadded or infused into them when Created but were concreated with them that is his Soul was made meet and able to live to God as his Sovereign Lord Chiefest Good and Last End And so they were all from the Holy Ghost from whom the Soul was as hath been declared Yea suppose these Abilities to be superadded unto Man's Natural Faculties as Gifts supernatural which yet is not so they must be acknowledged in a peculiar manner to be from the Holy Spirit For in the Restauration of these Abilities unto our minds in our Renovation unto the Image of God in the Gospel it is plainly asserted that the Holy Ghost is the immediate Operator of them And he doth thereby restore his own Work and not take the Work of another out of his Hand For in the New Creation the Father in the way of Authority designs it and brings all things unto an head in Christ Ephes. 1. 10. which retrived his original peculiar Work and the Son gave unto all things a new consistency which belonged unto him from the beginning Col. 1. 16. So also the Holy Spirit renews in us the Image of God the original implantation whereof was his peculiar Work And thus Adam may be said to have had the Spirit of God in his Innocency He had him in these peculiar Effects of his Power and Goodness and he had him according to the Tenor of that Covenant whereby it was possible that he should utterly lose him as accordingly it came to pass He had him not by especial Inhabitation for the whole World was then the Temple of God In the Covenant of Grace founded in the Person and on the Mediation of Christ it is otherwise On whomsoever the Spirit of God is bestowed for the Renovation of the Image of God in him he abides with him for ever But in all Men from first to last all Goodness Righteousness and Truth are the Fruits of the Spirit Ephes. 5. 9. Sect. 15 The Works of God being thus finished and the whole frame of Nature set upon its Wheels it is not deserted by the Spirit of God For as the preservation continuance and acting of all things in the Universe according to their especial Nature and mutual Application of one unto another are all from the powerful and efficacious Influences of Divine Providence so there are particular Operations of the Holy Spirit â—â—nd about all things whether meerly Natural and Animal or also Rational and Moral An Instance in each kind may suffice For the first as we have shewed the Propagation of the succeeding Generations of Creatures and the annual Renovation of the Face of the Earth are ascribed unto him Psal. 104. 30. For as we would own the due and just Powers
the edification of the Church Ephes. 4. 10 11 12 13. The owning therefore and avowing the Work of the Holy Ghost in the Hearts and on the Minds of Men according to the Tenor of the Convenant of Grace is the principal part of that Profession which at this day all Believers are called unto Sect. 5 4. We are taught in an especial manner to pray that God would give his Holy Spirit unto us that through his Aid and Assistance we may live unto God in that Holy Obedience which he requires at our hands Luk. 11. 9 10 12 13. Our Saviour enjoyning an importunity in our Supplications v. 9 10. and giving us encouragement that we shall succeed in our Requests v. 11 12. makes the Subject Matter of them to be the Holy Spirit Your Heavenly Father shall give the Holy Spirit to them that ask him v. 13. Which in the other Evangelists is good things Mat. 7. 11. because he is the Author of them all in us and to us Nor doth God bestow any good thing on us but by his Spirit Hence the Promise of bestowing the Spirit is accompanied with a Prescription of Duty unto us that we should ask him or pray for him which is included in every Promise where his sending giving or bestowing is mentioned He therefore is the great Subject Matter of all our Prayers And that signal Promise of our Blessed Saviour to send him as a Comforter to abide with us for ever is a Directory for the Prayers of the Church in all Generations Nor is there any Church in the World fallen under such a total Degeneracy but that in their Publick Offices there are Testimonies of their ancient Faith and Practice in praying for the coming of the Spirit unto them according to this Promise of Christ. And therefore our Apostle in all his most solemn Prayers for the Churches in his dayes makes this the chief Petition of them That God would give unto them and increase in them the Gifts and Graces of the Holy Spirit with the Spirit himself for sundry especial Effects and Operations whereof they stood in need Ephes. 1. 17. Chap. 3. 16. Col. 2. 2. And this is a full conviction of what importance the Consideration of the Spirit of God and his Work is unto us We must deal in this Matter with that confidence which the Truth instructs us unto and therefore say That he who prayeth not constantly and diligently for the Spirit of God that he may be made partaker of him for the Ends for which he is promised is a Stranger from Christ and his Gospel This we are to attend unto as that whereon our Eternal Happiness doth depend God knows our State and Condition and we may better learn our Wants from his Prescription of what we ought to pray for than from our own Sense and Experience For we are in the Dark unto our own Spiritual Concerns through the Power of our Corruptions and Temptations and know not what we should pray for as we ought Rom. 8. 26. But our Heavenly Father knows perfectly what we stand in need of And therefore whatever be our present Apprehensions concerning our selves which are to be examined by the Word our Prayers are to be regulated by what God hath enjoyned us to ask and what he hath promised for to bestow Sect. 6 5. What was before mentioned may here be called over again and farther improved yea it is necessary that so it should be This is the solemn Promise of Jesus Christ when he was to leave this World by Death And whereas he therein made and confirmed his Testament Heb. 9. 15 16 17 He bequeathed his Spirit as his great Legacy unto his Disciples And this he gave unto them as the great Pledg of their future Inheritance 2 Cor. 1. 22. which they were to live upon in this World All other good things he hath indeed bequeathed unto Believers as he speaks of Peace with God in particular Peace I leave with you my Peace I give unto you John 14. 27. But he gives particular Graces and Mercies for particular Ends and Purposes The Holy Spirit he bequeaths to supply his own Absence John 16. 17. that is for all the Ends of Spiritual and Eternal Life Let us therefore consider this Gift of the Spirit either formally under this Notion that he was the principal Legaoy left unto the Church by our dying Saviour or materially as to the Ends and Purposes for which he is so bequeathed and it will be evident what valuation we ought to have of Him and his Work How would some rejoice if they could possess any Relique of any thing that belonged unto our Saviour in the dayes of his Flesh though of no use or benefit unto them Yea how great a part of Men called Christians do boast in some pretended Parcels of the Tree whereon he suffered Love abused by Superstition lies at the bottom of this Vanity For they would embrace any thing left them by their dying Saviour But he left them no such things nor did ever bless and Sanctify them unto any holy or Sacred Ends. And therefore hath the abuse of them been punished with blindness and Idolatry But this is openly testified unto in the Gospel then when his Heart was overflowing with Love unto his Disciples and Care for them when he took an Holy Prospect of what would be their Condition their Work Duty and Temptations in the World and thereon made Provision of all that they could stand in need of he promiseth to leave and give unto them his Holy Spirit to abide with them for ever directing us to look unto Him for all our Comforts and Supplies According therefore unto our valuation and esteem of Him of our Satisfaction and Acquiescency in Him is our regard to the Love Care and Wisdom of our Blessed Saviour to be measured And indeed it is only in his Word and Spirit wherein we can either honour or despise him in this World In his own Person he is exalted at the Right Hand of God far above all Principalities and Powers So that nothing of ours can immediately reach him or affect him But it is in our regard to these that he makes a Tryal of our Faith Love and Obedience And it is a matter of Lamentation to consider the contempt and scorn that on various Pretences is cast upon this Holy Spirit and the Work whereunto he is sent by God the Father and by Jesus Christ. For there is included therein a contempt of them also Nor will a pretence of honouring God in their own way secure such Persons as shall contract the guilt of this Abomination For it is an Idol and not the God and Father of our Lord Jesus Christ who doth not work effectually in the Elect by the Holy Ghost according to the Scriptures And 2. if we consider this Promise of the Spirit to be given unto us as to the Ends of it Then Sect. 7 6. He is promised and given as
enabling unâ—o all Acts of Holy Obedience and so in order of Nature antecedent unto them then it doth not consist in a meer Reformation of Life and Moral Vertue be they never so exact or accurate Three things are to be observed for the clearing of this Assertion before we come to the Proof and Confirmation of it As 1. That this Reformation of Life which we say is not Regeneration or that Regeneration doth not consist therein is a necessary Duty indispensibly required of all Men. For we shall take it here for the whole course of Actual Obedience unto God and that according to the Gospel Those indeed by whom it is urged and pressed in the room of Regeneration or as that wherein Regeneration doth consist do give such an Account and Description of it as that it is or at least may be Foreign unto true Gospel-Obedience and so not contain in it one Acceptable Duty unto God as shall afterwards be declared But here I shall take it in our present enquiry for that whole Course of Duâ—â—â—s which in Obedience towards God are prescribed unto us 2. That the Principle before described wherein Regeneration as passivâ—ly considered or as wrought in us consists doth alwayes certainly and infallibly produce the Reformation of Life intended In some it doth it more compleatly in others more imperfectly in all sincerely For the same Grace in Nature and Kind is communicated unto several Persons in various Degree and is by them used and improved with more 〈◊〉 care and diligence In thâ—se therefore that are adult these things are inseparable Therefore 3. The difference in this Matter 〈◊〉 unto this Head We say and believe that Regeneration consiâ—s in Spirituali Renovatione Naturae in a Spiritual Renovation of our Nature Our Modern Socinians that it doth so in Morali Reformatione vitae in a Moral Reformation of Life Now as we grant that this Spiritual Renovation of Nature will infallibly produce a Moral Reformation of Life so if they will grant that this Moral Reformation of Life doth proceed from a Spiritual Renovation of our Nature this difference will be at an end And this is that which the Ancients intend by first receiving the Holy Ghost and then all Graces with him However if they only design to speak ambiguously improperly and unscripturally confounding Effects and their Causes Habits and Actions Faculties or Powers and occasional Acts infused Principles and acquired Habits Spiritual and Moral Grace and Nature that they may take an opportunity to rail at others for want of better Advantage I shall not contend with them For allow a new Spiritual Principle an infused Habit of Grace or gracious Abilities to be required in and unto Regeneration or to be the Product or the Work of the Spirit therein that which is born of the Spirit being Spirit and this part of the Nature of this Work is sufficiently cleared Now this the Scripture abundantly testifieth unto Sect. 20 2 Cor. 5. 17. If any Man be in Christ he is a New Creature This New Creature is that which is intended that which was before described which being born of the Spirit is Spirit This is produced in the Souls of Men by aS Creating Act of the Power of God or it is not a Creature and it is superinduced into the essential Faculties of our Souls or it is not a New Creature for what-ever is in the Soul of Power Disposition Ability or Inclination unto God or for any Moral Actions by Nature it belongs unto the Old Creation it is no New Creature And it must be somewhat that hath a Being and Subsistence of its own in the Soul or it can be neither New nor a Creature And by our Apostle it is opposed to all outward Priviledges Gal. 5. 6. Chap. 6. 15. That the production of it also is by a Creating Act of Almighty Power the Scripture testifieth Psal. 51. 10. Ephes. 2. 10. And this can denote nothing but a New Spiritual Principle or Nature wrought in us by the Spirit of God No say some a New Creature is no more but a changed Man it is true but then this Change is Internal also yes in the Purposes Designs and Inclinations of the Mind But is it by a real Infusion of a new Principle of Spiritual Life and Holiness No it denotes no more but a new course of Conversation only the Expression is Metaphorical a New Creature is a Moral Man that hath changed his Course or Way For if he were alwayes a Moral Man that he was never in any vitious Way or Course as it was with him Matth. 19. 18 19 20. then he was alwayes a New Creature This is good Gospel at once overthrowing Original Sin and the Grace of our Lord Jesus Christ. This Doctrine I am sure was not learned from the Fathers whereof some used to boast Nay it is much more fulsome than any thing ever taught by Pelagius himself who indeed ascribed more unto Grace than these Men do although he denied this Creation of a New Principle of Grace in us antecendent unto Acts of Obedience And this turning all Scripture-Expressions of Spiritual Things into Metaphors is but a way to turn the whole into a Fable or at least to render the Gospel the most obscure and improper way of teaching the Truth of things that ever was made use of in the World Sect. 21 This New Creature therefore doth not consist in a new course of Actions but in renewed Faculties with new Dispositions Power and Ability to them and for them Hence it is called the Divine Nature 2 Pet. 1. 4. He hath given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Divine Nature is not the Nature of God whereof in our own Persons we are not subjectively Partakers And yet a Naâ—ure it is which is a Principle of Operation and that Divine or Spiritual namely an Habitual Holy Principle wrought in us by God and bearing his Image By the Promises therefore we are made Partakers of a Divine Supernatural Principle of Spiritual Actions and Operations which is what we contend for So the whole of what we intend is declared Ephes. 4. 22 23 24. Put off concerning the former Conversation the Old Man which is corrupt according to deceitful lusts and be renewed in the Spirit of your Mind and put on the New Man which after God is created in Righteousness and true Holiness It is the Work of Regeneration with respect both to its Foundation and Progress that is here described 1. The Foundation of the whole is laid in our being renewed in the Spirit of our Mind which the same Apostle else-where calls being transformed in the Renovation of our Minds Rom. 12. 2. That this consists in the participation of a new saving Supernatural Light to enable the Mind unto Spiritual Actings and to guide it therein shall be afterwards declared Herein
of God and are by him made instrumental for the effecting of this New Birth and Life So the Apostle Paul stiles himself the Father of them who were Converted to God or Regenerate through the Word of his Ministry 1 Cor. 4. 15. Though you have ten thousand Instructers in Christ yet have you not many Fathers for in Christ Jesus I have begotten you through the Gospel He was used in the Ministry of the Word for their Regeneration and therefore was their Spiritual Father and he only though the Work was afterwards carried on by others And if Men are Fathers in the Gospel to no more than are Converted unto God by their Personal Ministry it will be no Advantage unto any one day to have assumed that Title when it hath had no Foundation in that Work as to its effectual success So speaking of Onesimus who was Converted by him in Prison he calls him his Son whom he had begotten in his Bonds Philem. 10. and this he declared to have been prescribed unto him as the Principal End of his Ministry in the Commission he had for Preaching the Gospel Acts 26. 17 18. Christ said unto him I send thee unto the Gentiles to open their Eyes to turn them from Darkness to Light and from the Power of Satan unto God which is a Description of the Work under Consideration And this is the principal End of our Ministry also Now certainly it is the Duty of Ministers to understand the Work about which they are employed as far as they are able that they may not Work in the Dark and Fight Uncertainly as Men beating the Air What the Scripture hath revealed concerning it as to its Nature and the manner of its Operation as to its Causes Effects Fruits Evidences they ought diligently to enquire into To be spiritually skilled herein is one of the principal Furnishments of any for the Work of the Ministry without which they will never be able to divide the Word aright nor shew themselves Workmen that need not be ashamed Yet is it scarcely imaginable with what rage and perversity of Spirit with what scornful Expressions this whole Work is traduced and exposed to contempt Those who have laboured herein are said to prescribe long and tedious trains of Conversion to set down nice and subtile Processes of Regeneration to fill Peoples Heads with innumerable Swarms of Superstitious Fears and Scruples about the due Degrees of Godly Sorrow and the certain Symptoms of a through-Humiliation p. 306 307. Could any mistake be charged on particular Persons in these things or the prescribing of Rules about Conversion to God and Regeneration that are not warranted by the Word of Truth it were not amiss to reflect upon them and refute them But the intention of these Expressions is evident and the reproach in them is cast upon the Work of God it self And I must profess that I believe the Degeneracy from the Truth and Power of Christian Religion the Ignorance of the principal Doctrines of the Gospel and that scorn which is cast in these and the like Expressions on the Grace of our Lord Jesus Christ by such as not only profess themselves to be Ministers but of an higher Degree than ordinary will be sadly ominous unto the whole State of the Reformed Church amongst us if not timely repressed and corrected But what at present I affirm in this Matter is That it is a Duty indispensibly incumbent on all Ministers of the Gospel to acquaint themselves throughly with the Nature of this Work that they may be able to comply with the Will of God and Grace of the Spirit in the Effecting and Accomplishment of it upon the Souls of them unto whom they dispense the Word Neither without some competent knowledg hereof can they discharge any one part of their Duty and Office in a right manner If all that hear them are born dead in Trespasses and Sins if they are appointed of God to be the Instruments of their Regeneration It is a madness which must one day be accounted for to neglect a sedulous enquiry into the Nature of this Work and the means whereby it is wrought And the ignorance hereof or negligence herein with the want of an Experience of the Power of this Work in their own Souls is one great cause of that lifeless and unprofitable Ministry which is among us Sect. 27 Secondly It is likewise the Duty of all to whom the Word is Preached to enquire also into it It is unto such to whom the Apostle speaks 2 Cor. 13. 5. Examine your selves whether you be in the Faith prove your own selves know you not your own Selves how that Jesus Christ is in you except you be Reprobates It is the Concernment of all individual Christians or Professors of Christian Religion to try and examine themselves what Work of the Spirit of God there hath been upon their hearts and none will deter them from it but those who have a design to hoodwink them to Perdition And 1. the Doctrine of it is revealed and taught us For secret things belong unto the Lord our God but those things which are revealed belong unto us and to our Children for ever that we may do all the Words of the Law Deut. 29. 29. And we speak not of curious Enquiries into or after hidden things or the secret veiled Actions of the Holy Spirit but only of an upright endeavour to search into and comprehend the Doctrine concerning this Work to this very end that we might understand it 2. It is of such Importance unto all our Duties and all our Comforts to have a due Apprehension of the Nature of this Work and of our own Concernment therein that an enquiry into the one and the other cannot be neglected without the greatest folly and madness Whereunto we may add 3. the danger that there is of Mens being deceived in this Matter which is the Hinge whereon their Eternal State and Condition doth absolutely turn and depend And certain it is that very many in the World do deceive themselves herein For they evidently live under one of these pernicious Mistakes namely That 1. either Men may go to Heaven or enter into the Kingdom of God and not be born again contrary to that of our Saviour John 3. 6. or that Men may be born again and yet live in sin contrary to 1 John 3. 9. Works of the HOLY SPIRIT Preparatory unto Regeneration CHAP. II. 1. Sundry things Preparatory to the Work of Conversion 2. Material and Formal Dispositions with their Difference 3 4. Things in the power of our Natural Abilities required of us in a way of Duty 5. Internal Spiritual Effects wrought in the Souls of Men by the Word 6 7. Illumination Conviction of Sin Consequents thereof 8. These Things variously taught 9. Power of the Word and Energie of the Spirit distinct 10. Subject of this Work Mind Affections and Conscience 11 12 13. Nature of this whole Work and Difference from Saving
Conversion farther declared Sect. 1 FIrst In reference unto the Work of Regeneration it self positively considered we may observe that ordinarily there are certain previous and preparatory Works or workings in and upon the Souls of Men that are antecedent and dispositive unto it But yet Regeneration doth not consist in them nor can it be educed out of them This is for the substance of it the Position of the Divines of the Church of England at the Synod of Dort two whereof died Bishops and others of them were dignified in the Hierarchy I mention it that those by whom these things are despised may a little consider whose Ashes they trample on and scorn Lawful doubtless it is for any Man on just grounds to dissent from their Judgments and Determinations but to do it with an imputation of folly with derision contempt scorn and scoffing at what they believed and taught becometh only a Generation of new Divines amongst us But to return I speak in this Position only of them that are Adult and not Converted until they have made use of the Means of Grace in and by their own Reasons and Understandings And the Dispositions I intend are only materially so not such as contain Grace of the same Nature as is Regeneration it self A material Disposition is that which disposeth and some way maketh a Subject fit for the Reception of that which shall be communicated added or infused into it as its Form So Wood by dryness and a due composure is made fit and ready to admit of firing or continual Fire A formal Disposition is where one Degree of the same kind disposeth the Subject unto farther Degrees of it As the Morning Light which is of the same kind disposeth the Air to the reception of the full Light of the Sun The former we allow here not the latter Thus in Natural Generation there are sundry Dispositions of the Matter before the Form is introduced So the Body of Adam was formed before the rational Soul was breathed into it and Ezekiel's Bones came together with a noise and shaking before the Breath of Life entred into them Sect. 2 I shall in this place give only a summary account of this Preparatory Work because in the close of these Discourses I shall handle it practically and more at large Wherefore what I have here to offer concerning it shall be reduced unto the ensuing Observations Sect. 3 1. There are some things required of us in a way of Duty in order unto our Regeneration which are so in the power of our own natural Abilities as that nothing but corrupt prejudices and stubbornness in sinning doth keep or hinder Men from the performance of them And these we may reduce unto two Heads 1. An outward Attendance unto the Dispensation of the Word of God with those other external means of Grace which accompany it or are appointed therein Faith cometh by Hearing and Hearing by the Word of God Rom. 10. 17. that is it is Hearing the Word of God which is the ordinary means of ingenerating Faith in the Souls of Men. This is required of all to whom the Gospel doth come and this they are able of themselves to do as well as any other Natural or Civil Action And where Men do it not where they despise the Word at a distance yea where they do it not with diligence and choice it is meerly from supine negligence of Spiritual Things carnal security and contempt of God which they must answer for 2. A diligent Intension of Mind in attendance on the Means of Grace to understand and receive the things revealed and declared as the Mind and Will of God For this end hath God given Men their Reasons and Understandings that they may use and exercise them about their Duty towards him according to the Revelation of his Mind and Will To this purpose he calls upon them to remember that they are Men and to turn unto him And there is nothing herein but what is in the Liberty and Power of the rational Faculties of our Souls assisted with those common Aids which God affords unto all Men in general And great Advantages both may be and are daily attained hereby Persons I say who diligently apply their Rational Abilities in and about Spiritual Things as externally revealed in the Word and the Preaching of it do usually attain great Advantages by it and excel their Equals in other things as Paul did when he was brought up at the Feet of Gamaliel Would Men be but as intent and diligent in their endeavours after knowledg in Spiritual Things as revealed in a way suited unto our Capacities and Understandings as they are to get skill in Crafts Sciences and other Mysteries of Life it would be much otherwise with many than it is A neglect herein also is the Fruit of Sensuality Spiritual Sloth love of Sin and contempt of God all which are the voluntary Frames and Actings of the Minds of Men. Sect. 4 These things are required of us in order unto our Regeneration and it is in the power of our own Wills to comply with them and we may observe concerning them That 1. the omission of them the neglect of Men in them is the principal occasion and cause of the eternal ruine of the Souls of the generality of them to whom or amongst whom the Gospel is preached This is the condemnation that Light is come into the World and Men loved Darkness rather than Light because their Deeds are evil John 3. 19. The generality of Men know full well that they do in this Matter no more what they are able than what they should All pleadable pretences of inability and weakness are far â—â—om them They cannot but know here and they shall be forced to 〈◊〉 hereafter that it was meerly from their own cursed sloth with lovâ— of the World and Sin that they were diverted from a diligent Attendance on the Means of Conversion and the sedulous exercise of their Minds about them Complaints hereof against themselves will make up a great part of their last dreadful cry 2. In the most diligent use of outward means Men are not able of themselves to attain unto Regeneration or compleat Conversion to God without an especial effectual internal Work of the Holy Spirit of Grace on their whole Souls This containing the substance of what is principally proposed unto confirmation in the ensuing Discourses needs not here be insisted on 3. Ordinarily God in the effectual Dispensation of his Grace meeteth with them who attend with Diligence on the outward Administration of the means of it He doth so I say ordinarily in comparison of them who are Despisers and Neglecters of them Sometimes indeed he goeth as it were out of the way to meet with and bring home unto himself a persecuting Saul taking of him in and taking him off from a course of open Sin and Rebellion But ordinarily he dispenseth his peculiar especial Grace among them who attend unto the
Christ in this World And thus far the Dispensation of the Gospel is only a causa sine qua non of the Regeneration of Men and the granting of it depends solely on the Will of the Spirit of God Sect. 11 It is Subjective Darkness which is of more direct and immediate Consideration in this Matter the Nature whereof with what it doth respect and the influence of it on the Minds of Men must be declared before we can rightly apprehend the Work of the Holy Spirit in its removal by Regeneration This is that whereby the Scripture expresseth the Natural Depravation and Corruption of the Minds of Men with respect unto Spiritual Things and the Duty that we owe to God according to the Tenor of the Covenant And two things must be premised to our consideration of it As Sect. 12 1. That I shall not Treat of the Depravation or Corruption of the Mind of Man by the Fall with respect unto Things Natural Civil Political or Moral but meerly with regard to things Spiritual Heavenly and Evangelical It were easie to evince not only by Testimonies of the Scripture but by the Experience of all Mankind built on Reason and the Observation of Instances innumerable that the whole Rational Soul of Man since the Fall and by the entrance of sin is weakned impaired vitiated in all its Faculties and all their Operations about their proper and natural Objects Neither is there any Relief against these Evils with all those unavoidable Perturbations wherewith it is possessed and actually disordered in all its Workings but by some secret and hidden Operation of the Spirit of God such as he continually exerts in the Rule and Government of the World But it is concerning the Impotency Defect Depravation and Perversity of the Mind with respect unto Spiritual Things alone that we shall treat at present I say then Sect. 13 2. That by reason of that Vice Corruption or Depravation of the Minds of all Unregenerate Men which the Scripture calls Darkness and Blindness they are not able of themselves by their own Reasons and Understandings how-ever exercised and improved to discern receive understand or believe savingly Spiritual Things or the Mystery of the Gospel when and as they are outwardly revealed unto them without an effectual powerful Work of the Holy Spirit creating or by his Almighty Power inducing a new Saving Light into them Let it be supposed that the Mind of a Man be no way hurt or impaired by any natural defect such as doth not attend the whole Race of Mankind but is personal only and accidental suppose it free from contracted habits of Vice or voluntary Prejudices yet upon the Proposal of the Doctrine and Mysteries of the Gospel let it be done by the most skilful Masters of the Assemblies with the greatest Evidence and Demonstration of the Truth it is not able of it self Spiritually and Savingly to receive understand and assent unto them without the especial Aid and Assistance and Operation of the Holy Spirit To evince this Truth we may consider in one Instance the Description given us in the Scripture of the Mind it self and of its Operations with respect unto Spiritual Things This we have Ephes. 4. 17. 18. This I say therefore and testifie in the Lord that you hence-forth walk not as other Gentiles walk in the vanity of their Mind having the Understanding darkned being alienated from the Life of God through the Ignorance that is in them because of the blindness of their Heart It is of the Gentiles that the Apostle speaks But the Apostle speaks of them on the account of that which is common unto all Men by Nature For he Treats of their Condition with respect unto the Faculties of their Minds and Souls wherein there is as unto the Life of God or Spiritual Things no difference naturally among Men and their Operations and Effects are for the substance of them the same Sect. 14 Some indeed give such an account of this Text as if the Apostle had said Do we not live after the Heathens in the vileness of those Practices and in their Idol Worship That long course of Sin having blinded their Understandings so that they see not that which by the Light of Nature they are enabled to see and by that gross Ignorance and obduration of Heart run into all Impiety are far removed from that Life which God and Nature require of them It is supposed in this Exposition 1. That the Apostle hath respect in the first place to the Practices of the Gentiles not to their State and Condition 2. That this Practice concerns only their Idolatry and Idol-Worship 3. That what is here ascribed unto them came upon them by a long course of sinning 4. That the Darkness mentioned consists in a not discerning of what might be seen by the Light of Nature 5. That their Alienation from the Life of God consisted in running into that Impiety which was distant or removed from the Life that God and Nature require But all these Sentiments are so far from being contained in the Text as that they are expresly contrary unto it For 1. although the Apostle doth carry on his Description of this State of the Gentiles unto the vile Practices that ensued thereon on v. 19. Yet it is their State by Nature with respect unto the Life of God which is first intended by him This is apparent from what he prescribes unto Christians in opposition thereunto namely The New Man which after God is created in Rightcousness and true Holiness v. 24. 2. The Vanity mentioned is subjective in their Minds and so hath no respect to Idol-Worship but as it was an Effect thereof The vanity of their Minds is the Principle whereof this walking be what it will was the Effect and Consequent 3. Here is no mention nor intimation of any long course of sinning much less that it should be the cause of the other things ascribed to the Gentiles whereof indeed it was the Effect The Description given is that of the state of all Men by Nature as is plain from Chap. 2. 1 2 3. 4. The Darkness here mentioned is opposed unto being Light in the Lord Chap. 5. 8. which is not meer Natural Light nor can any by that Light alone discern Spiritual Things or the Things that belong to the Life of God 5. The Life of God here is not that Life which God and Nature require but that Life which God reveals in requires and communicates by the Gospel through Jesus Christ as all Learned Expositors acknowledg Wherefore the Apostle treateth here of the State of Men by Nature with respect unto Spiritual and Supernatural Things And three Heads he reduceth all things in Man unto 1. He mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Understanding And 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart And all these are one entire Principle of all our Moral and Spiritual Operations and are all affected
Impotency Every one to whom the Gospel hath bin preached and by whom it is refused shall be convinced of positive actings in their Minds rejecting the Gospel for the Love of Self Sin and the World Thus our Saviour tells the Jews that no Man can come unto him unless the Father draw him Joh. 6. 44. Such is their Natural Impotency that they cannot nor is it to be cured but by an immediate Divine Instruction or Illumination as it is written they shall be all taught of God v. 45. But this is not all he tells them elsewhere you will not come unto me that you may have Life Joh. 5. 40. The present thing in question was not the Power or Impotency of their Minds but the obstinacy of their Wills and Affections which Men shall principally be judged upon at the last day For this is the Condemnation that light is come into the World and Men loved darkness rather than light because their deeds are evil Joh. 3. 19. Hence it follows 3. That the Will and Affections being more corrupted than the Understanding as is evident from their Opposition unto and defeating of its manifold Convictions no Man doth actually apply his Mind to the receiving of the things of the Spirit of God to the utmost of that Ability which he hath For all unregenerate Men are invincibly impeded therein by the corrupt stubbornness and perverseness of their Wills and Affections There is not in any of them a due improvement of the capacity of their Natural Faculties in the use of means for the discharge of their Duty towards God herein And what hath been pleaded may suffice for the vindication of this Divine Testimony concerning the disability of the Mind of Man in the State of Nature to understand and receive the Things of the Spirit of God in a spiritual and saving manner how-ever they are proposed unto it which those who are otherwise minded may despise whilst they please but are no way able to answer or evade Sect. 42 And hence we may judge of that Paraphrase and Exposition of this place which One hath given of late But such things as these they that are led only by the Light of Humane Reason the Learned Philosophers c. do absolutely despise and so hearken not after the Doctrine of the Gospel for it seems folly to them Nor can they by any study of their own come to the knowledge of them for they are only to be had by understanding the Prophesies of the Scripture and other such Means which depend on Divine Revelation the Voice from Heaven Descent of the Holy Ghost Miracles c. 1. The Natural Man is here allowed to be the Rational Man the Learned Philosopher one walking by the Light of Humane Reason which complies not with their Exception to this Testimony who would have only such an one as is sensual and given up unto bruitish Affections to be intended But yet neither is there any ground though some countenance be given to it by Hierome to fix this Interpretation unto that Expression If the Apostle may be allowed to declare his own Mind he tells us That he intends every one of what sort and condition soever who hath not received the Spirit of Christ. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is paraphrased by doth absolutely despise which neither the Word here nor elsewhere nor its disposal in the present Connexion will allow of or give countenance unto The Apostle in the whole Discourse gives an account why so few received the Gospel especially of those who seemed most likely so to do being Wise and Learned Men and the Gospel being no less than the Wisdom of God And the Reason hereof he gives from their disability to receive the things of God and their hatred of them or opposition to them neither of which can be cured but by the Spirit of Christ. 3. The Apostle treats not of what Men could find out by any study of their own but of what they did and would do and could do no otherwise when the Gospel was proposed declared and preached unto them They did not they could not receive give assent unto or believe the Spiritual Mysteries therein revealed 4. This Preaching of the Gospel unto them was accompanied with and managed with those Evidences mentioned namely the Testimonies of the Prophesies of Scripture Miracles and the like in the same way and manner and unto the same degree as it was towards them by whom it was received and believed In the outward means of Revelation and its Proposition there was no difference 5. The proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiveth not is given us in the ensuing Reason and Explanation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot know them that is unless he be spiritually enabled thereunto by the Holy Ghost And this is farther confirmed in the Reason subjoyned because they are spiritually discerned And to wrest this unto the outward means of Revelation which is directly designed to express the internal manner of the Mind's reception of things revealed is to wrest the Scripture at pleasure How much better doth the Description given by Chrysostom of a Natural and Spiritual Man give Light unto and determine the sense of this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Natural Man is He who lives in or by the Flesh and hath not his Mind as yet enlightned by the Spirit but only hath that inbred Humane Understanding which the Creator hath endued the Minds of all Men withal And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spiritual Man is he who liveth by the Spirit having his Mind enlightned by him having not only an inbred Humane Understanding but rather a Spiritual Understanding bâ—stowed on him graciously whâ—ch the Holy Ghost endues the Minds of Believers withal But we proceed Sect. 43 Having cleared the Impotency to discern Spiritual Things spiritually that is in the Minds of Natural Men by reason of their Spiritual Blindness or that Darkness which is in them It remains that we consider what is the Power and Efficacy of this Darkness to keep them in a constant and unconquerable Aversation from God and the Gospel To this purpose some Testimonies of Scripture must be also considered For notwithstanding all other Notions and Disputes in this matter for the most part complyant with the Inclinations and Affections of corrupted Nature by them must our Judgments be determined and into them is our Faith to be resolved I say then that this Spiritual Darkness hath a Power over the Minds of Men to alienate them from God that is this which the Scripture so calleth is not a meer Privation with an Impotency in the Faculty ensuing thereon but a depraved Habit which powerfully and as unto them in whom it is unavoidably influenceth their Wills and Affections into an opposition unto Spiritual Things the Effects whereof the World is visibly filled withal at this Day And this I shall manifest first in General and then in Particular Instances And by the whole
that special kind of Life which is given by the especial quickning Principle of a rational Soul Sect. 5 Hence it is evident wherein Death natural doth consist And three things may be considered in it 1 The Separation of the Soul from the Body Hereby the Act of infusing the living Soul ceaseth unto all its Ends. For as a Principle of Life unto the whole it operates only by Vertue of its Union with the subject to be quickned by it 2 A Cessation of all Vital Actings in the quickned Subject For that Union from whence they should proceed is dissolved 3 As a Consequent of these there is in the Body an Impotency for and an Ineptitude unto all Vital Operations Not only do all Operations of Life actually cease but the Body is no more able to effect them There remains in it indeed Potentia obedientialis a passive power to receive Life again if communicated unto it by an external efficient Cause So the body of Lazarus being dead had a receptive Power of a living Soul But an active Power to dispose it self unto Life or Vital Actions it hath not Sect. 6 From these things we may be a just Analogie collect wherein Life and Death Spiritual do consist And to that End some things must be previously observed As 1 That Adam in the state of Innocency besides his Natural life whereby he was a Living Soul had likewise a Supernatural Life with respect unto its end whereby he lived unto God This is called the Life of God Ephes. 4. 18. which Men now in the state of nature are alienated from The Life which God requires and which hath God for its Object and End And this Life was in him Supernatural for although it was concreated in and with the rational Soul as a perfection due unto it in the state wherein and with respect unto the End for which it was made yet it did not naturally flow from the Principles of the rational Soul nor were the Principles Faculties or Abilities of it inseparable from those of the Soul it self being only accidental Perfections of them inlaid in them by especial Grace This Life was necessary unto him with respect unto the state wherein and the End for which he was made He was made to live unto the living God and that in a peculiar manner to live unto his glory in this World by the discharge of the rational and moral Obedience required of him and to live afterward in his Glory and the eternal Enjoyment of him as his Cheifest Good and Highest Reward That whereby he was enabled hereunto was that Life of God which we are alienated from in the state of Nature 2. In this Life as in Life in General three things are to be considered 1 Its Principle 2 Its Operation 3 Its Vertue or Habit Act and Power Sect. 7 1. There was a Quickning Principle belonging unto it For every Life is an Act of a Quïckning Principle This in Adam was the Image of God or an habitual Conformity unto God his Mind and Will wherein the Holiness and Righteousness of God himself was represented Gen. 1. 26 27. In this Image he was created or it was concreated with him as a Perfection due to his Nature in the Condition wherein he was made This gave him an habitual disposition unto all duties of that Obedience that was required of him It was the Rectitude of all the faculties of his Soul with respect unto his Supernatural End Eccles. 7. 20. 2 There belonged unto it continual Actings from or by Vertue of and suitable unto this Principle All the Acts of Adam's Life should have been subordinate unto his great moral End In all that he did he should have lived unto God according unto the Law of that Covenant wherein he walked before him And an Acting in all things suitable unto the Light in his Mind unto the Righteousness and Holiness in his Will and Affection that Uprightness or Integrity or Order that was in his Soul was his Living unto God Sect. 8 3 He had here-withal Power or Ability to continue the Principle of Life in suitable Acts of it with respect unto the whole Obedience required of him that is he had a sufficiency of Ability for the Performance of any Duty or of all that the Covenant required And in these three did the Supernatural Life of Adam in Innocency consist And it is that which the Life whereunto we are restored by Christ doth answer It answers unto it I say and supplies its absence with respect unto the End of living unto God according unto the New Covenant that we are taken into For neither would the Life of Adam be sufficient for us to live unto God according to the terms of the New Covenant nor is the Life of Grace we now enjoy suited to the Covenant wherein Adam stood before God Wherefore some Differences there are between them the Principal whereof may be reduced into two Heads Sect. 9 1. That Principle of this Life was wholly and intirely in Man himself It was the Effect of another Cause of that which was without him namely the Good Will and Power of God but it was left to grow on no other Root but what was in Man himself It was wholly implanted in his Nature and therein did its Springs lye Actual Excitations by Influence of Power from God it should have had For no Principle of Operation can subsist in an Independence of God nor apply it self unto Operation without his Concurence But in the Life whereunto we are renewed by Jesus Christ the Fountain and Principle of it is not in our selves but in him as One common Head unto all that are made Partakers of him He is our Life Col. 1. 3. and our Life as to the Spring and Fountain of it is hid with him in God For he quickneth us by his Spirit Rom. 8. 10. And our Spiritual Life as in us consists in the Vital Actings of this Spirit of his in Us for without him we can do nothing John 15. 3. By Vertue hereof we walk in newness of Life Rom. 6. 4. We live therefore hereby yet not so much we as Christ liveth in us Gal. 2. 20. Sect. 10 2. There is a Difference between these Lives with respect unto the Object of their Vital Acts. For the Life which we now lead by the faith of the Son of God hath sundry Objects of its Actings which the other had not For whereas all the Actings of our Faith and Love that is all our Obedience doth respect the Revelation that God makes of himself and his Will unto us there are now New Revelations of God in Christ and consequently new Duties of Obedience required of us as will afterwards appear And other such differences there are between them The Life which we had in Adam and that which we are renewed unto in Christ Jesus are so far of the same Nature and kind as our Apostle manifests in sundry Places Ephes. 4. 23 24.
Col. 3. 10. as that they serve to the same End and Purpose Sect. 11 There being therefore this two-fold Spiritual Life or Ability of Living unto God that which we had in Adam and that which we have in Christ we must enquire with reference unto which of these it is that Unregenerate Men are said to be Spiritually dead or dead in Trespasses and Sins Now this in the first Place hath respect unto the Life we had in Adam For the Deprivation of that Life was in the Sanction of the Law Thou shalt die the Death This Spiritual Death is comprized therein and that in the Privation of that Spiritual Life or Life unto God which Unregenerate Men never had neither de facto nor de jure in any state or condition Wherefore with respect hereunto they are dead only negatively they have it not but with respect unto the Life we had in Adam they are dead privatively they have lost that Power of Living unto God which they had Sect. 12 From what hath been discoursed we may discover the Nature of this Spiritual Death under the Power whereof all Unregenerate Persons do abide For there are three things in it 1 A Privation of a Principle of Spiritual Life enabling us to live unto God 2 A Negation of all Spiritual Vital Acts that is of all Acts and Duties of holy Obedience acceptable unto God and tending to the Enjoyment of him 3 A total Defect and want of Power for any such Acts whatever All these are in that Death which is a Privation of Life such as this is First there is in it a Privation of a Principle of Spiritual Life namely of that which we had before the Entrance of sin or a Power of living unto God according to the Covenant of Works and a Negation of that which we have by Christ or a Power of Living unto God according to the Tenor of the Covenant of Grace Those therefore who are thus dead have no Principle or First Power of Living unto God or the Performance of any Duty to be accepted with him in order to the Enjoyment of him according to either Covenant It is with them as to all the Acts and Ends of Life Spiritual as it is with the Body as to the Acts and Ends of Life Natural when the Soul is departed from it Why else are they said to be dead Sect. 13 It is objected that there is a wide difference between Death Natural and Spiritual In Death Natural the soul it self is utterly removed and taken from the Body but in Death Spiritual it continues A man is still notwithstanding this Spiritual Death endowed with an Understanding Will and Affections And by these are Men enabled to perform their Duty unto God and yield the Obedience required of them Answ. 1 In Life Spiritual the Soul is unto the Principle of it as the Body is unto the Soul in Life Natural For in Life Natural the Soul is the quickning Principle and the Body is the Principle quickned When the Soul departs it leaves the Body with all its own Natural Properties but utterly deprived of them which it had by Vertue of its Union with the Soul So in Life Spiritual the Soul is not in and by its Essential Properties the quickning Principle of it but it is the Principle that is quickned And when the quickning Principle of Spiritual Life departs it leaves the Soul with all its Natural Properties entire as to their Essence though morally corrupted But of all the Power and Abilities which it had by Virtue of its Union with a quickning Principle of Spiritual Life it is deprived And to deny such a quickning Principle of Spiritual Life superadded unto us by the Grace of Christ distinct and separate from the Natural Faculties of the Soul is upon the matter to renounce the whole Gospel It is all one as to deny that Adam was created in the Image of God which he lost and that we are renewed unto the Image of God by Jesus Christ. Hence 2ly Whatever the Soul acts in Spiritual things by its Understanding Will and Affections as deprived of or not quickned by this Principle of Spiritual Life it doth it Naturally not Spiritually as shall be instantly made to appear There is therefore in the first Place a Disability or Impotency unto all Spiritual things to be performed in a Spiritual manner in all Persons not born again by the Spirit because they are Spiritually dead Whatever they can do or however Men may call what they do unless they are endowed with a quickning Principle of Grace they can perform no Act Spiritually vital no Act of Life whereby we live to God or that is absolutely accepted with him Hence it is said the Carnal Mind is enmity against God it is not subject to the Law of God neither indeed can it be Rom. 8. 7. so then they that are in the flesh cannot please God v. 8. Men may cavil whilst they please about this carnal Mind and contend that it is only the sensitive part of the Soul or the Affections as corrupted by Prejudices and depraved habits of Vice Two things are plain in the Text. First that this Carnal Mind is in all mankind whoever they be who are not partakers of the Spirit of God and his Quickning Power Secondly that where it is there is a Disability of doing any thing that should please God which is the Sum of what we contend for and which Men may with as little a disparagement of their Modesty deny as reject the Authority of the Apostle So our Saviour as to one Instance tells us that no Man can come unto him unless the Father draw him Joh. 6. 4. 4. And so is it figuratively expressed where all Men being by Nature compared unto evil Trees it is affirmed of them that they cannot bring forth Good fruit unless their Nature be changed Mat. 7. 18. Chap. 12. 33. And this Disability as to Good is also compared by the Prophet unto such Effects as lye under a Natural Impossibility of Accomplishment Jerem. 13. 24. We contend not about Expressions This is that which the Scripture abundantly instructeth us in There is no Power in Men by Nature whereby they are of themselves upon the mere proposal of their Duty in Spiritual Obedience and Exhortations from the Word of God unto the Performance of it accompanied with all the Motives which are meet and suited to prevail with them thereunto to perceive know will or do any thing in such a Way or Manner as that it should be accepted with God with respect unto our Spiritual Life unto him according to his Will and future Enjoyment of him without the Efficacious Infusion into them or Creation in them of a new gracious Principle or Habit enabling them thereunto and that this is accordingly wrought in all that believe by the Holy Ghost we shall afterwards declare But it will be Objected and hath against this Doctrine been ever so since the days
of Pelagius that a supposition hereof renders all Exhortations Commands Promises and Threatnings which comprize the whole Way of the external communication of the Will of God unto us vain and useless For to what purpose is it to exhort Blind Men to see or Dead Men to live or to promise Rewards unto them upon their so doing Should Men thus deal with stones would it not be vain and ludicrous and that because of their Impotency to comply with any such proposals of our Mind unto them And the same is here supposed in Men as to any Ability in Spiritual things Answ. 1 There is nothing in the highest Wisdom required in the Application of any Means to the producing of an Effect but that in their own Nature they are suited thereunto and that the Subject to be wrought upon by them is capable of being affected according as their Nature requires And thus Exhortations with Promises and Threatnings are in their kind as Moral Instruments suited and proper to produce the Effects of Faith and Obedience in the Minds of Men. And the Faculties of their Souls their Understandings Wills and Affections are meet to be wrought upon by them unto that End For by Mens rational Abilies they are able to discern their Nature and judge of their Tendency And because these Faculties are the Principle and Subject of all actual Obedience it is granted that there is in Man a Natural remote Passive Power to yield Obedience unto God which yet can never actually put forth it self without the effectual working of the Grace of God not only enabling but working in them to will and to do Exhortations Promises and Threatnings respect not primarily our present Ability but our Duty Their End is to declare unto us not what we can do but what we ought to do And this is done fully in them On the other hand make a general Rule that what God commands or Exhorts us unto with Promises made unto our Obedience and Threatnings annexed unto a supposition of Disobedience that we have power in and of our selves to do or that we are of our selves able to do and you quite evacuate the Grace of God or at least make it only useful for the more easie discharge of our Duty not necessary unto the very being of Duty it self which is the Pelagianism Anathematized by so many Councils of old But in the Church it hath hitherto been believed that the Command directs our Duty but the Promise gives strength for the performance of it Sect. 18 3. God is pleased to make these Exhortations and Promises to be Vehicula Gratiae the means of communicating Spiritual Life and Strength unto Men. And he hath appointed them unto this end because considering the Moral and Intellectual Faculties of the Minds of Men they are suited thereunto Hence these Effects are ascribed unto the Word which really are wrought by the Grace communicated thereby Jam. 1. 18. 1 Pet. 1. 23. And this in their Dispensation under the Covenant of Grace is their proper end God may therefore wisely make use of them and command them to be used towards Men notwithstanding all their own disability savingly to comply with them seeing he can will and doth himself make them effectual unto the end aimed at Sect. 19 But it will be further objected That if Men are thus utterly devoid of a Principle of Spiritual Life of all Power to live unto God that is to repent believe and yeeld obedience is it righteous that they should perish eternally meerly for their disability or their not doing that which they are not able to do This would be to require Brick and to give no Straw yea to require much where nothing is given But the Scripture every-where chargeth the Destruction of Men upon their wilful sin not their weakness or disability Answ. 1. Mens Disability to live to God is their sin What-ever therefore ensues thereon may be justly charged on them It is that which came on us by the Sin of our Nature in our first Parents all whose Consequents are our sin and our misery Rom. 5. 12. Had it befallen us without a guilt truly our own according to the Law of our Creation and Covenant of our Obedience the Case would have been otherwise But on this Supposition sufficiently confirmed else-where those who perish do but feed on the Fruit of their own Wayes Sect. 20 2. In the Transactions between God and the Souls of Men with respect unto their Obedience and Salvation there is none of them but hath a Power in sundry things as to some degrees and measures of them to comply with his Mind and Will which they voluntarily neglect And this of it self is sufficient to bear the Charge of their eternal ruine But 3. No Man is so unable to live unto God to do any thing for him but that withal he is able to do any thing against him There is in all Men by Nature a depraved vitious habit of Mind wherein they are alienated from the Life of God And there is no command given unto Men for Evangelical Faith or Obedience but they can and do put forth a free positive Act of their Wills in the rejection of it either directly or interpretatively in preferring somewhat else before it As they cannot come to Christ unless the Father draw them so they will not come that they may have Life wherefore their Destruction is just and of themselves This is the Description which the Scripture giveth us concerning the Power Ability or Disability of Men in the State of Nature as unto the Performance of Spiritual Things By some it is traduced as Fanatical and senseless which the Lord Christ must answer for not we For we do nothing but plainly represent what he hath expressed in his Word and if it be foolishness unto any the Day will determine where the blame must lie Sect. 21 Secondly There is in this Death an actual cessation of all Vital Acts. From this defect of Power or the want of a Principle of Spiritual Life it is that Men in the state of Nature can perform no Vital Act of Spiritual Obedience nothing that is spiritually Good or Saving or Accepted with God according to the Tenor of the New Covenant which we shall in the second place a little explain The whole course of our Obedience to God in Christ is the Life of God Ephes. 4. 18. That Life which is from him in a peculiar manner whereof he is the especial Author and whereby we live unto him which is our End And the Gospel which is the Rule of our Obedience is called the words of this Life Acts 5. 20. That which guides and directs us how to live to God Hence all the Duties of this Life are Vital Acts spiritually Vital Acts Acts of that Life whereby we live to God Sect. 22 Where therefore this Life is not all the Works of Men are Dead Works Where Persons are dead in sin their Works are dead
Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him the eyes of your understanding being opened that you may know what is the hope of his calling c. That the Spirit of Wisdom and Revelation is the Spirit of God working those Effects in us we have before evinced And it is plain that the Revelation here intended is subjective in the enabling us to apprehend what is revealed and not objective in new Revelations which the Apostle prayed not that they might receive And this is further evidenced by the ensuing Description of it the eyes of your Understanding being opened There is an Eye in the Understanding of Man that is the natural Power and Ability that is in it to discern Spiritual Things But this Eye is sometimes said to be blind sometimes to be darkness sometimes to be shut or closed And nothing but the impotency of our Minds to know God savingly or discern things spiritually when proposed unto us can be intended thereby It is the Work of the Spirit of Grace to open this eye Luke 4. 18. Acts 26. 18. And this is the powerful effectual removal of that depravation of our Minds with all its Effects which we before described And how are we made Partakers hereof It is of the Gift of God freely and effectually working of it For 1. he gives us the Spirit of Wisdom and Revelation to that End And 2. works the thing it self in us He gives us an Heart to know him Jer. 24. 7. without which we cannot so do or he would not himself undertake to work it in us for that end There is therefore an effectual powerful creating Act of the Holy Spirit put forth in the Minds of Men in their Conversion unto God enabling them Spiritually to discern Spiritual Things wherein the Seed and Substance of Divine Faith is contained Sect. 53 2. This is called the Renovation of our Minds renewed in the Spirit of our Minds Ephes. 4. 23. which is the same with being renewed in knowledg Col. 3. 10. And this Renovation of our Minds hath in it a transforming Power to change the whole Soul into an obediential frame towards God Rom. 12. 2. And the work of renewing our Minds is peculiarly ascribed unto the Holy Spirit Tit. 3. 5. The renewing of the Holy Ghost Some Men seem to fancy yea do declare that there is no such Depravation in or of the Mind of Man but that he is able by the use of his Reason to apprehend receive and discern those Truths of the Gospel which are objectively proposed unto it But of the use of Reason in these Matters and its Ability to discern and judg of the sence of Propositions and force of Inferences in Things of Religion we shall treat afterwards At present I only enquire whether Men Unregenerate be of themselves able Spiritually to discern Spiritual Things when they are proposed unto them in the Dispensation of the Gospel so as their knowledg may be saving in and unto themselves and acceptable unto God in Christ and that without any especial internal effectual Work of the Holy Spirit of Grace in them and upon them if they say they are as they plainly plead them to be and will not content themselves with an Ascription unto them of that Notional Doctrinal Knowledg which none deny them to be capable of I desire to know to what purpose are they said to be renewed by the Holy Ghost to what purpose are all those gracious actings of God in them before recounted He that shall consider what on the one hand the Scripture teacheth us concerning the Blindness Darkness Impotency of our Minds with respect unto Spiritual things when proposed unto us as in the state of nature and on the other what it affirms concerning the work of the Holy Ghost in their Renovation and change in giving them new Power new Ability a new Active Understanding will not be much moved with the groundless confident unproved Dictates of some concerning the Power of Reason in it self to apprehend and discern Religious Things so far as we are required in a way of Duty This is all one as if they should say That if the Sun shine clear and bright every blind Man is able to see Sect. 54 God herein is said to communicate a Light unto our Minds and that so as that we see by it or perceive by it the things proposed unto us in the Gospel usefully and savingly 2 Cor. 4. 6. God who commanded the Light to shine out of Darkness hath shined in our hearts to give the Light of the Knowledg of the Glory of God in the Face of Jesus Christ. Did God no otherwise work on the Minds of Men but by an external objective proposal of Truth unto them to what purpose doth the Apostle mention the Almighty Act of Creating Power which he put forth and exercised in the first production of Natural Light out of Darkness What Allusion is there between that Work and the doctrinal proposal of Truth to the Minds of Men It is therefore a confidence not to be contended with if any will deny that the Act of God in the Spiritual Illumination of our Minds be not of the same Nature as to Efficacy and Efficiency with that whereby he created Light at the beginning of all things And because the Effect produced in us is called Light the Act it self is described by shining God hath shined into our Hearts that is our Minds so he conveighs Light unto them by an Act of Omnipotent Efficiency And as that which is so wrought in our Minds is called Light so the Apostle leaving his Metaphor plainly declares what he intends hereby namely the actual knowledg of the Glory of God in the Face of Jesus Christ that is as God is revealed in Christ by the Gospel as he declares v. 4. Having therefore 1. compared the Mind of Man by Nature with a respect unto a Power of discerning Spiritual Things to the state of all things under Darkness before the Creation of Light And 2. the powerful working of God in Illumination unto the Act of his Omnipotency in the Production or Creation of Light Natural He ascribes our Ability to know and our actual Knowledg of God in Christ unto his real Efficiency and Operation And these things in part direct us towards an apprehension of that Work of the Holy Spirit upon the Minds of Men in their Conversion unto God whereby their Depravation is cured and without which it will not so be By this means and no otherwise do we who were Darkness become Light in the Lord or come to know God in Christ savingly looking into and discerning Spiritual Things with a proper intuitive sight whereby all the other Faculties of our Souls are guided and influenced unto the Obedience of Faith Sect. 55 It is principally with respect unto the Will and its Depravation by Nature that we are said to be
unto the whole New Creation not only of Power and Rule but of Life and Influence God hath given him for a Covenant to the People and communicates nothing that belongs properly to the Covenant of Grace as our Sanctification and Holiness doe unto any but in and through him And we receive nothing by him but by vertue of Relation unto him or especial Interest in him or union with him Where there is an especial Communication there must be an especial Relation whereon it doth depend and whence it doth proceed As the Relation of the Members unto the Head is the Cause and Means why Vital spirits are thence derived unto them We must be in Christ as the Branch is in the Vine or we can derive nothing from him Joh. 15. 4. As the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me Whatever any way belongeth unto Holiness is our Fruit and nothing else is Fruit but what belongeth thereunto Now this our Saviour affirms that we can bring forth nothing of unless we are in him and do abide in him Now our being in Christ and abiding in him is by Faith without which we can derive nothing from him and consequently never be partakers of Holiness in the least Degree But these things must be afterwards spoken unto more at large It is therefore undenyably evident that Believers only are sanctified and Holy all others are unclean nor is any thing they doe Holy or so esteemed of God Sect. 6 And the due Consideration hereof discovers many pernitious mistakes that are about this matter both Notional and Practical For 1 There are some who would carry Holiness beyond the Bounds of an especial Relation unto Christ or would carry that Relation beyond the only Bond of it which is Faith For they would have it to be no more than Moral Honesty or Vertue and so cannot with any Modesty deny it unto those Heathens who endeavoured after them according to the Light of Nature And what need then is there of Jesus Christ I can and doe commend Morall Vertues and Honesty as much as any man ought to doe and am sure enough there is no Grace where they are not yet to make any thing to be our Holiness that is not derived from Jesus Christ I know not what I do more abhorre An Imagination hereof dethrones Christ from his Glory and overthrowes the whole Gospel But we have a sort of men who plead that Heathens may be eternally saved so large and indulgent is their Charity and in the mean time endeavour by all means possible to destroy temporally at least all those Christians who stoop not to a complyance with all their Imaginations 2 Others there are who proceed much further and yet do but deceive themselves in the Issue Notions they have of good and evil by the Light of Nature As they come with men into the world and grow up with them as they come to the Exercise of their Reason so they are not stifled without offering violence to the Principles of Nature by the power of sin as it comes to pass in many Ephes. 4. 19. 1 Tim. 4. 2. Rom. 1. 31. Chap. 2. 14 15. These Notions therefore are in many improved in Process of time by Convictions from the Law and great Effects are produced hereby For where the Soul is once effectually convinced of Sin Righteousness and Judgement it cannot but endeavour after a Deliverance from the one and an Attainment of the other that so it may be well with it at the Last Day And here lye the Springs or Foundations of all the Morall Differences that we see amongst Mankind Some give themselves up unto all Abominations Lasciviousness Uncleanness Drunkenness Frauds Oppressions Blasphemies Persecutions as having no bounds fixed unto their Lusts but what are given them by their own Impotency or dread of Humane Laws Others endeavour to be Sober Temperate Just Honest and Upright in their dealings with a sedulous performance of Religious Dutyes This difference ariseth from the different Power and Efficacy of Legal Convictions upon the Minds of men And these Convictions are in many variously improved according to the Light they receive in the Means of Knowledge which they do enjoy or the Errors and Superstitions which they are misguided unto For on this latter account do they grow up in some into Penances Vowes uncommanded Abstinencyes and various Self-macerations with other painfull and costly Dutyes Where the Light they receive is in the generall according unto Truth there it will engage men into Reformation of Life a Multiplication of Dutyes Abstinence from sin Profession Zeal and a Cordial Engagement into one way or other in Religion Such Persons may have good Hopes themselves that they are Holy they may appear to the World so to be and be accepted in the Church of God as such and yet really be utter strangers from true Gospel Holiness And the Reason is because they have missed it in the Foundation and not having in the first place obtained an Interest in Christ have built their house on the sand whence it will fall in the time of trouble If it be said that all those who come up unto the Dutyes mentioned are to be esteemed Believers if therewith they make Profession of the true Faith of the Gospel I willingly grant it But if it be said that necessarily they are so indeed and in the sight of God and therefore are also sanctified and Holy I must say the contrary is expresly denyed in the Gospel and especial Instances given thereof Wherefore let them wisely consider these things who have any Conviction of the Necessity of Holiness It may be they have done much in the pursuit of it and have laboured in the Dutyes that materially belong unto it Many things they have done and many things forborn upon the Account of it and still continue so to doe It may be they think that for all the World they would not be found among the number of unholy persons at the Last Day This may be the Condition of some perhaps of many who are but yet young and but newly engaged into these wayes upon their Convictions It may be so with them who for many dayes and years have been so following after a Righteousness in a way of Duty But yet they meet with these two evils in their wayes 1 That Dutyes of Obedience seldom or never prove more easie familiar or pleasant unto them than they did at first but rather are more grievous and burdensome every day 2 That they never come up unto a satisfaction in what they doe but still find that there is somewhat wanting These make all they do burdensome and unpleasant unto them which at length will betray them into Backsliding and Apostasie But yet there is somewhat worse behind All they have done or are ever able to doe on the bottom upon which they stand will come to no Account but perish
as great an Encouragement unto Unholiness and a continuance in Sin for those who believe it and at the same time love the Pleasures of sin which are the Generality of their Church as ever was or can be found out or made use of For to come with a plain down-right Disswasure from Holiness and Encouragement unto Sin is a Design that would absolutely defeat it self nor is capable of making Impressions on them who retain the Notion of a Difference between Good and Evil. But this Side-wind that at once pretends to relieve men from the Filth of sin and keeps them from the only Wayes and Means whereby it may be cleansed insensibly leads them into a quiet pursuit of their Lusts under an Expectation of Relief when all is past and done Wherefore setting aside such vain Imaginations we may enquire into the true Causes and Wayes of our Purification from the Uncleanness of sin described wherein the First part of our Sanctification and the Foundation of our Holiness doth consist CHAP. V. The Filth of Sin purged by the Spirit and Blood of Christ. 1 Purification of the Filth of sin the first part of Sanctification how it is effected 2 The Work of the Spirit therein 3 Efficacy of the Blood of Christ to that Purpose 4 The Blood of his Sacrifice intended 5 How that Blood cleanseth Sin Application unto it and Application of it by the Spirit 6 Wherein that Application consists 7 8 9. Faith the Instrumental Cause of our Purification with the use of Afflictions to the same purpose Necessity of a Due Consideration of the Pollution of Sin 10 Considerations of the Pollution and Purification of Sin practically improved 11 Various Directions for a due Application unto the Blood of Christ for Cleansing 12 Sundry Degrees of Shamelesness in Sinning 13 Directions for the Cleansing of Sin continued 14 Thankefulness for the Cleansing of Sin 15 With other Vses of the same Consideration 16 Union with Christ how consistent with the Remainders of Sin 17 From all that Differences between Evangelical Holiness and the Old Nature asserted Sect. 1 THE purging of the Souls of them that Believe from the Defilements of Sin is in the Scripture assigned unto several Causes of different Kinds For the Holy Spirit the Blood of Christ Faith and Afflictions are all said to cleanse us from our sins but in several Wayes and with distinct Kinds of Efficacy The Holy Spirit is said to doe it as the principal Efficient Cause The Blood of Christ as the Meritorious procuring Cause Faith and Affliction as the Instrumental Causes the one Direct and Internal the other External and Occasional Sect. 2 1 That we are purged and purified from sin by the Spirit of God communicated unto us hath been before in General confirmed by many Testimonies of the Holy Scriptures And we may gather also from what hath been spoken wherein this Work of his doth consist For whereas the Spring and Fountain of all the Pollution of Sin lyes in the Depravation of the Faculties of our Natures which ensued on the Loss of the Image of God he renews them again by his Grace Tit. 3. 5. Our want of due answering unto the Holiness of God as represented in the Law and exemplified in our Hearts Originally is a principal Part and universal Cause of our whole Pollution and Defilement by sin For when our Eyes are opened to discern it this is that which in the first place filleth us with shame and self-Abhorrency and that which makes us so unacceptable yea so loathsome to God Who is there who considereth aright the Vanity Darkness and Ignorance of his Mind the Perversness and Stubbornness of his Will with the Disorder Irregularity and Distemper of his Affections with respect unto things Spiritual and Heavenly who is not ashamed of who doth not abhorr himself This is that which hath given our Nature its Leprosie and defiled it throughout And I shall crave leave to say that he who hath no Experience of Spiritual shame and self-Abhorrency upon the Account of this Inconformity of his Nature and the Faculties of his Soul unto the Holiness of God is a great stranger unto this whole Work of Sanctification Who is there that can recount the Unsteadiness of his Mind in Holy Meditation his Low and unbecoming Conceptions of Gods Excellencies his Proneness to foolish Imaginations and Vanities that Profit not his Aversation to Spirituality in Duty and fixedness in Communion with God his Proneness to things Sensual and Evil all arising from the spiritual Irregularity of of our Natural Facultyes but if ever he had any due Apprehensions of Divine Purity and Holiness that is not sensible of his own Vileness and Baseness and is not oft-times deeply affected with shame thereon Now this whole Evil Frame is cured by the effectual working of the Holy Ghost in the rectfying and Renovation of our Natures He giveth a New Understanding a New Heart New Affections renewing the whole Soul into the Image of God Ephes. 4. 23 24. Col. 3. 10. The way whereby he doth this hath been before so fully declared in our opening of the Doctrine of Regeneration that it need not be here repeated Indeed our Original Cleansing is therein where mention is made of the Washing of Regeneration Tit. 3. 5. Therein is the Image of God restored unto our Souls But we consider the same Work now as it is the Cause of our Holyness Look then how far our Minds our Hearts our Affections are renewed by the Holy Ghost so far are we cleansed from our spiritual habitual Pollution Would we be cleansed from our Sins that which is so frequently promised that we shall be and so frequently prescribed as our Duty to be and without which we neither have nor can have any thing of true Holiness in us we must labour after and endeavour to grow in this Renovation of our Natures by the Holy Ghost The more we have of saving Light in our Minds of Heavenly Love in our Wills and Affections of a constant Readiness unto Obedience in our Hearts the more Pure are we the more cleansed from the Pollution of sin The Old Principle of Corrupted Nature is unclean and defiling shamefull and loathsome The New Creature the Principle of Grace implanted in the whole Soul by the Holy Ghost is Pure and purifying Clean and Holy 2 ly The Holy Ghost doth Purifie and Cleanse us by strengthening our Souls by his Grace unto all Holy Duties and against all Actual sins It is by Actual Sins that our Natural and Habitual Pollution is encreased Hereby some make themselves base and vile as Hell But this also is prevented by the Gracious Actings of the Spirit Having given us a Principle of Purity and Holyness he so acts it in Dutyes of Obedience and in Opposition unto Sin as that he preserves the Soul free from Defilements or Pure and Holy according to the Tenor of the New Covenant that is in such Measure and to such a
positive Effect upon the Soul which we now enter upon the Description of nor absolutely in Order of Nature Yea much of the Means whereby the Holy Ghost purifieth us consisteth in this other Work of his which now lyes before us Only we thus distinguish them and cast them into this Order as the Scripture also doth for the Guidance of our Understanding in them and furtherance of our Apprehension of them Sect. 2 We therefore now proceed unto that part of the Work of the Holy Spirit whereby he Communicates the great permanent positive Effect of Holiness unto the Souls of Believers and whereby he guides and assists them in all the Acts Works and Duties of Holiness whatever without which what we doe is not so nor doth any way belong thereunto And this part of his Work we shall reduce unto two Heads which we shall first propose and afterwards clear and vindicate And our First Assertion is That in the Sanctification of Believers the Holy Ghost doth work in them in their whole Souls their Minds Wills and Affections a gracious supernatural Habit Principle and Disposition of Living unto God wherein the Substance or Essence the Life and Being of Holiness doth consist This is that spirit which is born of the Spirit that new Creature that new and Divine Nature which is wrought in them and whereof they are made partakers Herein consists that Image of God whereunto our Natures are repaired by the Grace of our Lord Jesus Christ whereby we are made conformable unto God firmly and steadfastly adhering unto him through Faith and Love That there is such a Divine Principle such a gracious supernatural Habit wrought in all them that are Born again hath been fully proved in our Assertion and Description of the Work of Regeneration It is therefore acknowledged that the first supernatural Infusion or Communication of this Principle of spiritual Light and Life preparing sitting and enabling all the Faculties of our Souls unto the Duties of Holiness according to the Mind of God doth belong unto the Work of our first Conversion But the preservation cherishing and encrease of it belongs unto our Sanctification both its Infusion and Preservation being necessarily required unto Holiness Hereby is the Tree made good that the Fruit of it may be good and without which it will not so be This is our new Nature which ariseth not from precedent Actions of Holiness but is the Root of them all Habits acquired by a multitude of Acts whether in things Morall or Artificial are not a new Nature nor can be so called but a readiness for Acting from Use and Custom But this Nature is from God its Parent it is that in us which is born of God And it is Common unto or the same in all Believers as to its Kind and Being though not as to Degrees and Exercise It is that we cannot learn which cannot be taught us but by God only as he teaches other Creatures in whom he planteth a natural Instinct The Beauty and Glory hereof as it is absolutely inexpressible so have we spoken somewhat to it before Conformity to God Likeness to Christ Compliance with the Holy Spirit Interest in the Family of God Fellowship with Angels Separation from Darkness and the World do all consist herein Sect. 3 Secondly The Matter of our Holiness consists in our Actual Obedience unto God according to the Tenor of the Covenant of Grace For God promiseth to write his Law in our Hearts that we may fear him and walk in his Statutes And concerning this in general we may observe two things 1. That there is a certain fixed Rule and Measure of this Obedience in a Conformity and Answerableness whereunto it doth consist This is the Revealed Will of God in the Scripture Micah 6. 8. Gods Will I say as revealed unto us in the Word is the Rule of our Obedience A Rule it must have which nothing else can pretend to be The secret Will or hidden Purposes of God are not the Rule of our Obedience Deut. 29. 29. much less are our own Imaginations Inclinations or Reasons so neither doth any thing though never so specious which we do in Complyance with them or by their Direction belong thereunto Col. 2. 19 20 21 22. But the Word of God is the Adequate Rule of all Holy Obedience 1 It is so materially All that is commanded in that Word belongs unto our Obedience and nothing else doth so Hence are we so strictly required neither to add unto it nor to diminish or take any thing from it Deut. 4. 2. Chap. 12. 32. Josh. 1. 7. Prov. 36. 6. Revel 22. 18. 2 It is so formally that is we are not to do only what is commanded all that is commanded and nothing else but whatever we do we are to do it because it is commanded or it is no part of our Obedience or Holiness Deut. 6. 24 25. Chap. 29. 19. Psal. 119. 9. I know there is an in-bred Light of Nature as yet remaining in us which gives great Direction as to Moral Good and Evil commanding the one and forbidding the other Rom. 2. 14 15. But this Light however it may be made subservient and subordinate thereunto is not the Rule of Gospel Holiness as such nor any part of it The Law which God by his Grace writes in our Hearts answers unto the Law that is written in the Word that is given unto us and as the first is the only Principle so the latter is the only Rule of our Evangelical Obedience For this End hath God promised that his Word and his Spirit shall alwayes accompany one another the one to quicken our Souls and the other to guide our Lives Isa. 59. 20. And the Word of God may be considered as our Rule in a threefold Respect 1. As it requires the Image of God in us The Habitual Rectitude of our Nature with respect unto God and our Living to him is Enjoyned us in the Word yea and wrought in us thereby The whole Renovation of our Natures the whole Principle of Holiness before described is nothing but the Word changed into Grace in our Hearts for we are born again by the incorruptible seed of the Word of God The Spirit worketh nothing in us but what the Word first requireth of us It is therefore the Rule of the inward Principle of spiritual Life and the growth thereof is nothing but its increase in Conformity to that Word 2. With respect unto all the Actual Frames Designs and Purposes of the Heart All the internal Actings of our Minds All the Volitions of the Will all the Motions of our Affections are to be regulated by that Word which requires us to Love the Lord our God with all our Minds all our Souls and all our Strength Hereby is their Regularity or Irregularity to be tried All that Holiness which is in them consists in their Conformity to the Revealed Will of God 3. With respect unto all our outward Actions and
hath neither the Root of it nor any Fruit that doth so much as resemble it But it is to be lamented that such Multitudes of Rational Creatures living under the Means of Light and Grace should so vainly and wofully delude their own Souls That which they aim at and intend is to have that in them whereby they may be accepted with God Now not to insist on what will absolutely frustrate all the Designs of such persons namely their want of Faith in Christ and an Interest in his Righteousness thereby which they are regardless of all that they project and design is as farre beneath that Holiness which God requireth of them and which they think hereby to obtain as the Earth is beneath the Heavens All that they do in this kind is utterly lost it will never be either a Righteousness unto them or an Holiness in them But this Deceit is frequently rebuked God only by his Grace can remove and take it away from the Minds of Men. Sect. 41 2 And we may Learn hence not to be imposed on by Gifts though never so usefull with a plausible Profession thereon These things go a great way in the World and many deceive both themselves and others by them Gifts are from the Holy Ghost in an especial manner and therefore greatly to be esteemed They are also frequently usefull in and unto the Church For the Manifestation of the Spirit is given unto men to profit withall And they put men on such Duties as have a great shew and Appearance of Holiness By the help of them alone may men pray and preach and maintain spiritual Communication among them with whom they do converse And as Circumstances may be ordered they put sundry persons on a frequent performance of these Duties and so keep them up to an Eminency in Profession But yet when all is done they are not Holiness nor are the Duties performed in the strength of them alone Duties of Evangelical Obedience accepted of God in them by whom they are performed and they may be where there is nothing of Holiness at all They are not indeed only consistent with Holiness but subservient unto it and exceeding promoters of it in Souls that are really Gracious But they may be alone without Grace and then are they apt to deceive the Mind with a pretence of being and doing what they are not nor doe Let them be called to an Account by the Nature and Properties of that Habit and Principle of Grace which is in all true Holiness as before explained and it will quickly appear how short they come thereof For as their Subject where they have their Residence is the mind only and not the Will or Affections any further but as they are influenced or restrained by Light so they do not renew nor change the Mind it self so as to transform it into the Image of God Neither do they give the Soul a general Inclination unto all Acts and Duties of Obedience but only a Readiness for that Duty which their Exercise doth peculiarly consist in Wherefore they answer no one Property of true Holiness and we have not seldom seen Discoveries made thereof Sect. 42 Least of all can Morality or a Course of Moral Dutyes when it is alone maintain any pretence hereunto We have had Attempts to prove that there is no specifical Difference between Common and Saving Grace but that they are both of the same Kind differing only in Degrees But some as though this ground were already gained and needed no more contending about do adde without any Consideration of these petty distinctions of Common and Saving Grace that Morality is Grace and Grace is Morality and nothing else To be a Gracious Holy man according to the Gospel and to be a Moral man is all one with them And as yet it is not declared whether there be any Difference between Evangelical Holiness and Philosophical Morality Wherefore I shall proceed to the Second Thing proposed And this is further to prove That this Habit or Gracious Principle of Holiness is specifically distinct from all other Habits of the Mind whatever whether Intellectual or Moral Connate or Acquired as also from all that Common Grace and the Effects of it whereof any Persons not really sanctified may be made partakers Sect. 43 The Truth of this Assertion is indeed sufficiently evident from the Description we have given of this spiritual Habit its Nature and Properties But whereas there are also other Respects giving further Confirmation of the same Truth I shall call over the most important of them after some few things have been premised As 1. An Habit of what sort soever it be qualifies the Subject wherein it is so that it may be denominated from it and make the Actions proceeding from it to be suited unto it or to be of the same Nature with it As Aristotle sayes Vertue is an Habit which maketh him that hath it Good or Vertuous and his Actions good Now all Moral Habits are seated in the Will Intellectual Habits are not immediately affective of Good or Evil but as the Will is influenced by them These Habits do encline dispose and enable the Will to act according to their Nature And in all the Acts of our Wills and so all external Works which proceed from them two things are considered First the Act it self or the Work done and Secondly the End for which it is done And both these things are respected by the Habit it self though not immediately yet by vertue of its Acts. It is moreover necessary and natural that every Act of the Will every Work of a Man be for a certain End Two things therefore are to be considered in all our Obedience 1 The Duty it self we doe and 2 The End for which we doe it If any Habit therefore doth not encline and dispose the Will unto the proper End of Duty as well as unto the Duty it self it is not of that Kind from whence true Gospel Obedience doth proceed For the End of every Act of Gospel Obedience which is the Glory of God in Jesus Christ is Essential unto it Let us then take all the Habits of Moral Vertue and we shall find that however they may incline and dispose the Will unto such Acts of Vertue as materially are Duties of Obedience yet they do it not with respect unto this End If it be said that such Moral Habits do so incline the Will unto Duties of Obedience with respect unto this End then is there no need of the Grace of Jesus Christ or the Gospel to enable men to Live unto God according to the Tenor of the Covenant of Grace which some seem to aim at Sect. 44 2. Whereas it is the End that gives all our Duties their special Nature this is two-fold 1 The next and 2 The ultimate or it is particular or universal And these may be different in the same Action As a man may give Almes to the poor his next Particular End
us by the gracious Inhabitation of his Spirit in us 1 Cor. 6. 19. Eph. 4. 30. according unto the Degree of participation allotted unto us This in the substance of it is contained in this Testimony There was and is in Jesus Christ a Fulness and Perfection of all Grace in us of our selves or by any thing that we have by Nature or natural Generation by Blood or the Flesh or the Will of Man v. 13. there is none at all Whatever we have is received and derived unto us from the Fullness of Christ which is an inexhaustible Fountain thereof by Reason of his Personal Vnion Sect. 72 To the same purpose is he said to be our Life and our Life to be hid with him in God Col. 3. 3. Life is the Principle of all Power and Operation And the Life here intended is that whereby we live to God the Life of Grace and Holiness For the Actings of it consist in the setting of our Affections on heavenly things and mortifying our Members that are on the Earth This Life Christ is He is not so Formally for if he were then it would not be our Life but his only He is therefore so Efficiently as that he is the immediate Cause and Author of it and that as he is now with God in Glory Hence it is said that we live that is this Life of God yet so as that we live not of our selves but Christ liveth in us Gal. 1. 20. And he doth no otherwise live in us but by the Communication of vital Principles and a Power for vital Acts that is Grace and Holiness from himself unto us If he be our Life we have nothing that belongs thereunto that is nothing of Grace of Holiness but what is derived unto us from him Sect. 73 To conclude we have all Grace and Holiness from Christ or we have it of our selves The old Pelagian Fiction that we have them from Christ because we have them by yielding Obedience unto his Doctrine makes our selves the only Spring and Author of them and on that Account very justly condemned by the Church of old not only as false but as blasphemous Whatever therefore is not thus derived thus conveyed unto us belongs not unto our Sanctification or Holiness nor is of the same Nature or Kind with it Whatever Ability of Mind or Will may be supposed in us what Application soever of Means may be made for the exciting and exercise of that Ability whatever Effects in Vertues Dutyes all Offices of Humanity and Honesty or Religious Observances may be produced thereby from them and wrought by us if it be not all derived from Christ as the Head and Principle of spiritual Life unto us it is a thing of another nature than Evangelical Holiness Sect. 74 Thirdly The immediate efficient Cause of all Gospel Holiness is the Spirit of God This we have sufficiently proved already And although many Cavils have been raised against the Manner of his Operation herein yet none have been yet so hardy as openly to deny that this is indeed his Work For so to doe is upon the matter expressly to renounce the Gospel Wherefore we have in our foregoing Discourses at large vindicated the manner of his Operations herein and proved that he doth not educe Grace by Moral Applications unto the natural Faculties of our Minds but that he creates Grace in us by an immediate Efficiency of Almighty Power And what is so wrought and produced differeth Essentially from any Natural or Moral Habits of our Minds however acquired or improved Sect. 75 Fourthly This Evangelical Holiness is a Fruit and Effect of the Covenant of Grace The Promises of the Covenant unto this purpose we have before on other Occasions insisted on In them doth God declare That he will cleanse and purifie our Natures that he will write his Law in our Hearts put his Fear in our inward parts and cause us to walk in his Statutes in which things our Holiness doth consist Whoever therefore hath any thing of it he doth receive it in the Accomplishment of these Promises of the Covenant For there are not two wayes whereby men may become Holy one by the Sanctification of the Spirit according to the Promise of the Covenant and the other by their own Endeavours without it though indeed Cassianus with some of the Semi-Pelagians dreamed somewhat to that purpose Wherefore that which is thus a Fruit and Effect of the Promise of the Covenant hath an especial Nature of its own distinct from whatever hath not that Relation unto the same Covenant No man can ever be made partaker of any the least Degree of that Grace or Holiness which is promised in the Covenant unless it be by vertue and as a Fruit of that Covenant For if they might do so then were the Covenant of God of none Effect for what it seems to promise in a peculiar Manner may on this Supposition be attained without it which renders it an empty Name Sect. 76 Fifthly Herein consists the Image of God whereunto we are to be renewed This I have proved before and shall afterward have Occasion to insist upon Nothing less than the intire Renovation of the Image of God in our Souls will constitute us Evangelically Holy No series of Obediential Actings no Observance of Religious Duties no Attendance unto Actions amongst men as Morally vertuous and usefull how exact soever they may be or how constant soever we may be unto them will ever render us lovely or holy in the sight of God unless they all proceed from the Renovation of the Image of God in us or that Habitual Principle of spiritual Life and Power which renders us conformable unto him Sect. 77 From what hath been thus briefly discoursed we may take a Prospect of that horrible mixture of Ignorance and Impudence wherewith some contend that the Practice of Moral Vertue is all the Holiness which is required of us in the Gospel neither understanding what they say nor whereof they do affirm But yet this they do with so great a Confidence as to despise and scoffe at any thing else which is pleaded to belong thereunto But this Pretence notwithstanding all the swelling words of vanity wherewith it is set off and vended will easily be discovered to be weak and frivolous For Sect. 78 1 The Name or Expression it self is foreign to the Scripture not once used by the Holy Ghost to denote that Obedience which God requireth of us in and according to the Covenant of Grace Nor is there any sence of it agreed upon by them who so magisterially impose it on others Yea there are many express Contests about the signification of these words and what it is that is intended by them which those who contend about them are not ignorant of and yet have they not endeavoured to reduce the sence they intend unto any Expression used concerning the same matter in the Gospel but all men must needs submit unto it that at
Holiness and are accepted with God they proceed from a peculiar Operation of the Holy Spirit in us And herein to make our Intention the more evident we may distinctly observe 1 That there is in the Minds Wills and Affections of all Believers a Meetness Fitness Readiness and habitual Disposition unto the Performance of all Acts of Obedience towards God all Duties of Piety Charity and Righteousness that are required of them and hereby are they internally and habitually distinguished from them that are not so That it is so with them and whence it comes be so we have before declared This Power and Disposition is wrought and preserved in them by the Holy Ghost 2 No Believer can of himself act that is actually exert or exercise this Principle or Power of a spiritual Life in any one Instance of any Duty internal or external towards God or Men so as that it shall be an Act of Holiness or a Duty accepted with God He cannot I say do so of himself by vertue of any Power habitually inherent in him We are not in this World intrusted with any such spiritual Ability from God as without further actual Aid and Assistance to do any thing that is Good Therefore 3 That which at present I design to prove is That the Actual Aid Assistance and internal Operation of the Spirit of God is necessary required and granted unto the producing of every holy Act of our Minds Wills and Affections in every Duty whatever Or notwithstanding the Power or Ability which Believers have received in or by Habitual Grace they still stand in need of Actual Grace in for and unto every single gracious holy Act or Duty towards God And this I shall now a little further explain and then confirm Sect. 6 As it is in our natural Lives with respect unto Gods Providence so it is in our spiritual Lives with respect unto his Grace He hath in the Works of Nature endowed us with a vital Principle or an Act of the quickening Soul upon the Body which is quickened thereby By vertue hereof we are enabled unto all vital Acts whether Natural and Necessary or Voluntary according to the Constitution of our Beings which is Intellectual God breathed into man the Breath of Life and he became a living Soul Gen. 2. 7. giving him a Principle of Life he was fitted for and enabled unto all the proper Acts of that Life For a Principle of Life is an Ability and Disposition unto Acts of Life But yet whosoever is thus made a living Soul who is indued with this Principle of Life he is not able Originally without any motion or Acting from God as the first Cause or independently on him to exert or put forth any vital Act That which hath not this Principle as a dead Carkase hath no meetness unto vital Actions nor is capable either of Motion or Alteration but as it receives Impressions from an outward Principle of Force or an inward Principle of Corruption But he in whom it is hath a Fitness Readiness and habitual Power for all vital Actions yet so as without the Concurrence of God in his Energetical Providence moving and Acting of him he can do nothing For in God we live and move and have our being Acts 17. 28. And if any one could of himself perform an Action without any Concourse of Divine Operation he must himself be absolutely the first and only Cause of that Action that is the Creatour of a New Being Sect. 7 It is so as unto our spiritual Life We are by the Grace of God through Jesus Christ furnished with a Principle of it in the Way and for the Ends before described Hereby are we enabled and disposed to Live unto God in the Exercise of spiritually vital Acts or the performance of Dutyes of Holiness And he who hath not this Principle of spiritual Life is spiritually dead as we have at large before manifested and can do nothing at all that is spiritually Good He may be moved unto and as it were compelled by the Power of Convictions to do many things that are materially so But that which is on all Considerations spiritually good and accepted with God he can do nothing of The Enquiry is What Believers themselves who have received this Principle of spiritual Life and are Habitually sanctified can do as to Actual Duties by vertue thereof without a new immediate Assistance and working of the Holy Spirit in them And I say they can no more do any thing that is spiritually good without the particular Concurrence and Assistance of the Grace of God unto every Act thereof than a man can naturally act or move or doe any thing in an absolute Independency on God his Power and Providence And this proportion between the Works of Gods Providence and of his Grace the Apostle expresseth Ephes. 2. 10. For we are his Workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk in them God at the Beginning made all things by a creating Power producing them out of Nothing and left them not meerly to themselves and their own Powers when so created but he upholds supports sustains and preserves them in the Principles of their Beings and Operations acting powerfully in and by them after their several Kinds Without his Supportment of their Beings by an Actual incessant Emanation of Divine Power the whole Fabrick of Nature would dissolve into Confusion and nothing And without his Influence into and Concurrence with their Ability for Operation by the same Power all things would be dead and deformed and not one Act of Nature be exerted So also is it in this Work of the New Creation of all things by Jesus Christ. We are the Workmanship of God he hath formed and fashioned us for himself by the Renovation of his Image in us Hereby are we sitted for good Works and the Fruits of Righteousness which he hath appointed as the Way of our Living unto him This New Creature this Divine Nature in us he supporteth and preserveth so as that without his continual influential Power it would perish and come to nothing But this is not all He doth moreover act it and effectually concurre to every singular Duty by new supplyes of Actual Grace So then that which we are to prove is That there is an Actual Operation of the Holy Ghost in us necessary unto every Act and Duty of Holiness whatever without which none either will or can be produced or performed by us which is the Second Part of his Work in our Sanctification And there are several Wayes whereby this is confirmed unto us Sect. 8 First The Scripture declares that we our selves cannot in and by our selves that is by vertue of any strength or power that we have received do any thing that is spiritually Good So our Saviour tells his Apostles when they were sanctified Believers and in them all that are so without me ye can do nothing John 15.
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So without me Seorsim a me so separated from me as a Branch may be from the Vine If a Branch be so separated from the Root and Body of the Vine as that it receives not continual supplyes of Nourishment from them if their Influence into it be by any Means intercepted it proceeds not in its Growth it brings forth no Fruit but is immediately under decay It is so saith our Saviour with Believers in respect unto him Unless they have continual uninterrupted influences of Grace and spiritually vital Nourishment from him they can do nothing Without me expresseth a Denyal of all the spiritual Aid that we have from Christ. On supposition hereof we can do nothing that is by our own Power or by vertue of any Habit or Principle of Grace we have received For when we have received it what we can do thereby without further actual Assistance we can do of our selves You can do nothing that is which appertains to Fruit-bearing unto God In things Natural and Civil we can do somewhat and in things Sinfull too much we need no Aid or Assistance for any such purpose But in Fruit-hearing unto God we can do nothing Now every Act of Faith and Love every Motion of our Minds or Affections towards God is a part of our Fruit-bearing and so unquestionably are all external Works and and Duties of Holiness and Obedience Wherefore our Saviour himself being Judge Believers who are really sanctified and made partakers of Habitual Grace yet cannot of themselves without new actual Ayd and Assistance of Grace from him do any thing that is spiritually Good or acceptable with God Sect. 9 Our Apostle confirmeth the same Truth 2 Cor. 3. 4 5. And such trust have we through Christ to God-ward not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God It is a great and eminent Grace which he declareth that he was acting namely Trust in God through Christ in the Discharge of his Ministry and for the blessed Success thereof But he had no sooner expressed it than he seems to be jealous lest he should appear to have assumed something to himself in this Work or the Trust he had for its Success This no man was ever more cautious against and indeed it was incumbent on him so to be because he was appointed to be the principal Minister and Preacher of the Grace of Jesus Christ. Therefore I say he addes a Caution against any such Apprehensions and openly renounceth any such Power Ability or Sufficiency in himself as that by vertue thereof he could act so excellent a Grace or perform so great a Duty Not that we are sufficient of our selves And in this matter he hath not only in places innumerable asserted the Necessity and Efficacy of Grace with our impotency without it but in his own Instance he hath made such a Distinction between what was of himself and what of Grace with such an open Disclaimure of any Interest of his own in what was Spiritually good distinct from Grace as should be sufficient with all sober Persons to determine all differences in this Case See 1 Cor. 15. 10. Gal. 2. 21. and this place I assume no such thing to my self I ascribe no such thing unto any other as that I or they should have in our selves a sufficiency unto any such purpose For our Apostle knew nothing of any sufficiency that needed any other thing to make it effectual And he doth not exclude such a sufficiency in our selves with respect unto eminent Actings of Grace and greater Duties but with respect unto every good Thought or whatever may have a tendency unto any spiritual Duty We cannot conceive we cannot engage in the Beginning of any Duty by our own sufficiency For it is the beginning of Dutyes which the Apostle expresseth by thinking our Thoughts and Projections being Naturally the first thing that belongs unto our Actions And this he doth as it were on purpose to obviate that Pelagian Fiction that the Beginning of Good was from our selves but we had the help of Grace to perfect it But what then if we have no such sufficiency to what purpose should we set about the thinking or doing of any thing that is good Who will be so unwise as to attempt that which he hath no strength to accomplish And doth not the Apostle hereby deny that he himself had performed and Holy Duties or Acted any Grace or done any thing that was good seeing he had no sufficiency of himself so to doe to obviate this cavil he confines this denyal of a sufficiency unto our selves we have it not of our selves But saith he our sufficiency is of God that is we have it by Actual supplies of Grace necessary unto every Duty and how God Communicates this sufficiency and how we receive it he declares Chap. 9. v. 8. God is able to make all Grace abound towards you that ye alwaies having all sufficiency in all things may abound to every good work God manifests the abounding of Grace towards us when he works an effective sufficiency in us which he doth so as to enable us to abound in good works or Duties of Holiness These are those supplies of Grace which God gives us unto all our Duties as He had promised unto him in his own ease Chap. 12. 9. And this is the first Demonstration of the Truth proposed unto Consideration namely the Testimonies given in the Scripture that Believers themselves cannot of themselves perform any Acts or Duties of Holiness any thing that is spiritually good Therefore these things are Effects of Grace and and must be wrought in us by the Holy Ghost who is the immediate Author of all Divine Operations Sect. 10 Secondly All Actings of Grace all good Duties are actually ascribed unto the Operation of the Holy Ghost The particular Testimonies hereunto are so multiplyed in the Scripture as that it is not convenient nor indeed possible to call them over distinctly some of them in a way of instance may be insisted on and reduced unto three heads Sect. 11 1 There are many places wherein we are said to be led guided acted by the Spirit to live in the Spirit to walk after the Spirit to do things by the Spirit that dwelleth in us For nothing in general can be intended in these expressions but the Actings of the Holy Spirit of God upon our Souls in a Complyance wherewith as acting when we are acted by him our Obedience unto God according to the Gospel doth consist Gal. 5. 16. Walk in the Spirit To walk in the Spirit is to walk in Obedience unto God according to the supplies of Grace which the Holy Ghost administers unto us for so it is added that we shall not then fullfill the lusts of the flesh that is we shall be kept up unto Holy Obedience and the avoydance of sin So are we said to be led by the Spirit
and Expressions of the Scripture and the Notions of some Men among us There is not any thing that is good in us nothing that is done well by us in the way of Obedience but the Scripture expressely and frequently assigns it unto the immediate Operations of the Holy Spirit in us It doth so in general as to all gracious Actings whatever and not content therewith it proposeth every Grace and every Holy Duty distinctly affirming the Holy Ghost to be the immediate Author of them And when it comes to make mention of us it positively indeed prescribes our Duty to us but as plainly lets us know that we have no power in or from our selves to perform it But some men speak and preach and write utterly to another purpose The Freedom Liberty Power and Ability of our own Wills the Light Guidance and Direction of our own Minds Reasons and from all our own Performance of all the Duties of Faith and Obedience are the 〈◊〉 of their Discourses and that in Opposition unto what is aâ—â—â—bed in the Scriptures unto the Immediate Operations of the Holy Ghost They are all for Grace Not I but Grace not I but Christ without him we can do nothing These are all for our Wills not Grace but our Wills doe all It is not more plainly affirmed in the Scripture that God created Heaven and Earth that he sustains and preserves all things by his Power than that he creates grace in the Hearts of Believers preserves it acts it and makes it effectual working all our Works for us and all our Duties in us But Evasions must be found out strange forced uncouth sences be put upon plain frequently repeated Expressions to secure the Honour of our Wills and to take care that all the Good we doe may not be assigned to the Grace of God To this purpose Distinctions are coyned Evasions invented and such an Explanation is given of all Divine Operations as renders them useless and insignificant Yea it is almost grown if not Criminal yet weak and ridiculous in the Judgement of some That any should assign those Works and Operations to the Spirit of God which the Scripture doth in the very words that the Scripture useth To lessen the Corruption and Depravation of our Nature by Sin to extoll the Integrity and Power of our Reasons to maintain the Freedom and Ability of our Wills in and unto things spiritually Good to resolve the Conversion of men unto God into their Natural good Dispositions Inclinations and the right use of their Reason to render Holiness to be only a Probity of Life or Honesty of Conversation upon rational Motives and Considerations are the things that men are now almost wearied with the Repetition of Scarce a Person that hath Confidence to commence for Reputation in the World but immediately he furnisheth himself with some new tinkling Ornaments for these old Pelagian Figments But whoever shall take an impartial View of the Design and constant Doctrine of the Scripture in this matter will not be easily carryed away with the plausible Pretences of men exalting their own Wills and Abilities in Opposition to the Spirit and Grace of God by Jesus Christ. Sect. 16 2 From what hath been discoursed a further discovery is made of the Nature of Gospel Obedience of all the Acts of our Souls therein and of the Duties that belong thereunto It is commonly granted that there is a great difference between the Acts and Duties that are truely gracious and those which are called by the same name that are not so as in any Duties of Faith of Prayer of Charity But this difference is supposed generally to be in the Adjuncts of those Duties in some properties of them but not in the kind nature or substance of the Acts of our minds in them Nay it is commonly said that whereas wicked men are said to believe and doe many things gladly in a way of Obedience what they so doe is for the substance of the Acts they perform the same with those of them who are truely Regenerate and Sanctified They may differ in their Principle and End but as to their Substance or Essence they are the same But there is no small mistake herein All gracious Actings of our Minds and Souls whether internal only in Faith Love or Delight or whether they go out unto external Duties required in the Gospel being wrought in us by the immediate Efficacy of the Spirit of Grace differ in their Kind in their Essence and substance of the Acts themselves from whatever is not so wrought or effected in us For whatever may be done by any one in any acting of common Grace or performance of any Duty of Obedience being educed out of the power of the Natural Faculties of men excited by Convictions as directed and enforced by Reasons and Exhortations or assisted by common Aids of what nature soever they are natural as to their kind and they have no other substance or Being but what is so But that which is wrought in us by the especial Grace of the Holy Ghost in the way mentioned is supernatural as being not educed out of the Powers of our natural Faculties but an immediate Effect of the Almighty supernatural Efficacy of the Grace of God And therefore the sole Reason why God accepts and rewards Duties of Obedience in them that are sanctified and regardeth not those which for the outward Matter and Manner of Performance are the same with them as unto Abel and his Offering he had respect but he had no respect unto Cain and his Offering Gen. 4. 4 5. is not taken from the State and Condition of the Persons that perform them only though that also have an influence thereinto but from the Nature of the Acts and Duties themselves also He never accepts and rejects Duties of the same Kind absolutely with respect unto the Persons that do perform them The Duties themselves are of a different Kind Those which he accepts are supernatural Effects of his own Spirit in us whereon he rewardeth and crowneth the Fruits of his own Grace And as for what he rejects whatever Appearance it may have of a Complyance with the outward Command it hath nothing in it that is supernaturally Gracious and so is not of the same Kind with what he doth accept CHAP. VIII Mortification of Sin the Nature and Causes of it 1 Mortification of Sin the Second Part of Sanctification 2 Frequently prescribed and enjoyned as a Duty 3 What the Name signifies with the Reason thereof 4 As also that of Crucifying Sin 5 The Nature of the Mortification of Sin explained 6 In-dwelling Sin in its Principle Operations and Effects the Object of Mortification 7 Contrariety between Sin and Grace 8 Mortification a Part-taking with the whole Interest of Grace against Sin 9 How Sin is Mortified and why the Subduing of it is so called 10 Directions for the right Discharge of this Duty 13 Nature of it unknown to many 15 The Holy Spirit
he dwelleth in us God doth it by his Spirit as he dwelleth in us As it is a work of Grace it is said to be wrought by the Spirit and as it is our Duty we are said to work it through the Spirit v. 13. And let men pretend what they please if they have not the Spirit of Christ dwelling in them they have not mortified any sin but do yet walk after the flesh and continuing so to doe shall dye Sect. 19 Moreover as this is the only Spring of Mortification in us as it is a Grace so the Consideration of it is the principal Motive unto it as it is a Duty So our Apostle pressing unto it doth it by this Argument Know ye not that your Body is the Temple of the Holy Ghost which is in you which you have of God 1 Cor. 6. 19. To which we may adde that weighty Caution which he gives us to the same purpose 1 Cor. 3. 16. Know you not that ye are the Temple of God and that the Spirit of God dwelleth in you if any man defile the Temple of God him shall God destroy for the Temple of God is Holy which Temple are ye Whereas therefore in every Duty two things are principally considered First The Life and Spring of it as it is wrought in us by Grace Secondly The principal Reason for it and Motive unto it as it is to be performed in our selves by the way of Duty Both these as to this matter of Mortification do center in this Inhabitation of the Spirit For 1 It is he who mortifies and subdues our Corruptions who quickens us unto Life Holiness and Obedience as he dwelleth in us that he may make and prepare an Habitation meet for himself And 2 The principal Reason and Motive which we have to attend unto it with all Care and Diligence as a Duty is that we may thereby preserve his Dwelling-place so as becometh his Grace and Holiness And indeed whereas as our Saviour tells us they are things which arise from and come out of the Heart that defile us there is no greater nor more forcible Motive to contend against all the defiling Actings of sin which is our Mortification than this that by the Neglect hereof the Temple of the Spirit will be defiled which we are commanded to watch against under the severe Commination of being destroyed for our Neglect therein Sect. 20 If it be said that whereas we do acknowledge that there are still remainders of this sin in us and they are accompanyed with their Defilements how can it be supposed that the Holy Ghost will dwell in us or in any one that is not perfectly Holy I answer 1 That the great Matter which the Spirit of God considereth in his Opposition unto sin and that of sin to his Work is Dominion and Rule This the Apostle makes evident Rom. 6. 12 13 14. Who or what shall have the principal Conduct of the Mind and Soul Chap. 8. 7 8 9. is the matter in Question Where sin hath the Rule there the Holy Ghost will never dwell He enters into no soul as his Habitation but at the same instant he dethrones sin spoyls it of its Dominion and takes the Rule of the soul into the hand of his own Grace Where he hath effected this Work and brought his Adversary into subjection there he will dwell though sometimes his Habitation be troubled by his subdued Enemy 2 The souls and minds of them who are really sanctified have continually such a sprinkling with the Blood of Christ and are so continually purified by vertue from his sacrifice and oblation as that they are never unmeet Habitations for the holy Spirit of God Sect. 21 2 The Manner of the actual Operation of the Spirit of God in effecting this Work or how he mortifies sin or enables us to mortifie it is to be considered And an Acquaintance herewith dependeth on the Knowledge of the sin that is to be mortified which we have before described It is the vitious corrupt Habit and Inclination unto sin which is in us by Nature that is the principal Object of this Duty or the Old man which is corrupt according unto deceitfull Lusts. When this is weakened in us as to its Power and Efficacy when its strength is abated and its Prevalency destroyed then is this Duty in its proper Discharge and Mortification carryed on in the soul. Now this the Holy Ghost doth First By implanting in our Minds and all their Faculties A contrary Habit and Principle with contrary Inclinations Dispositions and Actings namely a Principle of spiritual Life and Holiness bringing forth the Fruits thereof By means hereof is this work effected For sin will no otherwise dye but by being killed and slain And whereas this is gradually to be done it must be by Warring and Conflict There must be something in us that is contrary unto it which opposing of it conflicting with it doth insensibly and by Degrees for it dyes not at once work out its Ruine and Destruction As in a Chronical Distemper the Disease continually Combates and Conflicts with the Powers of Nature untill having insensibly improved them it prevails unto its Dissolution So is it in this matter These adverse Principles with their Contrariety Opposition and Conflict the Apostle expressely asserts and describes as also their contrary Fruits and Actings with the Issue of the whole Gal. 5. 16 17. 18 19 20 21 22 23 24 25. The contrary Principles are the Flesh and Spirit and their contrary Actings are in Lusting and Warring one against the other ver 16. Walk in the Spirit and ye shall not fulfill the Lusts of the Flesh Not to fulfill the lusts of the flesh is to Mortifie it for it neither will nor can be kept alive if its Lusts be not fulfilled And he gives a fuller Account hereof ver 17. For the Flesh Lusteth against the Spirit and the Spirit Lusteth against the Flesh and these are contrary one to the other If by the Spirit the Spirit of God himself be intended yet he Lusteth not in us but by vertue of that spirit which is born of him that is the New Nature or Holy Principle of Obedience which he worketh in us And the way of their mutual Opposition unto one another the Apostle describes at large in the following verses by instancing in the contrary Effects of the one and the other But the Issue of the whole is v. 24. They that are Christs have crucified the Flesh with its Affections and Lusts. They have crucified it that is fastned it unto that Cross where at length it may expire And this is the way of it namely the Actings of the Spirit against it and the Fruits produced thereby Hence he shuts up his discourse with that Exhortation If we live in the Spirit let us walk in the Spirit That is if we are endowed with this Spiritual Principle of Life which is to live in the Spirit then let us Act Work and
not yet agreed about The Socinians contend that the Doctrine of the Satisfaction of Christ doth overthrow the Necessity of an Holy Life The Papists say the same concerning the Imputation of the Righteousness of Christ unto our Justification The same Charge is laid by others against the Doctrine of the gratuitous Election of God the almighty Efficacy of his Grace in the Conversion of Sinners and of his Faithfulness in the Preservation of true Believers in their state of Grace unto the End On the other hand the Scripture doth so place the Foundations of all true and real Holiness in these things that without the Faith of them and an Influence on our Minds from them it will not allow of any thing to be so called Sect. 2 To examine the pretences of others concerning the suitableness of their Doctrines unto the Promotion of Holiness is not my present Business It is well that it hath alwayes maintained a Conviction of its Necessity and carryed it through all different Perswasions in Christianity In this one thing alone almost do all Christian agree and yet notwithstanding the want of it is if not the onely yet the principal thing whereby the most who are so called are ruined So ordinary a thing is it for men to agree for the Necessity of Holiness and live in the Neglect of it when they have so done Conviction comes in at an easie rate as it were whether men will or no but Practice will stand them in pains cost and trouble Wherefore unto the due handling of this matter some few things must be premised As First It is disadvantageous unto the Interest of the Gospel to have men plead for Holiness with weak incogent Arguments and such as are not taken out of the Stores of its Truth and so really affect not the Consciences of men And it is pernicious to all the Concerns of Holiness it self to have that defended and pleaded for under its Name and Title which indeed is not so but an Vsurper of its Crown and Dignity which we shall afterwards enquire into Secondly It is uncomely and unworthy to hear men contending for Holiness as the whole of our Religion and in the mean time on all Occasions express in themselves an Habit and Frame of Mind utterly inconsistent with what the Scripture so calls and so esteems There is certainly no readier way on sundry Accounts to unteach men all the Principles of Religion all Respect unto God and common Honesty And if some men did this only as being at variance with themselves without Reflections on others it might the more easily be borne But to see or hear men proclaiming themselves in their whole Course to be Proud Revengefull Worldly Sensual Neglecters of Holy Dutyes Scoffers at Religion and the Power of it pleading for an Holy Life against the Doctrine and Practice of those who walked unblameably before the Lord in all his Wayes yea upon whose Breasts and Foreheads was written Holiness unto the Lord such as were most of the first Reformed Divines whom they reflect upon is a thing which all sober men do justly nauseate and which God abhorres But the further Consideration here of I shal at present omit and pursue what I have proposed Thirdly In my Discourse concerning the Necessity of Holiness with the Grounds and Reasons of it and Arguments for it I shall confine my self unto these two Things 1 That the Reasons Arguments and Motives which I shall insist on being such as are taken out of the Gospel or the Scripture are not only consistent and compliant with the great Doctrines of the Grace of God in our free Election Conversion Justification and Salvation by Jesus Christ but such as naturally flow from them discover what is their true Nature and Tendency in this matter 2 That I shall at present suppose all along what that Holiness is which I do intend Now this is not that outward Shew and pretence of it which some plead for not an Attendance unto or the Observation of some or all Moral Vertues only not a Readiness for some Acts of Piety and Charity from a superstitious proud Conceit of their being Meritorious of Grace or Glory But I intend that Holiness which I have before described which may be reduced to these three heads 1 An internal Change or Renovation of our Souls our Minds Wills and Affections by Grace 2 An universal Compliance with the Will of God in all Duties of Obedience and Abstinence from Sin out of a Principle of Faith and Love 3 A Designation of all the Actions of Life unto the Glory of God by Jesus Christ according to the Gospel This is Holiness so to be and so to doe is to be Holy And I shall divide my Arguments into Two sorts 1. Such as prove the Necessity of Holiness as to the Essence of it Holiness in our Hearts and Natures 2. Such as prove the Necessity of Holiness as to the Degrees of it Holiness in our Lives and Conversations Sect. 3 First then The Nature of God as revealed unto us with our Dependance on him the Obligation that is upon us to Live unto him with the Nature of our Blessedness in the Enjoyment of him do require indispensibly that we should be Holy The Holiness of Gods Nature is every where in the Scripture made the Fundamental Principle and Reason of the Necessity of Holiness in us Himself makes it the ground of his Command for it Levit. 11. 44. For I am the Lord your God ye shall therefore sanctifie your selves and ye shall be Holy for I am Holy So also Chap. 19. 2. Chap. 20. 7. And to shew the everlasting Equity and Force of this Reason it is transferred over to the Gospel 1 Pet. 1. 15 16. As he which hath called you is holy so be ye holy in all manner of Conversation because it is written Be ye holy for I am holy God lets them know that his Nature is such as that unless they are sanctified and Holy there can be no such Entercourse between him and them as ought to be between a God and his People So he declares the Sence of this Enforcement of that Precept to be Levit. 11. 45. I brought you out of the Land of Aegypt to be your God ye shall therefore be Holy for I am Holy Without this the Relation designed cannot be maintained that I should be your God and you should be my People To this Purpose belongs that Description given us of his Nature Psal. 5. 4 5 6. For thou art not a God that hath pleasure in Wickedness neither shall Evil dwell with thee The Foolish shall not stand in thy sight thou hatest all Workers of Iniquity Thou shalt destroy them that speak Lying the Lord will abhorre the Bloody and Deceitfull man Answerable unto that of the Prophet Thou art of purer Eyes than to behold Evil and canst not look on Iniquity Hab. 1. 13. He is such a God that is such is his Nature so pure
and prompt them unto not to endeavour after that universal Holiness which alone will be accepted with him is a deplorable Folly Such men seem to Worship an Idol all their dayes For he that doth not endeavour to be like unto God doth contrarily think wickedly that God is like unto himself It is true our Interest in God is not built upon our Holiness but it is as true that we have none without it Were this Principle once well fixed in the Minds of men that without Holiness no man shall see God and that enforced from the Consideration of the Nature of God himself it could not but influence them unto a greater Diligence about it than the most seem to be engaged in Sect. 15 There is indeed amongst us a great Plea for Morality or for Moral Vertue I wish it be more out of Love to Vertue its self and a Conviction of its Vsefulness than out of a Design to cast Contempt on the Grace of our Lord Jesus Christ and the Gospel as it is declared by the faithfull Dispensers of it However we are bound to believe the Best of all men Where we see those who so plead for Moral Vertues to be in their own Persons and in their Lives modest sober humble patient self-denying charitable usefull towards all we are obliged to believe that their Pleas for Moral Vertue proceed from a Love and Liking of it But where men are proud furious worldly revengefull profane intemperate covetous ambitious I cannot so well understand their Declamations about Vertue Only I would for the present enquire What it is that they intend by their Morality Is it the Renovation of the Image of God in us by Grace is it our Conformity from thence unto him in his Holiness is it our being Holy in all Manner of Holiness because God is holy is it the acting of our Souls in all Duties of Obedience from a Principle of Faith and Love according to the Will of God whereby we have Communion with him here and are lead towards the Enjoyment of him If these are the things which they intend what is the matter with them why are they so afraid of the Words and Expressions of the Scripture Why will they not speak of the things of God in Words that the Holy Ghost teacheth Men never dislike the Words of God but when they dislike the Things of God Is it because these Expressions are not intelligible People do not know what they mean but this of Moral Vertue they understand well enough We appeal to the Experience of all that truely fear God in the World unto the contrary There is none of them but the Scripture Expressions of the Causes Nature Work and Effects of Holiness do convey a clear experimental Apprehension of them unto their Minds Whereas by their Moral Vertue neither themselves nor any else do know what they intend since they do or must reject the common received Notion of it for Honesty amongst men If therefore they intend that Holiness hereby which is required of us in the Scripture and that particularly on the Account of the Holiness of that God whom we serve they fall into an high Contempt of the Wisdom of God in despising of those Notices and Expressions of it which being used by the Holy Ghost are suited unto the spiritual Light and Understanding of Believers substituting their own arbitrary doubtfull uncertain Sentiments and Words in their Room and place But if it be something else which they intend as indeed evidently it is nor doth any man understand more in the Design than Sobriety and Vsefulness in the World things singularly good in their proper place then it is no otherwise to be looked on but as a Design of Sathan to undermine the true Holiness of the Gospel and to substitute a deceitfull and deceiving Cloud or Shadow in the Room of it Sect. 16 And moreover what we have already Discoursed doth abundantly evince the folly and falshood of those clamorous Accusations wherein the most important Truths of the Gospel are charged as inconsistent with and as repugnant unto Holiness The Doctrine say the Socinians of the Satisfaction of Christ ruines all Care and Endeavours after an Holy Life For when men do believe that Christ hath satisfied the Justice of God for their Sins they will be enclined to be careless about them yea to live in them But as this Supposition doth transform Believers into Monsters of Ingratitude and Folly so it is built on no other Foundation than this that if Christ take away the Guilt of Sin there is no Reason in the Nature of these things nor mentioned in the Scripture why we should need to be holy and keep our selves from the Power Filth and Dominion of Sin or any way Glorifie God in this World which is an Inference weak false and ridiculous The Papists and others with them lay the same Charge on the Doctrine of Justification through the Imputation of the Righteousness of Christ unto us And it is wonderfull to consider with what virulent Railing this Charge is managed by the Papists so with what scorn and scoffing with what Stories and Tales some amongst our selves endeavour to expose this sacred Truth to Contempt as though all those by whom it is Believed must consequently be Negligent of Holiness and good Works Now although I deny not but that such men may find a great Strength of Connexion between these things in their own Minds seeing there is a Principle in the corrupt Heart of man to turn the Grace of God into Lasciviousness yet as shall in due time be proved this sacred Truth is both Doctrinally and Practically the great constraining Principle unto Holiness and Fruitfulness in Obedience For the present I shall return no other Answer unto those Objections but that the Objectors are wholly mistaken in our Thoughts and Apprehensions concerning that God whom we serve God in Christ whom we Worship hath so revealed his own Holiness unto us and what is necessary for us on the Account thereof as that we know it to be a foolish wicked and blasphemous thing for any one to think to please him to be accepted with him to come to the Enjoyment of him without that Holiness which he requireth and from his own Nature cannot but require That the Grace or Mercy or Love of this God who is our God should encourage those who indeed know him unto Sin or countenance them in a Neglect of Holy Obedience to him is a monstrous Imagination There are as I shall shew afterwards other invincible Reasons for it and Motives unto it But the owning of this one Consideration alone by them who Believe the Grace of the Gospel is sufficient to secure them from the Reproach of this Objection Sect. 17 Moreover from what hath been discoursed we may all Charge our selves with Blame for our Sloth and Negligence in this Matter It is to be feared that we have none of us endeavoured as we ought to
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
wherein themselves are meerly passive as hath elsewhere been demonstrated See Col. 1. 13. Sect. 21 This is that which I doe intend God at first made a Covenant with Mankind the First Covenant the Covenant of Works Herein he gave them Commands for Holy Obedience These Commands were not only possible unto them both for Matter and Manner by vertue of that Strength and Power which was concreated with them but easie and pleasant every way suited unto their Good and Satisfaction in that state and Condition This rendred their Obedience equal just reasonable and aggravated their Sin with the Guilt of the most horrible Folly and Ingratitude When by the Fall this Covenant was broken we lost therewith all Power and Ability to comply with its Commands in holy Obedience Hereupon the Law continued holy and the Commandement holy just and good as our Apostle speaks Rom. 7. 12. For what should make it otherwise seeing there was no Change in it by Sin nor did God require more or harder things of us than before But to us it became impossible for we had lost the strength by which alone we were enabled to Observe it And so the Commandement which was Ordained to Life we find to be unto Death Rom. 7. 10. Towards all therefore that remain in that State we say the Commandement is still just and holy but it is neither easie nor possible Hereon God brings in the Covenant of Grace by Christ and renews therein the Commands for holy Obedience as was before declared And here it is that men trouble themselves and others about the Power Ability and Free-will that men have as yet under the first Covenant and the Impotency that ensued on the Transgression of it to fulfill the Condition of the New Covenant and yield the Obedience required in it For this is the place where men make their great Contests about the Power of Free-will and the Possibility of Gods Command Let them but grant that it is the meer Work of Gods Sovereign and Almighty Grace effectually to enstate men in the New Covenant and we shall contend with them or against them that by vertue thereof they have that spiritual Strength and Grace administred unto them as render all the Commands of it to be not onely possible but easie also yea pleasant and every way suited unto the Principle of an Holy Life wherewith they are endued And this we make an Argument for the Necessity of Holiness The Argument we have under Consideration is that whereby we prove the Necessity of Holiness with respect unto Gods Command requiring it because it is a Fruit of Infinite Wisdom and Goodness It is so in an especial Manner as it belongs unto the New Covenant And therefore by our Disobedience or living in Sin unto the Contempt of Gods Authority we adde that of his Wisdom and Goodness also Now that it is so a Fruit of them appears in the first place from hence that it is proportioned unto the Strength and Ability which we have to Obey Hence Obedience in Holiness becomes equal easie and pleasant unto all Believers who sincerely attend unto it And this fully evinceth the Necessity of it from the Folly and Ingratitude of the contrary That these things and in them the Force of the present Argument may the better be apprehended I shall dispose them into the ensuing Observations Sect. 22 1 We do not say that any one hath this Power and Ability in himself or from himself God hath not in the New Covenant brought down his Command to the Power of Man but by his Grace he raiseth the Power of Man unto his Command The former were only a Complyance with the Sin of our Nature which God abhorres the latter is the Exaltation of his own Grace which he aymeth at It is not mens Strength in and of themselves the Power of Nature but the Grace which is administred in the Covenant that we intend For men to trust unto themselves herein as though they could do any thing of themselves is a Renunciation of all the Aids of Grace without which we can do nothing We can have no power from Christ unless we live in a Perswasion that we have none of our own Our whole spiritual Life is a Life of Faith and that is a Life of Dependance on Christ for what we have not of our selves This is that which ruines the Attempt of many for Holiness and renders what they doe though it be like unto the Acts and Duties of it not at all to belong unto it For what we do in our own strength is no part of Holiness as is evident from the preceding Description of it Neither doth the Scripture abound in any thing more than in Testifying that the Power and Ability we have to fulfill the Commands of God as given in the New Covenant is not our own nor from our selves but meerly from the Grace of God administred in that Covenant as John 15. 5. Phil. 2. 13. 2 Cor. 3. 5. It will be said then where lies the Difference Because it is the meer Work of Grace to instate us in the Covenant you conclude that we have no power of our own to that Purpose And if when we are in Covenant all our strength and power is still from Grace we are as to any Ability of our own to fulfill the Command of God as remote from it as ever I Answer The first Work of Grace is meerly upon us Hereby the Image of God is renewed our Hearts are changed and a Principle of spiritual Life is bestowed on us But this latter Work of Grace is in us and by us And the Strength or Ability which we have thereby is as truely our own as Adams was his which he had in the State of Innocency For he had his immediately from God and so have we ours though in a different way Sect. 23 2 There is no such Provision of spiritual Strength for any Man enabling him to comply with the Command of God for Holiness as to Countenance him in the least carnal Security or the least Neglect of the diligent Use of all those Means which God hath appointed for the Communication thereof unto us with the Preservation and Increase of it God who hath determined Graciously to give us supplyes thereof hath also declared that we are obliged unto our utmost diligence for the Participation of them and unto their due Exercise when received This innumerable Commands and Injunctions give Testimony unto but especially is the whole Method of Gods Grace and our Duty herein declared by the Apostle Peter 2 Epist. Chap. 1. v. 3 4 5 6 7 8 9 10 11. which Discourse I have Opened and Improved elsewhere The summe is that God creating in us a new spiritual Nature and therewithall giving unto us all things appertaining unto Life and Godliness or a Gracious Ability for the Duties of an Holy Godly spiritual Life we are obliged to use all Means in the continual Exercise of all
is not only contrary to the Law without them to the Light of their Minds and Warning of their Consciences but it is so also unto that which is their own Inclination and Disposition which hath sensibly in such Cases a Force and Violence put upon it by the Power of Corruptions and Temptations Wherefore although the Command for Holiness may and doth seem grievous and burdensome unto Unregenerate Persons as we have observed because it is against the habitual bent and Inclination of their whole Souls yet neither is it nor can it be so unto them who cannot neglect it or act any thing against it but that therein also they must Crucifie and offer Violence unto the Inclinations of the New Creature in them which are their own For in all things the Spirit lusteth against the Flesh Gal. 5. 17. and the Disposition of the New Creature is Habitually against Sin and for Holiness And this gives a mighty constraining Power unto the Command when it is Evident in our own Minds and Consciences that it requires nothing of us but what we do or may find an Inclination or Disposition in our own Hearts unto And by this Consideration we may take in the Power of it upon our Souls which is too frequently disregarded Let us but upon the proposal of it unto us consider what our Minds and Hearts say to it what Answer they return and we shall quickly discern how equal and just the Command is For I cannot perswade my self that any Believer can be so captivated at any time under the Power of Temptations Corruptions or Prejudices but that if he will but take Councel with his own Soul upon the Consideration of the Command for Obedience and Holiness and ask himself what he would have he will have a plain and sincere Answer That indeed I would doe and have the Good proposed this Holiness this Duty of Obedience Not only will Conscience answer that he must not do the Evil whereunto Temptation leadeth for if he doth Evil will ensue thereon but the new Nature and his Mind and Spirit will say This Good I would doe I delight in it it is Best for me most suited unto me And so it joyns all the Strength and Interest in hath in the Soul with the Command See to this Purpose the Arguing of our Apostle Rom. 7. 20 21 22. It is true there is a Natural Light in Conscience complying with the Command in its Proposal and urging Obedience thereunto which doth not make it easie to us but where it is alone increaseth its Burden and our Bondage For it doth only give in its Suffrage unto the Sanction of the Command and addes to the severity wherewith it is attended But that Complyance with the Command which is from a Principle of Grace is quite of another Nature and greatly facilitates Obedience And we may distinguish between that Complyance with the Command which is from the Natural Light of Conscience which genders unto Bondage and that which being from a Renewed Principle of Grace gives Liberty and Ease in Obedience For the first respects principally the Consequent of Obedience or Disobedience the Good or Evil that will ensue upon them Rom. 2. 14 15. Set aside this Consideration and it hath no more to say But the latter respects the Command it self which it embraceth delighteth in and judgeth good and holy with the Duties themselves required which are Natural and suited thereunto Sect. 30 2. Grace of the latter sort also Actual Grace for every holy Act and Duty is administred unto us according to the Promise of the Gospel So God told Paul that his Grace was sufficient for him And he worketh in us both to will and to doe of his own good Pleasure Phil. 2. 13. so as that we may doe all things through him that enables us the Nature of which Grace also hath been before discoursed of Now although this Actual working Grace be not in the Power of the Wilis of Men to make use of or refuse as they see Good but its Administration depends meerly on the Grace and Faithfulness of God yet this I must say that where it is sought in a due Manner by Faith and Prayer it is never so restrained from any Believer but that it shall be Effectual in him unto the whole of that Obedience which is required of him and as it will be accepted from him Sect. 31 If then this be the Condition of the Command of Holiness how Just and Equal must it needs be confessed to be and therefore how highly Reasonable is it that we should comply with it and how great is their Sin and Folly by whom it is neglected It is true we are absolutely obliged unto Obedience by the meer Authority of God who commands but he not only allows us to take in but directs us to seek after these other Considerations of it which may give it Force and Efficacy upon our Souls and Consciences And among these none is more Efficacious towards Gracious Ingenuous Souls than this of the Contemperation of the Duties commanded unto spiritual Aids of Strength promised unto us For what Cloke or Pretence of Dislike or Neglect is here left unto any Wherefore not onely the Authority of God in giving a Command but the Infinite Wisdom and Goodness of God in giving such a Command so Just Equal and Gentle fall upon us therein to Oblige us to Holy Obedience To Neglect or Despise this Command is to Neglect or Despise God in that Way which he hath chosen to manifest all the holy Properties of his Nature Sect. 32 Secondly The Command is Equal and so to be esteemed from the Matter of it or the Things that it doth require Things they are that are neither great nor grievous much less perverse useless or evil Micah 6. 6 7 8. There is nothing in the Holiness which the Command requires but what is Good to him in whom it is and Vsefull to all others concerned in him or what he doth What they are the Apostle mentions in his Exhortation unto them Phil. 4. 8. They are things true and honest and just and pure and lovely and of good report and what Evil is there in any of these things that we should decline the Command that requires them The more we abound in them the better it will be for our Relations our Families our Neighbours the whole Nation and the World but best of all for our selves Godliness is profitable unto all things 1 Tim. 4. 8. These things are good and profitable unto men Tit. 3. 8. Good to them that do them and good to those towards whom they are done But both these things namely the Vsefulness of Holiness unto our selves and others must be spoken unto distinctly afterwards and are therefore transmitted unto their proper place Sect. 33 As therefore it was before observed it is incumbent on us in the first place to Endeavour after Holiness and the Improvement of it with respect unto
the Command of God that we should be Holy and because of it and that especially under the Consideration of it which we have insisted on I know not what vain Imaginations have seemed to possess the Minds of some that they have no need of Respect unto the Command nor to the Promises and Threatnings of it but to Obey meerly from the Power and Guidance of an inward Principle Nay some have supposed that a Respect unto the Command would vitiate our Obedience rendring it Legal and Servile But I hope That Darkness which hindred men from discerning the Harmony and Complyance which is between the Principle of Grace in us and the Authority of the Command upon us is much taken away from all sincere Professors It is a Respect unto the Command which gives the formal Nature of Obedience unto what we doe And without a due Regard unto it there is nothing of Holiness in us Some would make the Light of Nature to be their Rule some in what they doe look no further for their Measure than what carryes the Reputation of common Honesty among men He that would be holy indeed must alwayes mind the Command of God with that Reverence and those Affections which become him to whom God speaks immediately And that it may be Effectual towards us we may consider Sect. 34 1 How God hath multiplyed his Commands unto this Purpose to testifie not only his own infinite Care of us and Love unto us but also our Eternal Concernment in what he requires He doth not give out unto us a single Command that we should be Holy which yet were sufficient to Oblige us for ever but he gives his Commands unto that Purpose Line upon line line upon line precept upon precept precept upon precept He that shall but look over the Bible and see almost every Page of it filled with Commands or Directions or Instructions for Holiness cannot but conclude that the Mind and Will of God is very much in this matter and that our Concernment therein is inexpressible Nor doth God content himself to multiply Commands in General that we should be Holy so as that if we have Regard unto him they may never be out of our Remembrance but there is not any particular Duty or Instance of Holiness but he hath given us especial Commands for that also No man can instance in the least Duty that belongs directly unto it but it falls under some especial Command of God We are not only then under the Command of God in general and that often reiterated unto us in an awfull Reverence whereof we ought to walk but upon all Occasions whatever we have to do or avoid in following after Holiness is represented unto us in especial Commands to that purpose And they are all of them a Fruit of the Love and Care of God towards us Is it not then our Duty alwayes to consider these Commands to bind them unto our Hearts and our Hearts to them that nothing may seperate them Oh that they might alwayes dwell in our Minds to influence them unto an inward constant Watch against the first Disorders of our Souls that are unsuited to the inward Holiness God requires abide with us in our Closets and all our Occasions for our Good Sect. 35 2 We may do well to consider what various Enforcements God is pleased to give unto those multiplyed Commands He doth not remit us meerly to their Authority but he applyeth all other Wayes and Means whereby they may be made Effectual Hence are they accompanyed with Exhortations Entreaties Reasonings Expostulations Promises Threatnings all made use of to fasten the Command upon our Minds and Consciences God knowes how slow and backward we are to receive due Impressions from his Authority and he knowes by what Wayes and Means the Principles of our internal Faculties are apt to be wrought upon and therefore applyes these Engines to fix the Power of the Commands upon us Were these things to be treated of severally it is manifest how great a part of the Scripture were to be transcribed I shall therefore only take a little Notice of the Reinforcement of the Command for Holiness by those especial Promises which are given unto it I do not intend now the Promises of the Gospel in general wherein in its own Way and Place we are interested by Holiness but of such peculiar Promises as God enforceth the Command by It is not for nothing that it is said that Godliness hath the Promise of the Life that now is and of that which is to come 1 Tim. 4. 8. There is in all the Promises an especial Respect unto it and it gives them in whom it is an especial Interest in all the Promises Sect. 36 This is as it were the Text which our Saviour preached his first Sermon upon For all the Blessings which he pronounceth consist in giving particular Instances of some parts of Holiness annexing an especial Promise unto each of them Blessed saith he are the Pure in Heart Heart Purity is the Spring and Life of all Holiness and why are such Persons Blessed why saith he they shall see God He appropriates the Promise of the Eternal Enjoyment of God unto this Qualification of Purity of Heart So also it hath the Promises of this Life and that in things temporal and spiritual In things temporal we may take out from amongst many that especial Instance given us by the Psalmist Blessed is he that considereth the Poor Wisely to consider the poor in their Distress so as to Relieve them according to our Ability is a great Act and Duty of Holiness He that doth this saith the Psalmist he is a Blessed man Whence doth that Blessedness arise and wherein doth it consist It doth so in a Participation of those especial Promises which God hath annexed unto this Duty even in this Life the Lord will deliver him in the time of trouble The Lord will preserve him and keep him alive and he shall be Blessed on the Earth and thou wilt not deliver him into the hand of his Enemies the Lord will strengthen him upon the Bed of languishing and thou wilt make all his Bed in his sickness Psal. 41. 1 2 3. Many especial Promises in the most important Concerns of this Life are given unto the Right discharge of this one Duty For Godliness hath the Promise of this Life And other Instances might be multiplyed unto the same Purpose It is so also with respect unto things spiritual So the Apostle Peter having repeated a long Chain of Graces whose Exercise he presenteth unto us addes for an Encouragement If ye do these things ye shall never fall 2 Pet. 1. 10. The Promise of Permanency in Obedience with an absolute Preservation from all such Fallings into Sin as are inconsistent with the Covenant of Grace is affixed unto our Diligence in Holiness And who knowes not how the Scripture abounds in Instances of this Nature That which we conclude from hence is that
together with the Command of God requiring us to be Holy we should consider the Promises wherewith it is accompanyed among the things as an Encouragement unto the chearfull Performance of that Obedience which the Command it self makes Necessary Sect. 37 Wherefore the Force of this Argument is evident and exposed unto all God hath in this Matter positively declared his Will interposing his Sovereign Authority commanding us to be Holy and that on the Penalty of his utmost displeasure and he hath therewithall given us redoubled Assurance as in a case wherein we are very apt to deceive our selves that be we else what we will or can be without sincere Holiness he will neither own us nor have any thing to doe with us Be our Gifts Parts Abilities Places Dignities Usefulness in the World Profession outward Duties what they will unless we are sincerely Holy which we may not be and yet be eminent in all these things we are not we cannot we shall not be accepted with God Sect. 38 And the Holy Ghost is carefull to obviate a Deceit in this Matter which he foresaw would be apt to put it self on the Minds of men For whereas the Foundation of our Salvation in our selves and the Hinge whereon the whole weight of it doth turn is our Faith men might be apt to think that if they have Faith it will be well enough with them although they are not Holy Therefore because this Plea and Pretence of Faith is great and apt to impose on the Minds of men who would willingly retain their Lusts with an Hope and Expectation of Heaven we are plainly told in the Scripture that that Faith which is without Holiness without Works without Fruits which can be so or is possible that it should be so is vain not that Faith which will save our Souls but Equivocally so called that may perish for ever with those in whom it is CHAP. IV. Necessity of Holiness from God's sending Jesus Christ. The Necessity of Holiness proved from the Design of God in sending Jesus Christ with the Ends of his Mediation Sect. 1 WEE have yet other Considerations and Arguments to plead unto the same Purpose with them foregoing For one principal End of the Design of God in sending his Son into the World was to Recover us into a State of Holiness which we had lost For this purpose was the Son of God manifested that he might destroy the Works of the Devil 1 John 3. 8. The Manifestation of the Son of God was his Incarnation 1 Tim. 1. 16. in order to the Work which he had to accomplish in our Nature And this was in General the Destruction of the Works of the Devil Among these the principal was the infecting of our Natures and Persons with a Principle of Sin and Enmity against God which was the Effect of his Temptation And this is not done but by the Introduction of a Principle of Holiness and Obedience The Image of God in us was defaced by Sin The Renovation or Restauration hereof was one principal Design of Christ in his Coming Unless this be done there is no New World no New Creatures no Restauration of all things no one End of the Mediation of Christ fully accomplished And whereas his great and ultimate Design was to bring us unto the Enjoyment of God unto his Eternal Glory this cannot be before by Grace and Holiness we are made meet for that Inheritance of the Saints in Light But we shall consider this Matter a little more distinctly Sect. 2 The Exercise of the Mediation of Christ is confined unto the Limits of his Three-fold Office Whatever he doth for the Church he doth it as a Priest or as a King or as a Prophet Now as these Offices agree in all the general Ends of his Mediation so they differ in their Acts and immediate Objects For their Acts it is plain Sacerdotal Regal and Prophetical Acts and Duties are of different Natures as the Offices themselves are unto which they appertain And for their Objects the proper immediate Object of the Priestly Office is God himself as is evident both from the Nature of the Office and its proper Acts. For as to the Nature of the Office Every Priest is taken from among men and ordained for men in things pertaining unto God that he may Offer both Gifts and Sacrifices for sins Heb. 5. 1. A Priest is one who is appointed to deal with God in the behalf of them for whom he executes his Office And the Acts of the Priestly Office of Christ are two Oblation and Intercession of both which God is the immediate Objects He offered himself unto God and with him he makes Intercession But the immediate Object of Christ Kingly and Prophetical Offices are Men or the Church As a Priest he Acts with God in our Name and on our behalf as a King and Prophet he Acts towards us in the Name and Authority of God Sect. 3 This being premised we may consider how each of these Offices of Christ hath an Influence into Holiness and makes it necessary unto us First For the Priestly Office of Christ all the proper Acts of it do immediately respect God himself as hath been declared And therefore he doth not by any Sacerdotal Act immediately and efficiently work Holiness in us But the Effects of these Priestly Acts that is his Oblation and Intercession are of two sorts 1 Immediate such as respect God himself as Attonement Reconciliation Satisfaction In these consist the first and Fundamental End of the Mediation of Christ. Without a Supposition of these all other things are rendred Useless We can neither be sanctified nor saved by him unless Sin be first expiated and God attoned But they are not of our present Consideration 2 The Mediate Effects of Christs Sacerdotal Acting respect us and are also of two sorts 1. Moral as our Justification and pardon of Sin 2. Real in our Sanctification and Holiness And hereunto as God doth Design them so he Effecteth Holiness in all Believers by vertue of the Oblation and Intercession of Jesus Christ Wherefore although the immediate Actings of that Office respect God alone as their proper Object yet the Vertue and Efficacy of them extend themselves unto our Sanctification and Holiness Tit. 2. 14. He gave himself for us that he might redeem us from all Iniquity and purifie unto himself a peculiar people zealous of good Works His giving himself for us is the common Expression of his Offering himself a Sacrifice to God as a Priest Ephes. 5. 2. And this he did not only that he might redeem us from Iniquity from the Guilt of our Sins and Punishment due unto them which are regarded in Redemption but also that he might purifie us to himself sanctifie us or make us Holy and Fruitfull or Zealous of good Works His Blood as through the Eternal Spirit he Offered himself unto God purgeth our Consciences from dead Works to serve the living God Heb. 9. 14. There
his Sacerdotal Hath his Blood purged your Consciences from dead works that you should serve the living God Are you cleansed and sanctified and made Holy thereby Are you redeemed out of the World by it and from your vain Conversation therein after the Customs and Traditions of men Are you by it dedicated unto God and made his peculiar Ones If you find not these Effects of the Blood-shedding of Christ in and upon your Souls and Consciences in vain will you expect those other of Attonement Peace and Reconciliation with God of Mercy Pardon Justification and Salvation which you look for The Priestly Office of Christ hath its whole Effect towards all on whom it hath any Effects Despisers of its Fruits in Holiness shall never have the least Interest in its Fruits in Righteousness Sect. 22 Is it from his Actings as the great Prophet of the Church that you expect Help and Relief Have you effectually learned of him to deny all Vngodliness and worldly Lusts to live Righteously and Soberly and Godly in this present World Hath he taught you to be humble to be meek to be patient to hate the Garment spotted with the flesh Hath he instructed you unto sincerity in all your Wayes Dealings and whole Conversations among men Above all hath he taught you have you learned of him to purifie and cleanse your Hearts by Faith to subdue your inward spiritual and fleshly Lusts to endeavour after an universal Conformity unto his Image and Likeness Do you find his Doctrine Effectual unto these Ends and are your Hearts and Minds cast into the Mould of it If it be so your Interest in him by his Prophetical Office is secured unto you But if you say you hear his Voyce in his Word Read and Preached that you have Learned many Mysteries and have attained much Light or Knowledge thereby at least you know the substance of the Doctrine he hath taught so as that you can discourse of it yea and that you doe many Things or perform many Duties according unto it but cannot say that the Effects before enqured after are wrought in you by his Word and Spirit you lose the second Expectation of an Interest in Christ as Mediator or any Advantage thereby Sect. 23 Will you betake your selves to the Kingly Office of Christ and have you Expectations on him by vertue thereof You may do well to Examine how he Ruleth in you and over you Hath he subdued your Lusts those Enemies of his Kingdom which fight against your Souls Hath he strengthened aided supported assisted you by his Grace unto all Holy Obedience And have you given up your selves to be Ruled by his Word and Spirit to obey him in all things and to entrust all your Temporal and Eternal Concernments unto his Care Faithfulness and Power If it be so you have Cause to Rejoyce as those who have an Assured Concern in the blessed Things of his Kingdom But if your proud rebellious Lusts do yet bear sway in you if Sin have dominion over you if you continue to fulfill the Lusts of the Mind and of the Flesh if you walk after the Fashions of this World and not as Obedient Subjects of that Kingdom of his which is not of this World Deceive not your selves any longer Christ will be of no Advantage unto you In these things lye the summe of our present Argument If the Lord Christ act no otherwise for our Good but in and by his Blessed Offices of Priest Prophet and King and if the immediate Effect of the Grace of Christ acting in all these Offices towards us be our Holiness and Sanctification those in whom that Effect is not wrought and produced have neither Ground nor Reason to Promise themselves an Interest in Christ or any Advantage by his Mediation For men to name the Name of Christ to profess themselves Christians or his Disciples to avow an Expectation of Mercy Pardon Life and Salvation by him and in the mean time to be in themselves Worldly Proud Ambitious Envious Revengefull Haters of Good Men Covetous living in divers Lusts and Pleasures is a Scandal and Shame unto Christian Religion and unavoidably Destructive to their own Souls CHAP. V. Necessity of Holiness from our Condition in this World Necessity of Holiness further Argued from our own State and Condition in this World with what is required of us with respect unto our giving Glory to Jesus Christ. Sect. 1 ANother Argument for the Necessity of Holiness may be taken from the Consideration of our selves and our present State and Condition For it is hereby alone that the Vicious Distemper of our Natures is or can be cured That our Nature is fearfully and universally depraved by the Entrance of Sin I have before declared and sufficiently confirmed And I do not now consider it as to the Disability of Living unto God or Enmity unto him which is come upon us thereby nor yet as to the future Punishment which it renders us obnoxious unto But it is the present misery that is upon us by it unless it be cured which I intend For the Mind of man being possessed with Darkness Vanity Folly and Instability the Will under the Power of spiritual Death Stubborn and Obstinate and all the Affections Carnal Sensual and Selfish the whole Soul being hurried off from God and so out of its Way is perpetually filled with Confusion and perplexing Disorder It is not unlike that Description which Job gives of the Grave A Land of Darkness and of the shadow of Death without any Order and where the Light is as Darkness Chap. 10. 21 22. When Solomon set himself to search out the Causes of all the Vanity and Vexation that is in the World of all the Troubles that the Life of Man is filled withall he affirms that this was the summe of his Discovery God made men upright but they have found out many Inventions Eccles. 7. 29. that is cast themselves into endless Entanglements and Confusions What is Sin in its Guilt is Punishment in its Power yea the greatest that men are liable unto in this World Hence God for the Guilt of some Sins poenally gives many up to the Power of others Rom. 1. 24 26 28. 2 Thess. 2. 11. And this he doth not only to secure and aggravate their Condemnation at the last Day but to give them in this World a Recompence of their Folly in themselves For there is no greater Misery nor Slavery than to be under the Power of Sin Sect. 2 This proves the Original Depravation of our Nature the whole Soul filled with Darkness Disorder and Confusion being brought under the Power of various Lusts and Passions captivating the Mind and Will unto their Interests in the vilest Drudgeries of Servitude and Bondage No sooner doth the Mind begin to Act any thing suitably unto the small Remainders of Light in it but it is immediately controlled by impetuous Lusts and Affections which darken its Directions and silence its Commands Hence
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
consists 493 34 Real internal Efficiency ascribed unto Grace 269 29 Eminent Effusions of the Holy Spirit accompanyed with effectual Delusions of Sathan at the same time 18 22 Plentiful Effusion of the Spirit the great Promise of the Old Testament 122 2 The Elect the subject of the Promise of the Spirit as to Regeneration 357 3 Election the Spring of all true Holiness 442 45 Eternal Election a Cause of and Motive unto Holiness 520 c. No Evidence of Election without Holiness 521 5 Election absolutely considered no part of Gods Revealed Will. 523 10 No man Obliged to believe his Election before Conversion 524 13 Who are bound to believe that they are Elected 525 13 Divine Emanation of the Holy Spirit from the Father and Son 35 9 End of Prophesie in the Church 99 5 End of Miraculous Operations 115 21 End of God in the Work of the Old and New Creature 155 2 End of Afflictions and Tryals 343 6 End of Dutyes Two-fold 441 44 End of Legal Commands 535 5 Ends of Holiness for which it is required 414 4 Principal Ends for which the Holy Spirit is promised 357 3 Enforcements unto Obedience from the Authority of God in his Commands 538 10 11 No Enjoyment of God without Purification from Sin 378 Enmity of the Carnal Mind against God and his Wayes 231 49 50 Natural Impotency and Enmity how taken away 278 46 Enquiry into the Reasons and Difficulties in Holy Duties 438 8 Enthusiastical Raptures no Means of Conversion 186 25 No Enthusiastical Impressions in Conversion 270 32 No Entrance with God without Holiness 504 11 Equity of the Law how it respects the Ability of them that are Obliged by it 249 27 Espousals of the Blessed Virgin with Joseph the Necessity thereof 134 14 Essence and Form of Holiness wherein it consists 415 7 8 Eternal Love a powerfull Motive unto Holiness 525 14 Evangelical Holiness distinguished from all Pretences thereunto 439 40 No Evangelical Truth inconsistent with Holinesse or repugnant thereunto 507 16 Evidences of Regeneration various 177 11 No Evidence of an Interest in the Oblation of Christ unless we are Holy 556 4 Infallible Evidences of Divine Inspiration 104 10 Evil Spirits and their Operations 37 11 Evil Frame of Nature how Cured 383 Evil Spirit how it wrought in Saul 112 18 All Excellencies ascribed unto the Holy Spirit in the Scripture 98 3 How Christ is our Example 447 448 449 Exhortations respect Duty not Ability 244 17 Experience of the work of the Spirit of God in the Souls of Men. 27 31 Experiences of the Truth and Reality of things believed supplyed by the Holy Spirit 341 5 Experience of the Defilement of Sin 372 3 External Duties of two sorts 464 4 Extraordinary Works of the Holy Spirit the several kinds of them 99 4 Extraordinary Acts of Christ during the Course of his private Life 140 F. Face of the Earth by what means Annually renewed 74 9 Facility in Dutyes of Obedience from a Principle of Holiness 436 37 Faith and Obedience with respect unto the Gift of the Holy Ghost how to be regulated 90 16 Faith Actually wrought by Grace 272 36 Faith and Love the Spring of Holiness how they are encreased 340 5 Faith encreased by the due Proposal of its proper Objects 341 5 What Faith is required that a man may please God 362 Faith alone interests us in the purifying Vertue of the Blood of Christ. 388 Faith worketh by Prayer unto the Cleansing of Sin 390 6 How it purgeth the Soul 390 8 Faith whether it be a Fixing of the Imagination 400 The Power of Faith in Conforming the Soul unto God 513 24 Faith of Election tends not to Carelesness 530 22 Faith without Holiness vain 553 38 Faithfulness of God in his Promises to be pleaded in Prayer 360 How the Holy Spirit doth Fall on men 90 17 Reasons of Mens Falling from a Course of Duties 548 26 False pretences unto the Name and Work of the Holy Spirit 13 15 False Prophets how they were Acted ib. 16 False Prophets of two sorts some meerly Acted by the Devil some pretenders only 14 17 False pretences to Divine Revelation Sathans Design therein 15 18 False Prophets why called Spirits 16 21 False Notions of Jews and Mahumetans about the Spirit of God 33 8 The Father how he is said to raise Christ from the Dead 148 All Grace Originally from the Father 163 Dread and Fear attending Convictions of Sin 304 30 Fear inseperable from Guilt 375 Fear of Sin a Fruit of Faith 404 Fear of Man how to be removed 539 13 Fiery Tongues what they signified 54 17 Figurative Expressions multiplyed in the Scripture 48 9 Figurative Expressions setting out the Vileness of Sin 402 The Nature of the Guilt and Filth of Sin how made known 375 The Finger of God what it is 72 7 Filiation a personal Adjunct 133 11 Fire on the Altar what it signified 53 16 Fire and Water the Means of all Typical Cleansing 371 1 Folly of men in seeking after Instruction in Moral Duties from others rather than from Christ. 558 11 The Things of God Foolishness unto the Mind of the Natural man how and in what sence 221 31 No Force put upon the Faculties of our Souls by the Operations of the Spirit 187 Forming of the Host of Heaven and Earth the Work of the Holy Spirit 71 7 Forming of the Body of Christ in the Womb the Work of the Holy Spirit 131 10 Foundation of all Church-Order in the Confession of the Lordship of Christ. 4 2 Foundation of the Ministry of the Church in the Promise of the Spirit 156 3 Foundation of Moral Differences among Mankind 364 Freedome and Bounty in the Gift of the Spirit 82 4 Free-will wherein it ends consists 433 33 Freedom of Corrupted Nature and of Grace 434 33 Frequency in Duties produceth Facility 437 Fruits of Sin Internal and External 476 6 Fruits of Election its onely Manifestation 524 13 Evil Frame of Nature how Cured 383 Fulness of Christ what it is and how Communicated 457 71 Fundamental Principles to be attended unto in the tryal of Spirits 17 12 G. Gift of Prophesie honourable in the Church of Old and why 13 16 Gift of Prophesie falsely pretended unto and abused 13 16 The Gift of Prophesie whether ever given to Wicked men 110 17 Gift of Prophesie not a sanctifying Grace 111 18 Gifts of Civil Government from the Holy Ghost 116 22 Gifts for the Discharge of the Office of Mediator Collated on the Humane Nature of Christ by the Holy Ghost 139 4 Gifts how to be prayed for 360 The Holy Spirit Given of God and how 80 3 Giving and Receiving related ibid. Giving of the Spirit includes Authority Freedom and Bounty 81 4 The Spirit how Given by the Father in the way of Authority 81 4 To Glorifie God as God what it is 44 2 Glorified Body of Christ the Example of ours 149 12 Glorying in Sin its Abomination 397 12
otherwise done but by Holiness of Heart and Life by Conformity to God in our Souls and living unto God in fruitfull Obedience Can men devise a more effectual Expedient to cast Reproach upon him than to live in Sin to follow divers lusts and pleasures to preferre the World and present things before Eternity and in the mean time to Profess That the Life of Christ is their Example as all unholy Professors and Christians doe Is not this to bear witness with the World against him that indeed his Life was unholy Surely it is high time for such Persons to leave the Name of Christians or the Life of Sin It is therefore alone in Conformity to him in the Holiness we are pressing after that we can give him any Glory on the Account of his Life being our Example Sect. 18 2 We can give him no Glory unless we bear Testimony unto his Doctrine that it is Holy Heavenly filled with Divine Wisdom and Grace as we make it our Rule And there is no other way whereby this may be done but by holy Obedience expressing the Nature End and Vsefulness of it Titus 2. 11 12. And indeed the Holy Obedience of Believers as hath been declared at large before is a thing quite of another Kind than any thing in the World which by the Rules Principles and Light of Nature we are directed unto or instructed in It is Spiritual Heavenly Mysterious filled with Principles and Actings of the same Kind with those whereby our Communion with God in Glory unto Eternity shall be maintained Now although the Life of Evangelical Holiness be in its Principle Form and chief Actings secret and hidden hid with Christ in God from the Eyes of the World so that the Men thereof neither see nor know nor discern the spiritual Life of a Believer in its Being Form and Power yet there are alwayes such evident appearing fruits of it as are sufficient for their Conviction that the Rule of it which is the Doctrine of Christ alone is Holy Wise and Heavenly And Multitudes in all Ages have been won over unto the Obedience of the Gospel and Faith in Christ Jesus by the Holy Fruitfull Usefull Conversation of such as have expressed the Power and Purity of his Doctrine in this Kind Sect. 19 3 The Power and Efficacy of the Death of Christ as for other Ends so to purifie us from all Iniquity and to purge our Consciences from dead Works that we may serve the living God is herein also required The World indeed sometimes riseth unto that height of Pride and contemptuous Atheisme as to despise all Appearance and Profession of Purity But the Truth is if we are not cleansed from our Sins in the Blood of Christ if we are not thereby purified from Iniquity we are an Abomination unto God and shall be Objects of his Wrath for ever However the Lord Christ requireth no more of his Disciples in this matter unto his Glory but that they Profess that his Blood cleanseth them from their sins and evidence the Truth of it by such Wayes and Means as the Gospel hath appointed unto that End If their Testimony herein unto the Efficacy of his Death be not received be despised by the World and so at present no apparent Glory redound unto him thereby he is satisfied with it as knowing that the Day is coming wherein he will call over these things again when the Rejecting of this Testimony shall be an Aggravation of Condemnation unto the unbelieving World Sect. 20 I suppose the Evidence of this last Argument is plain and exposed unto all it is briefly this Without the Holiness prescribed in the Gospel we give nothing of that Glory unto Jesus Christ which he indispensibly requireth And if men will be so sottishly foolish as to expect the greatest Benefits and Advantages by the Mediation of Christ namely Pardon of Sin Salvation Life and Immortality whilest they neglect and refuse to give him any Revenue of Glory for all he hath done for them we may bewail their Folly but cannot prevent their Ruine He saves us freely by his Grace but he requires that we should express a sense of it in ascribing unto him the Glory that is his due And let no man think this is done in Wordy Expressions it is no otherwise effected but by the Power of an Holy Conversation shewing forth the Prayses of him who hath called us out of Darkness into his marvellous Light Nay there is more in it also if any one profess himself to be a Christian that is a Disciple of Jesus Christ to follow the Example of his Life to Obey his Doctrine to express the Efficacy of his Death and continue in an unholy Life he is a false Traytor to him and gives in his Testimony on the side of the World against Him and all that he hath done for us And it is indeed the flagitious Lives of professed Christians that have brought the Life Doctrine and Person of our Lord Jesus Christ into Contempt in the World And I advise all that read or hear of these things diligently and carefully to study the Gospel that they may receive thence an Evidence of the Power Truth Glory and Beauty of Christ and his Wayes for he that should consider the Conversation of men for his Guide will be hardly able to determine which he should choose whether to be a Pagan a Mahumetan or a Christian. And shall such Persons by reason of whom the Name of Christ is dishonoured and blasphemed continually expect Advantage by him or Mercy from him Will men yet think to live in Sensuality Pride Ambition Covetousness Malice Revenge Hatred of all Good men and Contempt of Purity and to enjoy Life Immortality and Glory by Christ Who can sufficiently bewayl the dreadfull Effects of such an horrid Infatuation God teach us all duely to consider that all the Glory and Honour of Jesus Christ in the World with respect unto us depends on our Holiness and not on any other thing either that we are have or may doe If therefore we have any Love unto him any spark of Gratitude for his unspeakable Love Grace Condescension Sufferings with the Eternal Fruits of them any Care about or Desire of his Glory and Honour in the World if we would not be found the most hatefull Traytors at the last Day unto his Crown Honour and Dignity if we have any Expectation of Grace from him or Advantage by him here or hereafter let us labour to be Holy in all manner of Conversation that we may thereby adorn his Doctrine express his Vertues and Prayses and grow up into Conformity and Likeness unto him who is the First-born and Image of the Invisible God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS AN Alphabetical TABLE of some Especial Matters contained in this Book A. Page Section ABasement in the Remembrance of the Defilement of Sin a necessary Duty 401 14 No Ability in Sinners to purge themselves from their Natural Pollution 379