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
Improve that spiritual Principle unto the Ruine and Mortification of sin Sect. 22 This therefore is the first way whereby the Spirit of God Mortifieth sin in us and in a compliance with it under his conduct do we regularly carry on this work and Duty That is we Mortifie sin by cherishing the Principle of Holiness and Sanctification in our Souls labouring to encrease and strengthen it by growing in Grace and by a constancy and frequency in acting of it in all Duties on all Occasions abounding in the Fruits of it Growing Thriving and Improving in universal Holinesse is the great way of the Mortification of sin The more vigorous the Principle of Holinesse is in us the more weak infirm and dying will be that of sin The more frequent and lively are the Actings of Grace the feebler and seldomer will be the Actings of Sin The more we abound in the Fruits of the Spirit the less shall we be concerned in the Works of the Flesh. And we doe but deceive our selves if we think sin will be mortified on any other terms Men when they are galled in their Consciences and disquieted in their Mindes with any Sin or Temptation thereunto wherein their Lusts or Corruptions are either influenced by Satan or entangled by Objects Occasions and Opportunities doe set themselves oft-times in good earnest to oppose and subdue it by all the ways and means they can think upon But all they doe is in vain and so they find it at last unto their cost and sorrow The reason is because they neglect this course without which never any one sin was truly Mortified in the world nor ever will so be The course I intend is that of labouring universally to improve a Principle of Holiness not in this or that way but in all Instances of Holy Obedience This is that which will ruine sin and without it nothing else will contribute any thing thereunto Bring a man unto the Law urge him with the Purity of its Doctrine the Authority of its Commands the Severity of its Threatnings the dreadfull Consequences of its transgression Suppose him convinced hereby of the evil and danger of sin of the necessity of its Mortification and Destruction Will he be able hereon to discharge this Duty so as that sin may dye and his soul may live The Apostle assures us of the contrary Rom. 7. 7 8 9. The whole Effect of the Application of the Law in its power unto indwelling sin is but to irritate provoke and increase its guilt And what other probable way besides this unto this End can any one fix upon Sect. 23 Secondly The Holy Ghost carryeth on this work in us as a Grace and enableth us unto it as our Duty by those actual Supplies and Assistances of Grace which he continually communicates unto us For the same Divine Operations the same Supplies of Grace which are necessary unto the positive Acts and Duties of Holiness are necessary also unto this End that sin in the Actual Motions and Lustings of it may be Mortified So the Apostle issues his long Account of the Conflict between sin and the Soul of a Believer and his complaint thereon with that Good word I thank God through Jesus Christ our Lord Rom. 7. 25. namely who supplies me with gracious Assistance against the Power of sin Temptation is successefull onely by sin Lam. 1. 14. And it was with respect unto an especial Temptation that the Lord Christ gives that Answer unto the Apostle My Grace is sufficient for thee 2 Cor. 12. 9. It is the Actual Supplie of the Spirit of Christ that doth enable us to withstand our Temptations and subdue our Corruptions This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. ver 19. An Additional supply as occasion requireth beyond our constant daily provision or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. ver 16. Grace given in to help seasonably upon our cry made for it Of the Nature of these Supplies we have discoursed before I shall now onely observe that in the Life of Faith and Dependance on Christ the Expectation and Derivation of these supplies of Grace and spiritual strength is one principal part of our Duty These things are not empty Notions as some Imagine If Christ be an Head of Influence unto us as well as of Rule as the Head natural is to the Body If he be our Life if our Life be in him and we have nothing but what we doe receive from him if he gives unto us supplies of his Spirit and increases of Grace and if it be our Duty by Faith to look for all these things from him and that be the means of receiving them which things are all expressely and frequently affirmed in the Sripture then is this Expectation and Derivation of spiritual strength continually from him the way we are to take for the Actual Mortification of sin And therefore if we would be found in a successeful discharge of this Duty it is required of us 1 That we endeavour diligently in the whole Course of our lives after these continual supplies of Grace that is that we wait for them in all those ways and means whereby they are communicated For although the Lord Christ giveth them out freely and bountifully yet our Diligence in Duty will give the measure of receiving them If we are negligent in Prayer Meditation Reading Hearing of the Word and other Ordinances of Divine Worship we have no ground to expect any great supplyes to this End And 2 That we live and abound in the Actual Exercise of all those Craces which are most directly opposite unto those peculiar Lusts or Corruptions that we are most exercised withall or obnoxious unto For Sin and Grace do trie their Interest and Prevalency in particular Instances If therefore any are more than ordinarily subject unto the Power of any Corruption as Passion inordinate Affections Love of the World Distrust of God unless he be constant in the Exercise of those Graces which are Diametrically opposed unto them they will continually suffer under the Power of Sin Thirdly It is the Holy Spirit which directs us unto and helps us in the Performance of those Duties which are appointed of God unto this End that they may be Means of the Mortification of sin Unto the right use of those Duties for such there are two things are required 1. That we know them aright in their Nature and Vse as also that they are appointed of God unto this End And then 2. That we perform them in a due manner And both these we must have from the Spirit of God He is given to Believers to lead them into all Truth he teacheth and instructs them by the Word not only what Duties are incumbent on them but also how to perform them and with respect unto what Ends. First It is required that we know them aright in their Nature Vse and Ends. For want hereof or through the Neglect of looking after it all sorts of men have wandred
51 14 Religion in the Papacy wherein it consists 333 13 The only Remedy against the Pollution of Sin 399 Effects of the Remainder of Sin in Believers 429 26 Renovation of the Mind what it is and wherein it consists 282 53 Renovation of the Will wherein it consists 284 55 Renovation of our Natures the Foundation of spiritual Purification 383 Renovation of our Nature how the Foundation of Right and Title to all other things 509 18 Renovation of the Image of God the onely Cure of the Vanity Disorder and Misery of our Souls 568 7 Reparation of our Nature wherein it doth consist 366 Representation of New Objects unto the Rational Faculties of Christ. 138 3 False Representations of the Death of Christ to the Minds of men 495 38 All Repugnancy to Conversion taken away by Grace 275 41 Residence of adverse Principles in the same Faculties of the Soul 477 8 Resignation of all unto the Divine Will necessary 527 17 How the Spirit may be Resisted 165 8 Respect unto Gods Commands wherein it consists 337 14 Restauration of the Image of God an End of Christs Incarnation 554 1 Resting of the Spirit on any 90 18 Resurrection of Christ assigned distinctly unto the Father Son and Spirit 147 11 Nothing Revealed by Christ unto the Church but what is from Christ. 160 Divine Revelation the Rule and Measure of all Religion 44 3 Revelation both materially and formally the Rule of Holiness 412 3 Revelation of God by Christ of what sort 556 6 Rewards and Punishments Enforcements of Obedience 539 13 Inherent Righteousness what it is and wherein it consists 182 19 Righteousness of our own unto Justification not required 332 13 Righteousness unto Justification not the End of Gospel Commands 537 9 Word and Doctrine of Christ the Rule and Measure of Holiness 445 52 Every Rule of Duties besides the Gospel imperfect 560 14 S. First Sacerdotal Act of Christ. 143 9 Sacrifices were done really and spiritually by the Sacrifice of Christ. 386 Several sorts of Sacrifices and their use ib. How the Lord Christ sanctified himself to be an Oblation or Sacrifice 143 9 Sanctified Persons mistaken in the World 188 Affections how depraved how sanctified 285 56 Sanctification of the Humane Nature of Christ in the Womb. 137 1 God the Author of our Sanctification 322 3 Sanctification founded in Attonement 323 3 Sanctification described 323 324 5 Sanctification Two-fold 324 7 Sanctification and Holiness inseparable from the Doctrine Truth and Grace of the Gospel 325 8 Sanctification of Believers a Mysterious Work 326 9 Sanctification and Holiness promised 335 14 Sanctification and Regeneration how they differ 339 4 Sanctification a Progressive Work 339 340 4 5 c. Sanctification to be considered in its Principle and Progress 358 Entire Work of the Holy Ghost in Sanctification explained 435 35 Sanctification no less necessary than Justification 505 14 Satisfaction of Christ the great Encouragement unto Holiness 502 8 Saul how he Prophesied 112 18 Scripture to be attended unto against cavilling Objections 523 8 Secret Chambers where Christ is not what is intended by them 152 15 Seers whence Prophets were so called 102 8 Selfish men unlike to God 516 29 Seminal prolisick Vertue communicated by the Holy Spirit unto the Creation 73 9 Sending of the Spirit and how God is said to send him 84 8 Servile Fear the Nature of it 404 Shame inseparable from the Filth of Sin 375 Casting off Shame the highest Aggravation of Sin 377 5 Sheweth the things of Christ to Believers the things of Christ of two sorts 165 6 Signs and Wonders no infallible Testimony of true Prophets 18 22 Miraculous Works called Signs and why 115 21 No outward Sign can have in it self the Nature of Regeneration 180 16 Various Significations of the Name Spirit 30 31 32 33 2 3 4 5 6. One singular Spirit of God declared in the Scripture 33 8 Great Significations depending on a single Letter 114 20 Sin against the Holy Ghost why remediless 12 14 Where Original sin is denyed Regeneration cannot be effected 186 24 Sin compared unto all things that are defiled and polluted 372 3 Sin fills all Sinners not obdurate with shame 377 5 Glorying in Sin its Abomination 397 12 Sin and Grace cannot bear Rule in the same Person at the same time 429 25 Sin abides whilest we are in the flesh 475 5 Sin weakened by the Improvement and Exercise of Grace 478 8 Single Acts of Obedience will denominate no man holy 415 8 Skill in the Original Text necessary to the Exposition of the Scripture 30 4 Sloth in Holy Duties the Evil and Danger of it 508 17 Socinian Doctrine concerning the Holy Spirit 47 7 New Soul of the Proselyte 180 16 The Soul of Man the quickening Principle in Life Natural not in Life Spiritual 243 13 The Soul and Body how sanctified 368 Sending of the Holy Spirit the principal Promise of the New Testament 8 9 Spirits how to be tryed 17 25 Holy Spirit known by his Operations 21 24 Letter of the Scripture profiteth not the Jewes whilest they have not the Spirit 24 26 Dispensation of the Spirit not confined unto the first times of the Church 25 28 The Name Spirit with the several Significations of it in the Scripture confirmed 28 2 The good Spirit and the holy Spirit the same 38 12 Holy Spirit in what sence called the Spirit of God 38 13 Holy Spirit how called the Spirit of the Son 39 14 The Spirit not called the Spirit of Christ because he was anoynted with him 40 14 The Spirit not called the Spirit of Christ because he inspired the Prophets to foretell his Coming 41 16 The Spirit of Anti-Christ what it is 41 42 17 The Holy Spirit an Eternal Infinite Intelligent Person 46 47 48 49 c. 7 8 9 10 c. The Holy Spirit hath a spiritual Substance and subsistence of his own 54 18 Why the Holy Spirit never appeared in the Person of a Man 55 18 The Holy Spirit the Author of the Ministry of the Church 61 26 The Holy Spirit the Object of mens Actings in Religion 62 28 The Holy Spirit not a Quality or Vertue of the Divine Nature 64 30 The Holy Spirit expressely called God 64 31 The Spirit of the Lord is Jehova 65 31 Spirit of God and the Breath of God the same 75 12 The Holy Spirit given of God and how 80 3 The Spirit how given by the Father in the way of Authority 81 4 The Holy Spirit compared unto Fire and Water and why 88 13 The Holy Spirit One dividing as he pleaseth to others 94 21 Good Spirit of God over-ruling the Devil 112 18 Spirit of God the onely Author of all things good and excellent under the Old Testament 119 28 The Spirit and his Graces the great subject of all the Prayers of Believers 124 5 The Holy Spirit the Promise and Legacy of Christ. 124 6 The Holy Spirit the Spirit of the Son as
are before this Work is wrought in them and on them Ephes. 2. 1 5. which is the Work of the Spirit alone for it is the Spirit that quickneth the Flesh profiteth nothing John 6. 63. see Rom. 8. 9 10. Titus 3. 4 5 6. where the same Truth is declared and asserted But after that the kindness and love of God our Saviour towards Man appeared not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit which he shed on us richly through Jesus Christ our Saviour Sect. 4 What we have frequently mentioned occurreth here expresly namely the whole Blessed Trinity and each Person therein acting distinctly in the Work of our Salvation The Spring or Fountain of the whole lyeth in the Kindness and Love of God even the Father Thereunto it is every-where ascribed in the Scripture see John 3. 16. Ephes. 1. 4 5 6. What-ever is done in the Accomplishment of this Work it is so in the pursuit of his Will Purpose and Counsel and is an Effect of his Love and Grace The procuring Cause of the Application of the Love and Kindness of God unto us is Jesus Christ our Saviour in the whole Work of his Mediation v. 6. and the immediate efficient Cause in the Communication of the Love and Kindness of the Father through the Mediation of the Son unto us is the Holy Spirit And this he doth in the Renovation of our Natures by the washing of Regeneration wherein we are purged from our sins and sanctified unto God Sect. 5 More Testimonies unto this purpose need not be insisted on This Truth of the Holy Spirit being the Author of our Regeneration which the Ancients esteemed a Cogent Argument to prove his Deity even from the the Greatness and Dignity of the Work is in words at least so far as I know granted by all who pretend to sobriety in Christianity That by some others it hath been derided and exploded is the occasion of this Vindication of it It must not be expected that I should here handle the whole Doctrine of Regeneration practically as it may be educed by Inferences from the Scripture according to the Analogie of Faith and the Experiences of them that believe It hath been done already by others My present aim is only to confirm the Fundamental Principles of Truth concerning those Operations of the Holy Spirit which at this day are opposed with violence and virulence And what I shall offer on the present Subject may be reduced unto the ensuing Heads Sect. 6 1. Although the Work of Regeneration by the Holy Spirit was wrought under the Old Testament even from the Foundation of the World and the Doctrine of it was recorded in the Scriptures yet the Revelation of it was but obscure in comparison of that Light and Evidence which it is brought forth into by the Gospel This is evident from the Discourse which our Blessed Saviour had with Nicodemus on this Subject For when he acquainted him clearly with the Doctrine of it he was surprized and fell into that enquiry which argued some amazement How can these things be But yet the Reply of our Saviour manifests That he might have attained a better acquaintance with it out of the Scripture than he had done Art thou saith he a Master in Israel and knowest not these things Dost thou take upon thee to Teach others what is their State and Condition and what is their Duty towards God and art ignorant thy self of so Great and Fundamental a Doctrine which thou mightest have learned from the Scripture For if he might not so have done there would have been no just cause of the Reproof given him by our Saviour For it was neither Crime nor Negligence in him to be ignorant of what God had not revealed This Doctrine therefore namely That every one who will enter into the Kingdom of God must be born again of the Holy Spirit was contained in the Writings of the Old Testament It was so in the Promises That God would circumcise the Hearts of his People that he would take away their Heart of Stone and give them a Heart of Flesh with his Law written in it and other wayes as shall be afterwards proved Sect. 7 But yet we see that it was so obscurely declared that the principal Masters and Teachers of the People knew little or nothing of it Some indeed would have this Regeneration if they knew what they would have or as to what may be gathered of their minds out of their great swelling words of vanity to be nothing but Reformation of Life according to the Rules of the Scripture But Nicodemus knew the necessity of Reformation of Life well enough if he had ever read either Moses or the Prophets And to suppose that our Lord Jesus Christ proposed unto him the thing which he knew perfectly well only under a new Name or Notion which he had never heard of before So to take an advantage of charging him with being ignorant of what indeed he full well knew and understood is a blasphemous Imagination How they can free themselves from the Guilt hereof who look on Regeneration as no more but a Metaphorical Expression of Amendment of Life I know not And if it be so if there be no more in it but as they love to speak becoming a new Moral Man a thing which all the World Jews and Gentiles understood our Lord Jesus was so far from bringing it forth into more Light and giving it more perspicuity by what he teacheth concerning Regeneration the Nature Manner Causes and Effects of it that he cast it thereby into more darkness and obscurity than ever it was delivered in either by Jewish Masters or Gentile Philosophy For although the Gospel do really teach all Duties of Morality with more exactness and clearness and press unto the Observance of them on motives incomparably more cogent than any thing that otherwise ever befel the Mind of Man to think or apprehend yet if it must be supposed to intend nothing else in its Doctrine of the New Birth or Regeneration but those Moral Duties and their Observance it is dark and unintelligible I say if there be not a secret mysterious Work of the Spirit of God in and upon the Souls of Men intended in the Writings of the New Testament but only a Reformation of Life and the Improvement of Mens Natural Abilities in the Exercise of Moral Virtue through the Application of outward means unto their Minds and Understandings conducting and perswading thereunto they must be granted to be obscure beyond those of any other Writers whatsoever as some have not feared already to publish unto the World concerning the Epistles of Paul But so long as we can obtain an acknowledgment from Men that they are true and in any sense the Word of God we doubt not but to evince that the things intended in them are clearly and
conspectu sanctae multitudinis profiteri non enim erat salus quam docebat in Rheterica tamen eam publice professus erat Quanto minus vereri debuit Mansuetam gregem tuam pronuncians verbum tuum qui non verebatur in verbis suis turbas insanorum Itaque ubi ascendit ut redderet omnes sibimet invicem ut eum noverant instrepurent nomen ejus strepitu congratulationis Quis autem ibi eum non noverat Et sonuit presso sonitu per ora cunctorum Victorinus Victorinus cito sonuerunt exultatione quia videbant eum cito siluerunt intentione ut audirent eum pronunciat ille fidem veracem praeclara fiducia volebant eum omnes rapere intro in cor suum rapiebant amando gaudeno Hae rapientium manus erant Lib. 8. Cap. 2. Not a few things concerning the Order Discipline and fervent Love of the Primitive Christians in their Church-Societies are intimated and represented in these words which I shall not here reflect upon Sect. 39 And this is the second Great Work of the Spirit of God in the New Creation This is a summary Description of his Forming and Creating the Members of that Mystical Body whose Head is Christ Jesus The latter part of our Discourse concerning the external manner of Regeneration or Conversion unto God with the gradual Preparation for it and Accomplishment of it in the Souls of Men is that Subject which many Practical Divines of this Nation have in their Preaching and Writings much insisted on and improved to the great Profit and Edification of the Church of God But this whole Doctrine with all the Declarations and Applications of it is now by some among our selves derided and exposed to Scorn although it be known to have been the constant Doctrine of the most Learned Prelates of the Church of England And as the Doctrine is exploded so all experience of the Work it self in the Souls of Men is decried as Fanatical and Enthusiastical To obviate the Pride and Wantonness of this filthy Spirit I have in the summary Representation of the Work it self now given confirmed the several Instances of it with the Experience of the Great and Holy Man so often named For whereas some of those by whom this Doctrine and Work are despised are puffed up with a conceit of their Excellency in the Theatrical Scoptical Faculty of these Days unto a contempt of all by whom they are contradicted in the most importune of their Dictates yet if they should swell themselves until they break like the Frog in the Fable they would never prevail with their fondest Admirers to admit them into a competition with the immortal Wit Grace and Learning of that Eminent Champion of the Truth and Light of the Age wherein he lived BOOK IV. The Nature of Sanctification and Gospel Holiness explained CHAP. I. 1 Regeneration the Way whereby the Spirit forms living Members for the Mystical Body of Christ. 2 Carryed on by Sanctification 2 Thess. 5. 23. opened 3 God the only Author of our Sanctification and Holiness 4 And that as the God of Peace 5 Sanctification described 6 A diligent enquiry into the nature whereof with that of Holiness proved necessary 7 Sanctification two-fold 1. By External Dedication 2. By Internal Purification 8 Holiness peculiar to the Gospel and its Truth 9 Not discernible to the eye of Carnal Reason 10 Hardly understood by Believers themselves 11 It passeth over into Eternity 12 Hath in it a present Glory 13 Is all that God requireth of us and in what sense 14 Promised unto us 15 How we are to improve the Command for Holiness Sect. 1 IN the Regeneration or Conversion of Gods Elect the Nature and Manner whereof we have before described consists the second part of the Work of the Holy Spirit in order unto the compleating and perfecting of the New Creation As in the former he prepared a Natural Body for the Son of God wherein he was to obey and suffer according to his Will so by this latter he prepares him a Mystical Body or members spiritually living by uniting them unto Him who is their Head and their Life Col. 3. 4. For as the Body is one and hath many members and all the members of that one Body being many are one Body so also is Christ 1 Cor. 12. 12. Nor doth he leave this work in that Beginning of it whereof we have treated but unto him also it belongs to continue it to preserve it and to carry it on to perfection And this he doth in our Sanctification whose Nature and Effects we are in the next place to enquire into Sect. 2 Our Apostle in his first Epistle to the Thessalonians Chap. 5. having closely compiled a great number of weighty particular Evangelical Duties and annexed sundry Motives and Enforcements unto them closeth all his holy Prescriptions with a fervent Prayer for them v. 23. And the very God of Peace sanctifie you wholly and let your whole spirit and soul and body be preserved blamelesse to the coming of our Lord Jesus Christ. Or as I had rather read the words And God himself even the God of peace sanctifie you throughout that your whole spirit and soul and body may be preserved blameless The Reason hereof is because all the Graces and Duties which he had enjoyned them did belong unto their Sanctification which though their own Duty was not absolutely in their own Power but was a Work of God in them and upon them Therefore that they might be able thereunto and might actually comply with his Commands he prayes that God would thus sanctifie them throughout That this shall be accomplished in them and for them he gives them assurance from the Faithfulness and consequently Power and Unchangeableness which are included therein of him who had undertaken to effect it v. 24. Faithfull is he that calleth you who will also do it Now whereas this Assurance did not arise nor was taken from any thing that was peculiar unto them but merely from the consideration of the Faithfulness of God himself it is equal with respect unto all that are effectually called They shall all infallibly be sanctified throughout and preserved blameless to the Coming of Jesus Christ. This therefore being the great priviledge of Believers and their eternal safety absolutely depending thereon it requires our utmost Diligence to search into the Nature and Necessity of it which may be done from this and the like places of Scripture Sect. 3 And in this place 1 The Author of our Sanctification who only is so is asserted to be God He is the Eternal Spring and only Fountain of all Holiness there is nothing of it in any Creature but what is directly and immediately from him There was not in our first Creation He made us in his own image And to suppose that we can now sanctifie or make our selves holy is proudly to renounce and cast off our principal Dependance upon him We may as
our sin and folly when we are negligent herein All Believers are no doubt in some measure convinced hereof not only from the Testimonies given unto it in the Scripture but also from their own Experience And there is nothing in themselves which they may more distinctly learn it from than the Nature and Course of their Prayers with the workings of their Hearts Minds and Affections in them Let profane Persons deride it whilest they please it is the Spirit of God as a Spirit of Grace that enables Believers to pray and make Intercession according to the mind of God And herein as he is the Spirit of Supplications he copyeth out and expresseth what he worketh in them as the Spirit of Sanctification In teaching us to pray he teacheth us what and how he worketh in us And if we wisely consider his working in our Hearts by Prayer we may understand much of his working upon our Hearts by Grace It is said that he who searcheth the Hearts that is God himself knoweth the mind of the Spirit in the Intercessions he worketh in us Rom. 8. 27. There are secret powerfull Operations of the Spirit in Prayer that are discernible only to the great searcher of Hearts But we also ought to enquire and observe so far as we may what he leads us unto and guides us about which is plainly his work in us I do not think that the Spirit worketh Supplications in us by an immediate supernatural Divine Afflatus so as he inspired the Prophets of old who oft-times understood not the things uttered by themselves but enquired afterwards diligently into them But I do say let the proud carnal World despise it whilest they please and at their peril that the Spirit of God doth graciously in the Prayers of Believers carry out and act their Souls and Minds in Desires and Requests which for the matter of them are far above their natural Contrivances and Invention And he who hath not Experience hereof is a greater stranger unto these things than will at length be unto his Advantage By a diligent Observance hereof we may know of what kind and nature the work of the Holy Ghost in us is and how it is carryed on For how in general doth the Holy Spirit teach us and enable us to pray It is by these three things 1 By giving us a spiritual Insight into the Promises of God and the Grace of the Covenant whereby we know what to ask upon a spiritual view of the Mercy and Grace that God hath prepared for us 2 By acquainting us with and giving us an Experience of our wants with a deep sense of them such as we cannot bear without Relief 3 By Creating and stirring up desires in the new Creature for its own Preservation Encrease and Improvement And in Answer unto these things consisteth his whole work of Sanctification in us For it is his effectual Communication unto us of the Grace and Mercy prepared in the Promises of the Covenant through Jesus Christ hereby doth he supply our spiritual wants and sets the new Creature in Life and Vigour So are our Prayers an Extract and Copy of the Work of the Holy Spirit in us given us by himself And therefore by whomsoever he is despised as a Spirit of Supplication he is so as a Spirit of Sanctification also Now consider what it is that in your Prayers you most labour about Is it not that the Body the Power the whole Interest of Sin in you may be weakened subdued and at length destroyed Is it not that all the Graces of the Spirit may be renewed daily encreased and strengthened so as that you may be more ready and prepared for all Dutyes of Obedience And what is all this but that Holiness may be gradually Progressive in your Souls that it may be carryed on by new Supplyes and Additions of Grace untill it come to Perfection Sect. 10 It will be said perhaps by some that they find neither in themselves nor others by the best of their Observation that the Work of Sanctification is constantly Progressive or that Holiness doth so grow and thrive wherever it is in sincerity For as for themselves they have found Grace more vigorous active and flourishing in former dayes than of late the streams of it were fresher and stronger at the Spring of Conversion than since they find them to be in their Course Hence are those complaints among many of their Leanness their Weakness their Deadness their Barrenness Nor were many of the Saints in the Scripture without such Complaints And many may cry Oh that it were with us as in our former Dayes in the dayes of our youth Complaints of this nature do every where abound and some are ready to conclude upon this Consideration that either sincere Holiness is not so growing and progressive as is pretended or that indeed they have no interest therein Yea the like may be said upon a diligent Observation of others Churches and single Professors what Evidence do they give that the work of Holiness is thriving in them doth it not appear rather to be Retrograde and under a constant Decay I shall so far consider and remove this Objection as that the Truth which we have asserted suffer not from it and so be left as an empty Notion nor yet those altogether discouraged who come not up unto a full compliance with it And this I shall doe in the ensuing Rules and Observations 1 It is one thing what Grace or Holiness is suited unto in its own nature and what is the Ordinary or Regular way of the procedure of the Spirit in the work of Sanctification according to the tenour of the Covenant of Grace Another what may occasionally fall out by Indisposition and Irregularity or any other obstructing Interposition in them in whom the work is wrought Under the first Consideration the Work is thriving and progressive in the latter the Rule is liable to sundry Exceptions A Child that hath a Principle of Life a good natural Constitution and suitable food will grow and thrive But that which hath Obstructions from within or Distempers and Diseases or Falls and Bruises may be weak and thriftless When we are Regenerate we are as New-born Babes and ordinarily if we have the sincere milk of the Word we shall grow thereby But if we our selves give way to Temptations Corruptions Negligences Conformity to the World is it any wonder if we are lifeless and thriftless It suffices to confirm the Truth of what we have asserted that every one in whom is a Principle of spiritual Life who is born of God in whom the work of Sanctification is begun if it be not gradually carryed on in him if he thrive not in Grace and Holiness if he go not from strength to strength it is ordinarily from his own sinfull Negligence and Indulgence unto carnal Lusts or Love of this present World Considering the time we have had and the Means we have enjoyed what grown
what flourishing Plants in Faith Love Purity Self-denial and universal Conformity to Christ might many of us have been who now are weak withering fruitless and sapless scarce to be distinguished from the thorns and bryars of the world It is time for us rather to be casting off every weight and the sin that doth so easily beset us to be by all means stirring up our selves unto a vigorous Recovery of our first Faith and Love with an abundant growth in them than to be complaining that the work of Holiness doth not go on and that before our wounds become incurable 2 It is one thing to have Holiness really thriving in any Soul another for that Soul to know it and to be satisfied in it and these things may be separated whereof there are many Reasons But before I name them I must premise one necessary Observation and that is Whereas this Rule is proposed for the Relief of such as are at a loss about their Condition and know not whether Holiness be thriving in them or no that these have no concernment herein who may at any time if they please give themselves an Account how matters goe with them and on what grounds For if men do indulge unto any predominant Lust if they live in the neglect of any known Duty or the practice of any way of Deceit if they suffer the World to devour the choycest Increase of their Souls and Formality to eat out the Spirit Vigour and Life of Holy Dutyes or any of these in a remarkable manner I have nothing to offer unto them to manifest that Holiness may thrive in them although they discern it not For undoubtedly it doth not do so nor are they to entertain any hopes but that whilest they abide in such a Condition it will decay more and more Such are to be awaked with violence like men falling into a deadly Lethargy to be snatched as brands out of the Fire to be warned to recover their first Faith and Love to repent and doe their first works lest their End should be darkness and sorrow for evermore But as unto those who walk with God humbly and in sincerity there may be sundry Reasons given whence it is that Holiness may be thriving in them and yet not be discerned by them so to be And therefore though Holiness be wrought within our selves and only there yet there may be seasons wherein sincere humble Believers may be obliged to believe the encrease and growth of it in them when they perceive it not so as to be sensible of it For 1 It being the Subject of so may Gospel-Promises it is a proper Object of Faith or a thing that is to be believed The Promises are God's Explanations of the Grace of the Covenant both as to its nature and the manner of its Operation And they do not abound in any concernment of it more than this that those who are partakers of it shall thrive and grow thereby With what Limitations they are bounded and what is required on our part that we may have them fulfilled towards us shall be afterwards declared But their accomplishment depends on God's Faithfulness and not on our sence of it Where therefore we do not openly lay an Obstruction against it as in the case now mentioned we may we ought to believe that they are fulfilled towards us although we are not continually sensible thereof And 2 It is our Duty to grow and thrive in Holiness And what God requires of us we are to believe that he will help us in and doth so whatever be our own present sence and Apprehension And he who on these grounds can believe the growth of Holiness in himself though he have no sensible Experience thereof is in my judgment in as Good and perhaps a more safe Condition than he who through the vigorous working of Spiritual Affections is most sensible thereof For it is certain that such a one doth not by any wilfull Neglect or Indulgence unto any sin obstruct the growth of Holiness for he that doth so cannot believe that it doth thrive in him or is carried on whatever his Presumptions may be And the Life of Faith whereof this is a part is every way a safe Life Besides such a Person is not in that Danger of a vain Elation of mind and Carelesness thereon as others may be For wherein we live by Faith and not at all by Sense we will be humble and fear alwayes Such a one not finding in himself the Evidence of what he most desires will be continually carefull that he drive it not further from him But the Reasons of this Difficulty are 1. The Work it self as hath been before declared at large is secret and mysterious And therefore as in some I hope in many there is the Reality and Essence of Holiness who yet can find nothing of it in themselves nor perhaps any one else but only Jesus Christ who is of quick understanding in the fear of the Lord so it may in the same secret manner thrive as to its degrees in them who yet perceive it not There is not any thing in our whole Course that we ought to be more awake unto than a diligent Observation of the Progress and Decayes of Grace for as the knowledge of them is of the same importance unto us with that of our Dutyes and Comforts so they are very hardly and difficultly to be discerned nor will be so truely for our Good and Advantage without our utmost Diligence and Spiritual Wisdom in their Observation Hence as we before observed it is compared in the Scripture frequently unto the growth of Plants and Trees Hos. 14. 5 6. Isa. 44. 3 4. Now we know that in those of them which are the most thrifty and flourishing though we may perceive they are grown yet we cannot discern their growing And the Apostle tells us that as the outward man perisheth so the inward man is renewed day by day 2 Cor. 4. 16. The perishing of the Outward man is by those natural Decayes whereby it continually tends unto Death and Dissolution And we know many of us how hardly these insensible Decayes are discerned Unless some great and violent disease befall us we rather know that we are enfeebled and weakened by Age and Infirmities than perceive when or how So is the Inward man renewed in Grace It is by such secret Wayes and Means as that its Growth and Decayes are hardly to be apprehended And yet he who is negligent in this Enquiry walks at all peradventures with God knowes not whereabout he is in his way whether he be nearer or further off from his Journeys End than he was before Write that man a fruitless and a thriftless Christian who calls not himself to an Account about his Encreases and Decayes in Grace David knew this work to be of so great Importance as that he would not trust to himself and ordinary Assistances for the discharge of it but earnestly calls in God
such things are worthy of Death not only do the same but have Pleasure in them that do them When open Profligate Sinners do as it were make themselves up into Societyes encouraging and approving one another in their Abominable Courses so that no Company pleaseth them but such as have obtained an Impudence in sinning then is the greatest Defiance given unto the Holiness and Righteousness of God Now such as these will never seek after Cleansing For why should they do so who are sensible of no Spiritual Pollution nor have the least touch of shame with respect thereunto It is Necessary therefore unto the Duty of Purifying our Souls that we be affected with shame for the Spiritual Defilements which our Nature under the Loss of the Image of God is even rolled in And where this is not it will be but lost Labour that is spent in the Invitation of men to the Cleansing Fountain Sect. 13 3. Let Person so affected be fully satisfied that they can never Cleanse or Purifie themselves by any Endeavours that are meerly their own or by any Means of their own finding out According unto mens Convictions of the Defilements of sin so have and alwayes will their Endeavours be after Purification Hos. 5. 13. And indeed it is the Duty of Believers to purifie themselves more and more in the Exercise of all Purifying Graces and the use of all Means appointed of God for that Purpose 2 Cor. 7. 1. And their neglect thereof is the highest Disadvantage Psal. 38. 5. But men in the state of Nature concerning whom we now treat are no way able to cleanse their Natures or purge themselves He only who can restore repair and renew their Natures unto the Likeness of God can cleanse them But here many fall into Mistakes For when by Reason of their Convictions they can no longer satisfie and please themselves in the Pollution of sin they goe about by Vain attempts of their own to purifie their Souls Hos. 5. 13. Jerem. 2. 22. Job 9. 30 31. their own Sorrow and Repentance and Tears of Contrition and that sorry Amendment of Life they can attain unto shall do this Work for them And every especial defiling Act or every renewed sence of it shall have an especial Act of Duty for its Cleansing But though these things are Good in themselves yet there is required more Wisdom to the right stating of them as to their Causes Respects Ends and Use than they are furnisht withall Hence are they so frequently abused and turned into an effectual Means not only of keeping Men off and at a Distance from Christ but also from a due and acceptable Performance of the very Duties themselves pretended unto For Legal Sorrow or Repentance or meer Legal Convictions being trusted unto will infallibly keep the Soul from coming up unto that Evangelical Repentance which alone God accepts And meer Reformation of Life rested in proves opposite to Endeavours for the Renovation of our Natures But let these Duties be performed however in what Manner you please they are utterly insufficient of themselves to cleanse our Natural Defilements Nor will any seek duely for that which alone is effectual unto this Purpose untill they are fully convinced hereof Let therefore Sinners hear and know whether they will or will not believe it that as by Nature they are wholly desiled and polluted with those Abominations of Sin which render them Loathsom in the sight of God so they have no Power by any Endeavours or Duties of their own to Cleanse themselves but by all they doe to this End they do but farther plunge themselves into the Ditch and encrease their own Defilements yet are all those Duties necessary in their proper Place and unto their proper End 4. It is therefore their Duty to acquaint themselves with that only Remedy in this Case that only Means of Cleansing which God hath appointed and which he makes Effectual One great End of the Revelation of the Will of God from the Foundation of the World of his Institutions and Ordinances of Worship was to direct the Souls and Consciences of Men in and unto the Way of their Cleansing which as it argues his Infinite Love and Care so the great Importance by the Matter it self And one Principal Means which Satan from the Beginning made use of to keep men in their Apostasie from God and to encourage them therein was by supplying them with innumerable Wayes of Purifications suited to the Imaginations of their dark unbelieving and superstitious Minds And in like manner when he designed to draw men off from Christ and the Gospel under the Papacy he did it principally by the suggestion of such present and future Purgatories of Sin as might comply with their Lusts and Ignorance of so great Importance is it therefore to be acquainted with the only true real Way and Means hereof And there are two Considerations that are suited to excite the Diligence of Sinners in this Enquiry 1. The Weight that is laid on this Matter by God himself 2. The Difficulty of attaining an Acquaintance with it And 1 as hath been observed any one by considering the Legal Institutions of Old will see what weight God layes hereon No Sacrifice had any respect unto sin but there was somewhat Peculiar in it that was for its Cleansing And there were sundry Ceremonious Ordinances which had no other End but only to purifie from Uncleannesses 2 Among all the Promises of the Old Testament concerning the Establishment of the New Covenant and the Grace thereof which are Many and Precious there are none more Eminent than those which concern our Cleansing from sin by the Administration of the Spirit through the Blood of Christ. Some of them have been mentioned before Which also farther manifests the Care that God hath taken for our Instruction herein 3 There is nothing more pressed on us nothing more frequently proposed unto us in the Gospel than the Necessity of our Purification and the only Way of Effecting it If therefore either Instructions or Promises or Precepts or all concurring may evidence the Importance of a Duty then is this manifested to partake therein And those who will preferre the Guidance of Carnal Reason and vain Traditions before these Heavenly Directions shall live in their Ignorance and dye in their Sins 2 ly The Difficulty of attaining an Acquaintance with it is to be duely considered It is a part of the Mystery of the Gospel and such a part as is among those which the Wisdom of the World or Carnal Reason esteemeth Foolishness It is not easily admitted nor received that we can no otherwise be cleansed from our sins but by the sprinkling of that Blood which was shed so long ago Yet this and no other way doth the Scripture propose unto us To fancy that there is any cleansing from sin but by the Blood of Christ is to overthrow the Gospel The Doctrine hereof are Persons therefore obliged to enquire after and come
testifieth unto but withall I must adde that as to the proper Nature or Essence of it no Mind can apprehend it no Tongue can express it none can perfectly understand its glory some few things may be added to illustrate it Sect. 13 1 This is that whereby we have Vnion with Jesus Christ the Head of the Church Originally and efficiently the Holy Spirit dwelling in him and us is the Cause of this Union But formally this new Principle of Grace is so It is that whereby we become members of his bones and of his flesh Ephes. 5. 30. As Eve was of Adam she was one with him because she had the same Nature with him and that derived from him which the Apsotle alludeth unto so are we of him partakers of the same Divine Nature with him Thus he that is Joyned unto the Lord is one spirit 1 Cor. 6. 17. that is of one and the same spiritual Nature with him Heb. 2. 11 14. How excellent is this Grace which gives us our Interest in and Continuity unto the Body of Christ and to his Person as our Head It is the same Grace in the kind thereof which is in the holy Nature of Christ and renders us one with him 2 Our Likeness and Conformity unto God consists herein For it is the Reparation of his Image in us Ephes. 4. 23 24. Col. 3. 10. Something I hope I apprehend concerning this Image of God in Believers and of their Likeness unto him how great a Priviledge it is what honour safety and security depend thereon what Duties are required of us on the Account thereof But perfectly to conceive or express the Nature and Glory of it we cannot attain unto but should learn to adore the Grace whence it doth proceed and is bestowed on us to admire the Love of Christ and the Efficacy of his Mediation whereby it is renewed in us but the thing it self is ineffable 3 It is our Life our spiritual Life whereby we live to God Life is the Foundation and summe of all Excellencies Without this we are dead in Trespasses and sins and how we are quickened by the holy Ghost hath been declared But this is the internal Principle of Life whence all Vital Acts in the Life of God do proceed And whereas we know not well what is the true Form and Essence of Life Natural only we find it discern it and judge of it by its Effects much less do we know the Form and Essence of Life Spiritual which is far more Excellent and Glorious This is that Life which is hid with Christ in God Coloss. 3. 3. In which words the Apostle draws a Veil over it as knowing that we are unable steadfastly to beholds its Glory and Beauty Sect. 14 But before I proceed unto a further Description of this Principle of Holiness in its Effects as before laid down it may not be amiss practically to call over these general Considerations of its Nature and our own Concernment in this Truth which is no empty Notion will be therein declared And First We may learn hence not to satisfie our selves or not to rest in any Acts or Duties of Obedience in any good Works how good and usefull soever in themselves nor howsoever multiplyed by us unless there be a Vital Principle of Holiness in our Hearts A few honest Actions a few usefull Dutyes do satisfie some persons that they are as holy as they should be or as they need to be And some mens Religion hath consisted in the multiplying of outward Duties that they might be meritorious for themselves and others But God expressely rejecteth not only such Duties but the greatest multitude of them and their most frequent Reiteration if the heart be not antecedently purified and sanctified if it be not possessed with the Principle of Grace and Holiness insisted on Isa. 1. 11 12 13 14 15 16. Such Acts and Duties may be the Effects of other Causes the Fruits of other Principles Meer Legal Convictions will produce them and put men upon a Course of them Fears Afflictions Terrors of Conscience Dictates of Reason improved by Education and confirmed by Custom will direct yea compell men unto their Observance But all is lost men do but labour in the Fire about them if the Soul be not prepared with this spiritual Principle of habitual Holiness wrought in it immediately by the Holy Ghost Yet we must here observe these two things 1 That so far as these Duties be they of Morality or Religion of Piety or Divine Worship are good in themselves they ought to be approved and men encouraged in them There are sundry wayes whereby the best Duties may be abused and misapplyed as when men rest in them as if they were meritorious or the matter of their Justification before God For this as is known is an effectual Means to divert the Souls of sinners from Faith in Christ for Life and Salvation Rom. 9. 31 32. Chap. 10. 3 4. And there are Reasons and Causes that render them unacceptable before God with respect unto the Persons by whom they are performed as when they are not done in Faith for which Cain's Sacrifice was rejected and when the Heart is not previously sanctified and prepared with a spiritual Principle of Obedience But yet on neither of these grounds or pretences can we or ought we to condemn or undervalue the Duties themselves which are good in their own nature nor take off men from the performance of them yea it were greatly to be desired that we could see more of the Fruits of Moral Vertues and Duties of Religious Piety among unsanctified Persons than we doe The World is not in a Condition to spare the good Acts of bad men But this we may doe and as we are called we ought to doe When men are engaged in a course of Duties and good Works on Principles that will not abide and endure the triall or for Ends that will spoyl and corrupt all they doe we may tell them as our Saviour did the Young man who gave that great Account of his Diligence in all Legal Duties one thing is yet wanting unto you you want Faith or you want Christ or you want a spiritual Principle of Evangelical Holiness without which all you do will be lost and come to no account at the last Day The due Assertion of Grace never was nor never can be an Obstruction unto any Duty of Obedience Indeed when any will give up themselves unto such Works or Actings under the Name of Duties and Obedience unto God which although they may make a specious shew and appearance in the World yet are evil in themselves or such as God requireth not of men we may speak against them deny them and take men off from them So Persecution hath been looked on as a good Work men supposing they did God good service when they slew the Disciples of Christ and men giving their Goods unto pious Uses as they were called indeed impious Abuses
15 Secondly As This Principle of Inherent Grace or Holiness hath the Nature of an Habit so also hath it the Properties thereof And the first Property of an Habit is that it inclines and disposeth the Subject wherein it is unto Acts of its own kind or suitable unto it It is directed unto a certain End and enclines unto Acts or Actions which tend thereunto and that with evenness and Constancy Yea Moral Habits are nothing but strong and firm Dispositions and Inclinations uuto Moral Acts and Duties of their own kind as Righteousness or Temperance or Meekness Such a Disposition and Inclination therefore there must be in this new spiritual Nature or Principle of Holiness which we have described wherewith the Souls of Believers are in-laid and furnished by the Holy Ghost in their Sanctification For Sect. 16 1. It hath a certain End to enable us whereunto it is bestowed on us Although it be a great Work in it self that wherein the Renovation of the Image of God in us doth consist yet is it not wrought in any but with respect unto a further End in this World And this end is that we may Live to God We are made like unto God that we may live unto God By the Depravation of our Natures we are alienated from this Life of God this Divine spiritual Life Ephes. 4. 18. we like it not but have an Aversation unto it Yea we are under the Power of a Death that is universally opposed unto that Life For to be carnally minded is death Rom. 8. 6. that is it is so with respect unto the Life of God and all the Acts that belong thereunto And this Life of God hath two parts 1 The outward Duties of it 2 The inward Frame and Actings of it For the First Persons under the Power of Corrupted Nature may perform them and doe so but without Delight Constancy or Permanency The Language of that Principle whereby they are Acted is Behold what a Wearyness it is Mal. 1. 13. and such Hypocrites will not pray alwayes But as to the Second for the internal actings of Faith and Love whereby all outward Duties should be quickened and animated they are utter strangers unto them utterly alienated from them With respect unto this Life of God a Life of spiritual Obedience unto God are our Natures thus spiritually renewed or furnished with this spiritual Habit and Principle of Grace It is wrought in us that by vertue thereof we may live to God without which we cannot do so in any one single Act or Duty whatever For they that are in the flesh cannot please God Rom. 8. 8. Wherefore the first Property and inseparable Adjunct of it is that it enclineth and disposeth the Soul wherein it is unto all Acts and Duties that belong to the Life of God or unto all the Duties of holy Obedience so that it shall attend unto them not from Conviction or external Impression only but from an internal genuine Principle so inclining and disposing them thereunto And these things may be illustrated by what is contrary unto them There is in the state of Nature a Carnal Mind which is the Principle of all Morall and Spiritual Operations in them in whom it is And this Carnal Mind hath an Enmity or is Enmity against God it is not subject unto the Law of God neither indeed can be Rom. 8. 7. that is the Bent and Inclination of it lyes directly against spiritual things or the Mind and Will of God in all things which concern a Life of Obedience unto himself Now as this Principle of Holiness is that which is introduced into our Souls in Opposition unto and to the Exclusion of the Carnal Mind so this Disposition and Inclination of it is opposite and contrary unto the Enmity of the Carnal Mind as tending alwayes unto Actions spiritually good according to the Mind of God Sect. 17 2. This Disposition of Heart and Soul which I place as the first Property or Effect of the Principle of Holiness before declared and explained is in the Scripture called Fear Love Delight and by the names of such other Affections as express a constant regard and inclination unto their Objects For these things do not denote the Principle of Holiness it self which is seated in the Mind or Understanding and Will whereas they are the names of Affections only but they signifie the first Way whereby that Principle doth act it self in an holy Inclination of the Heart unto Spiritual Obedience So when the People of Israel had engaged themselves by solemn Covenant to hear and do whatsoever God commanded God addes concerning it Oh that there were such an Heart in them that they would fear me and keep all my Commandements alwayes Deut. 5. 29. that is that the Bent and Inclinations of their Hearts were alwayes unto Obedience It is that which is intended in the Promise of the Covenant Jerem. 32. 39. I will give them one Heart that they may fear me which is the same with the new Spirit Ezek. 11. 19. The new Heart as hath been declared is the new Nature the new Creature the new spiritual supernatural Principle of Holiness The first Effect the first Fruit hereof is the Fear of God alwayes or a New spiritual Bent and Inclination of Soul unto all the Will and Commands of God And this new Spirit this Fear of God is still expressed as the inseparable Consequent of the new Heart or the writing of the Law of God in our Hearts which are the same So it is called Fearing the Lord and his goodness Hos. 3. 5. In like manner it is expressed by Love which is the Inclination of the Soul unto all Acts of Obedience unto God and Communion with him with Delight and Complacency It is a Regard unto God and his Will with a Reverence due unto his Nature and a Delight in him suited unto that Covenant-Relation wherein he stands unto us Sect. 18 3. It is moreover expressed by being spiritually minded To be Spiritually minded is Life and Peace Rom. 8. 6. that is the bent and inclination of the Mind unto spiritual things is that whereby we Live to God and enjoy Peace with him it is Life and Peace By Nature we savour only the things of the flesh and mind Earthly things Phil. 3. 19. our Minds or Hearts are set upon them disposed towards them ready for all things that lead us to the Enjoyment of them and Satisfaction in them But hereby we mind the things that are above or set our Affections on them Coloss. 3. 3. By vertue hereof David professeth that his Soul followed hard after God Psal. 63. 8. or inclined earnestly unto all those Wayes whereby he might live unto him and come unto the Enjoyment of him Like the Earnestness which is in him who is in the pursuit of something continually in his Eye as our Apostle expresseth it Phil. 3. 13 14. By the Apostle Peter it is compared unto that natural inclination which
Righteousness or Obedience antecedent unto Vnion with Christ is no especial Effect of his Spirit Wherefore in this case we must purifie our selves without any Application of the Blood of Christ unto our Souls and we must sanctifie our selves without any Especial Work of the Spirit of God on our Nature Let them that can satisfie themselves with these things for my part I have no esteem or valuation of that Holiness as Holiness which is not the immediate Effect of the Spirit of Sanctification in us 2. It is granted that Ordinarily the Lord Christ by the Dispensation of his Word by Light and Convictions thence ensuing doth prepare the Souls of men in some measure for the Inhabitation of his Spirit The Way and Manner hereof hath been fully before declared 3. It is denyed that on this Supposition the Lord Christ doth unite impure or ungodly Sinners unto himself so as that they should be so united and continue impure and ungodly For in the same instant whereby any one is united unto Christ and by the same Act whereby he is so united he is really and habitually purified and sanctified For where the Spirit of God is there is Liberty and Purity and Holiness All Acts and Duties of Holiness are in order of Nature consequential hereunto but the Person is quickened purified and sanctified in its Vnion Whereas therefore the Spirit of Christ communicated from him for our Vnion with him is the Cause and Author of all Grace and Evangelical Holiness in us it is evident that we receive it directly from Christ himself which gives it the Difference from all other Habits and Acts pleaded for Sect. 68 2 The second Work of the Spirit is to communicate all Grace unto us from Christ by vertue of that Vnion I shall take it for granted untill all that hath been before discoursed about the Work of the Holy Spirit in our Regeneration and Sanctification be disproved that he is the Author of all Grace and Holiness and when that is disproved we may part with our Bibles also as Books which do openly and palpably mislead us And what he so works in us he doth it in pursuit of his first Communication unto us whereby we are united unto Christ even for the Edification Preservation and further Sanctification of the Mystical Body making every Member of it meet for the Inheritance of the Saints in Light And in those Supplyes of Grace which he so gives acted by us in all Duties of Obedience consists all the Holiness which I desire any acquaintance withall or a participation of Sect. 69 3 There is a mystical spiritual Body whereof Christ is the Head and his Church are the Members of it There is therefore an Union between them in things spiritual like unto that which is between the head and members of the Body of a Man in things natural And this the Scripture because of the Weight and Importance of it with its singular Use unto the Faith of Believers doth frequently express God hath given him to be the head over all things to the Church which is his Body the Fulness of him that filleth all in all Ephes. 1. 22 23. For as the Body is one and hath many Members and all the Members of that Body being many are one Body so also is Christ 1 Cor. 12. 12. Christ is the Head from whom the whole Body fitly joyned together and compacted by that which every Joynt supplyeth according to the ehe effectual working of every part maketh increase of the Body unto the edifying of it self in Love Ephes. 4. 15 16. And the same Apostle speaks again to the same purpose Col. 2. 19. Not holding the Head from which the Body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Now it hath been alwayes granted by all them who acknowledge the Divine Person of the Son of God or the Union of the Humane Nature unto the Divine in his Person that the Lord Jesus is the Head of his Church in the double sence of that word For he is the Political Head of it in a way of Rule and Government and he is the Really Spiritual Head as unto Vital Influences of Grace unto all his Members The Romanists indeed cast some disturbance on the former by interposing another immediate Ruling Governing Head between him and the Catholick Church yet do they not deny but that the Lord Christ in his own Person is yet the absolute supream King Head and Ruler of the Church And the latter the Socinians cannot grant for denying his Divine Person it is impossible to conceive how the Humane Nature subsisting alone by it self should be such an immense Fountain of Grace as from whence there should be an Emanation of it into all the Members of the mystical Body But by all other Christians this hath hitherto been acknowledged and therefore there is nothing belongs unto Gospel Grace or Holiness but what is Originally derived from the Person of Christ as he is the Head of the Church And this is most evidently expressed in the places before alleadged For 1 Cor. 12. 12. it is plainly affirmed that it is between Christ and the Church as it is between the Head and the Members of the same natural Body Now not only the whole Body hath guidance and direction in the disposal of it self from the Head but every Member in particular hath influences of Life actually and Strength from thence without which it can neither act nor move nor discharge its place or Duty in the Body So also is Christ saith the Apostle not only hath the whole mystical Body of the Church Guidance and Direction from him in his Laws Rules Doctrine and Precepts but spiritual Life and Motion also And so hath every Member thereof They all receive from him Grace for Holiness and Obedience without which they would be but withered and dead Members in the Body But he hath told us that because he liveth we shall live also Joh. 14. 19. For the Father having given him to have Life in himself Joh. 5. 26. whereon he quickeneth with spiritual Life whom he will v. 23. from that Fountain of spiritual Life which is in him supplyes of the same Life are given unto the Church and therefore because he liveth we live also that is a spiritual Life here without which we shall never live Eternally hereafter And Ephes. 4. 16. the Relation of Believers unto Christ being stated exactly to answer the Relation and Union of the Members of the Body unto the Head it is expressely affirmed that as in the Natural Body there are Supplyes of Nourishment and natural Spirits communicated from the Head unto the Members by the subserviency of all the parts of the Body designed unto that purpose to the Growth and Encrease of the whole in every part so from Christ the Head of the Church which he is in his Divine Person as God and Man there is a Supply of
are not all equally vitious and sinfull But after the flesh goes the bent of the Soul and the generality of its Actings To walk after the Spirit consists in our being given up to Rule and Conduct or walking according to the Dispositions and Inclinations of the Spirit that which is born of the Spirit Namely a Principle of Grace implanted in us by the Holy Ghost which hath at large insisted on before And 3 The External Fruits and Effects of these two Principles are contrary also as our Apostle expressely and at large declares Gal. 5. 19 20 21 22 23 24. For whereas in the Enumeration of the Works of the Flesh he reckons up Actual sins as Adultery Fornication and the like in the Account he gives of the Fruits of the Spirit he insists on Habitual Graces as Love Joy Peace he expresseth them both Metaphorically In the former he hath repect unto the vitious Habits of those Actual Sins and in the latter unto the Actual Effects and Duties of those Habitual Graces Sect. 8 5. There being this universal Contrariety Opposition contending and warfare between Grace and Sin the Spirit and the Flesh in their inward Principles Powers Operations and outward Effects the Work and Duty of Mortification consists in a constant taking part with Grace in its Principle Actings and Fruits against the Principle Acts and Fruits of Sin For the Residence of these contrary Principles being in and their Actings being by the same Faculties of the Soul as the one is increased strengthened and improved the other must of necessity be weakened and decay Wherefore the Mortification of Sin must consist in these three things 1 The cherishing and improving of the Principle of Grace and Holiness which is implanted in us by the Holy Ghost by all the wayes and means which God hath appointed thereunto which we have spoken unto before This is that which alone can undermine and ruine the power of Sin without which all Attempts to weaken it are vain and fruitless Let men take never so much pains to Mortifie Crucifie or Subdue their sins unless they endeavour in the first place to weaken and impair its strength by the increase of Grace and growing therein they will labour in the fire where this work will be consumed 2 In frequent actings of the Principles of Grace in all Duties Internal and External For where the Inclinations Motions and Actings of the Spirit in all Acts Duties and Fruits of Holy Obedience are vigorous and kept in constant Exercise the contrary Motions and Actings of the Flesh are defeated 3 In a due Application of the Principle Power and Actings of Grace by way of opposition unto the Principle Power and Actings of Sin As the whole of Grace is opposed unto the whole of Sin so there is no particular Lust whereby Sin can act its power but there is a particular Grace ready to make effectual Opposition unto it whereby it is mortified And in this Application of Grace in its Actings in Opposition unto all the Actings of sin consists the Mystery of this great Duty of Mortification And where men being ignorant hereof have yet fallen under a Conviction of the Power of Sin and been perplexed therewith they have found out foolish wayes innumerable for its Mortification wickedly opposing External Natural bodily Force and Exercise unto an Internal Moral Depraved Principle which is no way concerned therein But hereof we must treat more afterwards under the third Head concerning the Manner how this work is to be carried on or this Duty performed Sect. 9 6. This Duty of weakening Sin by the Growth and improvement of Grace and the Opposition which is made unto sin in all its Actings thereby is called Mortification Killing or putting to Death on sundry accounts First and principally from that Life which because of its Power Efficacy and Operation is ascribed unto Indwelling Sin The state of the Soul by reason of it is a state of Death But whereas Power and Operations are the proper Adjuncts or Effects of Life for their sakes life is ascribed unto sin on whose account sinners are dead Wherefore this corrupt Principle of Sin in our depraved Nature having a constant powerful inclination and working Actually â—â—wards all evil it is said Metaphorically to Live or to have a Life of its own Therefore is the Opposition that is made unto it for its ruine and Destruction called Mortification or Killing being its Deprivation of that strength and efficacy whereby and wherein it is said to live Secondly It may be so called because of the Violence of that contest which the Soul is put unto in this Duty All other Duties that we are called unto in the course of our Obedience may be performed in a more easie gentle and plain manner Though it is our Work and Duty to conflict with all sorts of Temptations yea to wrestle with Principalities and Powers and spiritual wickednesses in high places yet in this which we have with our selves which is wholly within us and from us there is more of Warring Fighting Captivating Wounding Crying out for Help and Assistance a deep sense of such a violence as is used in taking away the Life of a mortal Enemy than in any thing else we are called unto And Thirdly the end aymed at in this Duty is Destruction as it is of all killing Sin as was said hath a Life and that such a Life as whereby it not onely Lives but Rules and Reigns in all that are not born of God By the entrance of Grace into the Soul it looseth its Dominion but not its Being its Rule but not its Life The utter Ruine Destruction and gradual Annihilation of all the Remainders of this cursed Life of Sin is our Design and Aym in this Work and Duty which is therefore called Mortification The design of this Duty wherever it is in sincerity is to leave sin neither Being nor Life nor Operation Sect. 10 And some Directions as our manner is may be taken from what we have discoursed concerning the Nature of this Duty Directive of our own Practices And 1 It is evident from what hath been discoursed that it is a Work which hath a Gradual Progress in the proceed whereof we must continually be Exercised And this respects in the first place the Principle of sin it self Every day and in every Duty an especial eye is to be had unto the Abolition and Destruction of this Principle It will no otherwise dye but by being Gradually and constantly weakened spare it and it heals its wounds and recovers strength Hence many who have attained to a great Degree in the Mortification of sin doe by their negligence suffer it in some Instances or other so to take head again that they never recover their former state whilst they live Sect. 11 And this is the Reason why we have so many Withering Professors among us decayed in their Graces fruitless in their lives and every way conformed to the world There are
Divinely inspired by him consisted in the Revelation of those Duties of Holiness which although they had a general Foundation in the Law and the Equity of them was therein established yet could they never have been known to be Duties in their especial Nature Incumbent on us and Necessary unto us but by his Teachings and Instructions Hence are they called Old and New Commandements in distinct sences such are Faith in God through himself Brotherly love Denyal of our selves in taking up the Cross doing Good for Evil with some others of the same Kind And how a great part of Evangelical Holiness consists in these things is known Besides he also teacheth us all those Ordinances of Worship wherein our Obedience unto him belongs unto our Holiness also whereby it is enlarged and promoted This I say is the Nature and End of the Prophetical Office of Christ wherein he Acts towards us from God and in his Name as to the Declaration of the Will of God in his Commands And it is our Holiness which is his only End and Design therein So it is summarily represented Tit. 2. 10 11 12. Sect. 10 There are three things considerable in the Doctrine of Obedience that Christ teacheth 1 That it reacheth the Heart it self with all its inmost and secret Actings and that in the first place The Practice of most goes no further but unto Outward Acts the Teachings of many goe no further or at best unto the Moderation of Affections But he in the first place requires the Renovation of our whole Souls in all their Faculties Motions and Actings into the Image of God 1 Joh. 3. 1. Ephes. 4. 23 24 25. 2 It is Extensive There is nothing in any kind pleasing to God conformable to his Mind or complyant with his Will but he requires it nothing crooked or perverse or displeasing to God but it is forbidden by him It is therefore a perfect Rule of Holiness and Obedience 3 Clearness Perspicuity and Evidence of Divine Truth and Authority in all Sect. 11 First Hereby I say the Doctrine of Christ for universal Obedience in all the Duties of it becomes to be absolute every way compleat and perfect And it is a notable Effect of the Atheistical Pride of Men that pretending to design Obedience at least in Moral Duties unto God they betake themselves unto other Rules and Directions as either more plain or full or efficacious than those of the Gospel which are the Teachings of Christ himself as the great Prophet and Apostle sent of God to instruct us in our Duty Some goe to the Light of Nature and the Use of Right Reason that is their own as their Guide and some adde the Additional Documents of the Philosophers They think a Saying of Epictetus or Seneca or Arrianus being wittily suited to their Fancies and Affections to have more Life and Power in it than any Precepts of the Gospel The Reason why these things are more pleasing unto them than the Commands and Instructions of Christ is because proceeding from the Spring of Natural Light they are suited to the Workings of natural Fancy and Understanding but those of Christ proceeding from the Fountain of Eternal spiritual Light are not comprehended in their Beauty and Excellency without a Principle of the same Light in us guiding our Vnderstandings and influencing our Affections Hence take any Precept general or particular about Moral Duties that is materially the same in the Writing of Philosophers and in the Doctrine of the Gospel not a few preferre it as delivered in the first way before the latter Such a Contempt have men risen unto of Jesus Christ the Wisdom of God and the great Prophet of the Church When he entred upon his Office the Voyce came from the Excellent Glory This is my Beloved Son hear him This succeeded into the Room of all those terrible Appearances and dreadfull Preparations which God made use of in the giving of the Law For he gave the Law by the Ministry of Angels who being meer Creatures he manifested the Dread of his own Presence among them to give Authority unto their Ministrations But when he came to Reveal his Will under the Gospel it being to be done by him in whom dwelt the Fulness of the Godhead Bodily and who was intrusted himself with all Divine Power he did no more but indigitate or declare which was the Person and give us a Command in General to hear him And this he did with respect unto what he had fixed before as a Fundamental Ordinance of Heaven namely that when he should raise up and send the great Prophet of the Church whosoever would not hear him should be cut off from the people A Complyance therefore with this Command in hearing the Voyce of Christ is the Foundation of all Holiness and Gospel Obedience And if men will be moved neither with the Wisdom nor Authority nor Goodness of God in giving us this Command and Direction for our Good nor with the Consideration of the Endowments and Faithfulness of Jesus Christ the Son of God in the Discharge of his Prophetical Office nor from the Remembrance that it is He and not Epictetus or Seneca or Plato to whom at the Last Day they must give their Account so as to take him alone for their Guide in all Obedience unto God and Duty among themselves they will find when it is too late that they have been mistaken in their Choyce Sect. 12 Let us suppose if you please at present for the sake of them who would have it so that all our Obedience consists in Morality or the Dutyes of it which is the Opinion of as one well calls them our Modern Heathens from whence or whom shall we learn it or to whom shall we goe for Teaching and Instruction about it Certainly where the Instruction or Systeme of Precepts is most plain full perfect and free from Mistakes where the manner of Teaching is most Powerfull and Efficacious and where the Authority of the Teacher is greatest and most unquestionable there we ought to apply our selves to Learn and be guided In all these Respects we may say of Christ as Job said of God Who teacheth Like him Job 36. 22. Then probably shall we be Taught of God when we are Taught by him The Commands and Precepts of Duties themselves which are given us by the Light of Nature however improved by the Wits and Reasons of contemplative men are many wayes Defective Sect. 13 For 1 The utmost Imaginations of Men never reached unto that wherein the Life and Soul of Holiness doth consist Namely the Renovation of our lapsed Natures into the Image and Likeness of God Without this whatever Precepts are given about the Moderation of Affections and Duties of Moral Holiness they are lifeless and will prove useless And hence it is that by all those Documents which were given by Philosophers of Old the Nature of no one individual Person was ever renewed what Change soever was wrought
in the Apprehension of them with whom they have to doe which was Actually the Case of David all his Dayes and of Hannah 1 Sam. 1. 6 7. I would be far from giving Countenance unto thâ— sinfull Distempers of any but yet I doubt not but that the Infirmities of many are represented by Envy and Hatred of Profession unto an undeserved Disadvantage 3 Where-ever there is the seed of Grace and Holiness there an Entrance is made on the Cure of all these sinfull Distempers yea not only of the corrupt Lusts of the Flesh that are absolutely evil and Vitious in their whole Nature but even of those natural Infirmities and Distempers of peevishness moroseness inclination to Anger and Passion Vnsteadiness in Resolution which Lusts is apt to possess and use unto evil and disorderly Ends. And I am pressing the Necessity of Holiness that is of the Encrease and Growth of it that this Work may be carried on to perfection and that so through the Power of the Grace of the Gospel that great Promise may be accomplished which is recorded Isa. 11. 6 7 8 9. And as when a wandring jugling Impostor who pretended to judge of mens Lives and Manners by their Physiognomy beholding Socrates pronounced him from his Countenance a Person of a flagitious sensual Life the People derided his Folly who knew his sober vertuous Conversation but Socrates excused him affirming that such he had been had he not bridled his Nature by Philosophy how much more truely may it be said of Multitudes that they had been eminent in nothing but untoward Distempers of Mind had not their Souls been rectified and cured by the Power of Grace and Holiness Sect. 14 I find there is no End of Arguments that offer their service to the Purpose in hand I shall therefore wave many and those of great importance attended with an unavoidable Cogency and shut up this Discourse with one which must not be omitted In our Holiness consists the principal part of that Revenue of Glory and Honour which the Lord Christ requireth and expecteth from his Disciples in this World That he doth require this indispensibly of us is I suppose out of Question amongst us although the most who are called Christians live as if they had no other Design but to cast all Obloquies Reproach and Shame on him and his Doctrine But if we are indeed his Disciples he hath bought us with a Price and we are not our own but his and that to glorifie him in Soul and Body becuase they are his 1 Cor. 6. 19 20. He dyed for us that we should not live unto our selves but unto him that so dyed for us and by vertue of whose Death we live Rom. 14. 7 8 9. He gave himself for us that he might redeem us from all Iniquity and purifie unto himself a peculiar People zealous of good Works Tit. 2. 14. But we need not to insist hereon To deny that we ought to glorifie and honour Christ in the World is to renounce him and the Gospel The sole Enquiry is How we may do so and what he requireth of us to that purpose Sect. 15 Now the summe of all that the Lord Christ expects from us in this World may be reduced unto two Heads 1 That we should live holily to him 2 That we should suffer patiently for him And in these things alone is he glorified by us The first he expecteth at all times and in all things the latter on particular Occasions as we are called by him thereunto Where these things are where this Revenue of Glory is payd in and returned unto him he repents not of his Purchase nor of the unvaluable Price he hath payd for us yea sayes The Lines are fallen to me in pleasant places I have a goodly Heritage which are the words of Christ concerning the Church which is his Lot and the Portion of his Inheritance Psal. 16. 6. Now amongst many others we shall consider but one way whereby we glorifie the Lord Christ by our Holy Obedience and whence also it will appear how much we dishonour and reproach him when we come short thereof Sect. 16 The Lord Christ coming into the World as the Mediator between God and Man wrought and accomplished a mighty Work amongst us And what he did may be referred to three Heads 1 The Life which he lead 2 The Doctrine which he taught and 3 The Death which he underwent Concerning all these there ever was a great Contest in the World and it is yet continued And on the part of the World it is managed under a double Appearance For some openly have traduced his Life as unholy his Doctrine as foolish and his Death as justly deserved which was the sence of the Pagan World and the Apostate Judaical Church of Old as it is of many at this Day Others allow them to pass with some Approbation pretending to own what is taught in the Gospel concerning them but in fact and practice deny any such Power and Efficacy in them as is pretended and without which they are of no Vertue which is the way of Carnal Gospellers and all Idolatrous Superstitious Worshippers among Christians And of late there is risen up amongst us a Generation who esteem all that is spoken concerning him to be a meer Fable In opposition hereunto the Lord Christ calls all his true Disciples to bear Witness and Testimony unto the Holiness of his Life the Wisdom and Purity of his Doctrine the Efficacy of his Death to Expiate Sin to make Attonement and Peace with God with the Power of his whole Mediation to Renew the Image of God in us to restore us into his Favour and to bring us unto the Enjoyment of him This he calls all his Disciples to avow unto and express in the World and by their so doing is he glorified and no otherwise in a peculiar manner A Testimony is to be given unto and against the World that his Life was most Holy his Doctrine most heavenly and pure his Death most precious and Efficacious and consequently that he was sent of God unto his great Work and was accepted of him therein Now all this is no otherwise done but by Obedience unto him in Holiness as it is visible and fruitfull For Sect. 17 1 We are Obliged to profess that the Life of Christ is our Example This in the first place are we called unto and every Christian doth virtually make that profession No man takes that holy Name upon him but the first thing he signifies thereby is that he makes the Life of Christ his Pattern which it is his Duty to express in his own And he who takes up Christianity on any other Terms doth wofully deceive his own Soul How is it then that we may yield a Revenue of Glory herein How may we bear Testimony unto the Holiness of his Life against the Blasphemies of the World and the Vnbelief of the most who have no Regard thereunto Can this be any
Î ÎΕΥΜΑΤΟΛΟΓΙΑ OR A DISCOURSE Concerning the HOLY SPIRIT WHEREIN An Account is given of his Name Nature Personality Dispensation Operations and Effects His whole Work in the Old and New Creation is Explained The Doctrine concerning it Vindicated from Oppositions and Reproaches THE Nature also and Necessity of Gospel-Holiness the Difference between Grace and Morality or a Spiritual Life unto God in Evangelical Obedience and a Course of Moral Vertues are Stated and Declared By JOHN OWEN D. D. John 5. 39. Search the Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom LONDON Printed by J. Darby for Nathaniel Ponder at the Peacock in Chancery-Lane near Fleetstreet MDCLXXIV To the Readers AN account in general of the Nature and Design of the ensuing Discourse with the Reasons why it is made publick at this time being given in the first Chapter of the Treatise it self I shall not long detain the Readers here at the entrance of it But some few things it is necessary they should be acquainted withal and that both as to the Matter contained in it and as to the mannâ—r of its handling The Subject Matter of the whole as the Title and almost every Page of the Book declare is the Holy Spirit of God and his Operations And two things there are which either of them are sufficient to render any Subject either difficult on the one hand or unpleasant on the other to be treated of in this way both which we have herein to conflict withal For where the Matter it self is abstruse and mysterious the handling of it cannot be without its Difficulties and where it is fallen by any means what-ever under publick contempt and scorn there is an abatement of satisfaction in the Consideration and Defence of it Now all the Concernâ—â—â—s of the Holy Spirit are an eminent part of the Mystery or deep Things of God For as the knowledg of them doth wholly depend on and is regulated by Divine Revelation so are they in their own Nature Divine and Heavenly distant and remote from all things that the Heart of Man in the meer Exercise of its own Reason or Understanding can rise up unto But yet on the other hand there is nothing in the World that is more generally despised as foolish and contemptible than the things that are spoken of and ascribed unto the Spirit of God He needs no furtherance in the forfeiture of his Reputation with many as a Person Fanatical estranged from the conduct of Reason and all generous Principles of Conversation who dares avow an Interest in his Work or take upon him the Defence thereof Wherefore thâ—se things must be a little spoken unto if only to manifest whence Relief may be had against the Discouragements wherewith they are attended For the first thing proposed it must be granted that the things here treated of are in themselves mysterious and abstruse But yet the way whereby we may endeavour an acquaintance with them according to the 〈◊〉 of the Gift of Christ unto every one is made plain in the Scriptures of Truth If this Way be neglected or despised all other wayes of attempting the same end be they never so vigorous or promising will prove ineffectual What belongs unto it as to the inward frame and dispoâ—â—tion of Mind in them who search after Understanding in these things what unto the outward use of Means what unto the performance of Spiritual Duties what unto conformity in the whole Soul unto each discovery of Truth that is attained is not my present Work to declare nor shall I divert thereunto If God give an opportunity to treat concerning the Work of the Holy Spirit enabling us to understand the Scriptures or the mind of God in them the whole of this way will be at large declared At present it may suffice to observe that God who in himself is the eternal Original Spring and Fountain of all Truth is also the only Sovereign Cause and Author of its Revelation unto us And whereas that Truth which Originally is one in him is of various sorts and kinds according to the Variety of the things which it respects in its Communication unto us the ways and means of that communication are suited unto the distinct Nature of each Truth in particular So the Truth of things natural is made known from God by the Exercise of Reason or the due Application of the understanding that is in Man unto their Investigation For the things of a Man knoweth the Spirit of a Man that is in him Neither ordinarily is there any thing more required unto that Degree or Certainty of knowledg in things of that Nature whereof our Minds are capable but the diligent Application of the faculties of our Souls in the due Use of proper means uâ—â—o the Attainment thereof Yet is there a secret Work of the Spirit of God herein even in the Communication of Skill and Ability in things Natural as also in things Civil Moral Political and Artificial as in our ensuing Discoursâ— is fully manifested But whereas these things belong unto the Work of the Oâ—dâ—â—eâ—tion and the Preservation thereof or the Rule and Government of Mankind in this World meerly as rational Creatures there is no use of Means no Communication of Aids spiritual or supernatural absolutely necessary to be exercised gâ—â—ntâ—d about them Wherefore Knowledg and Wisdom in things of this Nature 〈◊〉 â—stributed promiscuously among all sorts of Persons according to the roâ—â—tion of their Natural Abilities and a superstruction thereon in their diligent Exercisâ— without any peculiar Application to God for especial Grace or 〈◊〉 serving still a Liberty unto the Sovereignty of Divine Providence in the disposal of all Men and their Concerns But as to things supernatural the Knowledg and Truth of them the Teachings of God are of another Nature and in like manner a peculiar Application of our selves unto him for Instruction is required of us In these things also there are Degrees according as thâ—y approach on the one hand unto the Infinite Abysse of the Divine Essence and Existence as the eternal Generation and Incarnation of the Son the Procession and Mission of the Holy Spirit or on the other unto those Divine Effects which are produced in our Souls whereof we have Experience According unto these Degrees as the Divine Condescension is exerted in their Revelation so ought our Attention in the Exercise of Faith Humility and Prayer to be encreased in our Enquiries into them For although all that Diligence in the Use of outward Means necessary to the Attainment of the Knowledg of any other Useful Truth be indispensibly required in the pursuit of an Acquaintance with these things also yet if moreoover there be not an Addition of Spiritual Ways and Mâ—ans suited in their own Nature and appointed of God unâ—o the receiving of Supernatural Light and the Understanding of the Deep Things of God our labour about them will in a great measure be but fruitless and unprofitable For although the
and to obey he knows not why be the Properties of Christians see Rom. 12. 2. Ephes. 5. 8 9 10 11. Phil. 1. 10. 1 Thess. 5. 21. The other so far as was needful to preserve the Church in Truth and Peace was provided for in those Primitive Times whilst there was a real communication of extraordinary Gifts of the Spirit and so more occasion given to the false Pretence of them and more danger in being deceived by them by a peculiar Gift of discerning them bestowed on some amongst them 1 Cor. 12. 10. Discerning of Spirits is reckoned among the Gifts of the Spirit So had the Lord graciously provided for his Churches that some among them should be enabled in an extraordinary manner to discern and judg of them who pretended unto extraordinary actings of the Spirit And upon the ceasing of Extraordinary Gifts really given from God the Gift also of discerning Spirits ceased and we are left unto the Word alone for the tryal of any that shall pretend unto them Now this kind of Pretence was so common in those dayes that the Apostle Paul writing to the Thessalonians to caution them that they suffered not themselves to be deceived in their Expectation and Computations about the Time of the coming of Christ in the first place warns them not to be moved in it by Spirit 2 Thess. 2. 2. That is Persons pretending unto Spiritual Revelations Something also of this nature hath continued and broken out in succeeding Ages and that in Instances abominable and dreadful And the more eminent in any Season are the real Effusions of the Holy Spirit upon the Ministers of the Gospel and Disciples of Christ the more Diligence and Watchfulness against these Delusions are necessary For on such opportunities it is when the Use and Reputation of Spiritual Gifts is eminent that Satan doth lay hold to intrude under the colour of them his own deceitful Suggestions In the dark Times of the Papacy all Stories are full of Satanical Delusions in Phantastical Apparitions Horrors Spectrums and the like Effects of Darkness It was seldom or never that any falsly pretended to the Gifts and Graces of the Holy Spirit For these things were then of little use or request in the World But when God was pleased to renew really a fresh communication of Spiritual Gifts and Graces unto Men in and upon the Reformation the old Dreads and Terrors nightly Appearances tending unto Deeds of Darkness vanished and every where by Satans Instigation arose false Pretenders to the Spirit of God in which way of delusion he will still be more active and industrious as God shall increase the Gifts and Graces of his Spirit in his Churches though as yet in these latter Ages he hath not attained what he was arrived unto in the Primitive Times of the Gospel A full and clear Declaration from the Scripture of the Nature of the Holy Spirit and his Operations may through the blessing of God be of use to fortifie the Minds of Professors against Satanical Delusions counterfeiting his Actings and Inspirations For Directions unto this purpose are given us by the Holy Apostle who lived to see great havock made in the Churches by deluding Spirits Knowledg of the Truth trying of Spirits that go abroad by the Doctrines of the Scriptures Dependence on the Holy Spirit for his Teachings according to the Word are the Things which to this purpose he commends unto us Sect. 23 Thirdly There is in the Dayes wherein we live an Anti-Spirit set up and advanced against the Spirit of God in his Being and all his Operations in his whole Work and Use towards the Church of God For this new Spirit takes upon him whatever is promised to be effected by the good Spirit of God This is that which some Men call the Light within them though indeed it be nothing but a dark Product of Satan upon their own Imaginations or at best the Natural Light of Conscience which some of the Heathens also called a Spirit But hereunto do they trust as that which doth all for them leaving no room for the Promise of the Spirit of God nor any thing for him to do This teacheth them instructs them enlightens them to this they attend as the Samaritans to Simon Magus and as they say yield Obedience unto it And from hence with the Fruits of it do they expect Acceptation with God Justification and Blessedness hereafter And one of these two things these deluded Souls must fix upon namely that this Light whereof they speak is either the Holy Spirit of God or it is not If they say it is the Spirit it will be easie to demonstrate how by their so saying they utterly destroy the very Nature and Being of the Holy Ghost as will evidently appear in our Explication of them And if they say that it is not the Holy Spirit of God which they intend thereby it will be no less manifest that they utterly exclude him on the other side from his whole Work and substitute another yea an Enemy in his room For another God is a false God another Christ is a false Christ and another Spirit is a false Spirit the Spirit of Antichrist Now because this is a growing Evil amongst us many being led away and seduced our Duty unto Jesus Christ and Compassion for the Souls of Men do require that our utmost indeavour in the wayes of Christ's Appointment should be used to obviate this Evil which eateth as doth a Canker which also is propagated by prophane and vain bablings encreasing still unto more ungodliness Some I confess do unduly rage against the Persons of those who have imbibed these Imaginations falling upon them with violence and fury as they do also on others The Lord lay it not unto their charge Yet this hinders not but that by those Weapons of our Warfare which are not carnal but mighty through God to the pulling down of strong holds casting down such like Imaginations and every high thing that exalteth it self against the Knowledg of God and bringing into Captivity every thought unto the Obedience of Christ We ought to attempt the destruction of their Errors and the breaking of the Snares of Satan by whom they are taken captive alive at his pleasure The course indeed of opposing Errors and false Spirits by Praying Preaching Writing is despised by them in whose furious and haughty minds Ure Seca Occide Burn Gût and Kill are alone of any signification that think Arise Peter kill and eat to be a Precept of more Use and Advantage unto them than all the Commands of Jesus Christ besides But the way proposed unto us by the Lord Jesus Christ himself walked in by his Holy Apostles and all the Ancient Holy Learned Writers of the Church is that which in these Matters we must and shall attend unto And that course which is particularly suited to obviate the Evil mentioned is to give a full plain evident Declaration from the Scripture of the
those to whom he wrote that in what was so preached unto them they had not followed cunningly devised Fables 2 Pet. 1. 16. For so were the Power and Coming of our Lord Jesus Christ then reported to be in the World What was preached concerning them was looked on as cunningly devised and artificially framed fables to inveagle and allure the People This the Apostle gives his Testimony against and withal appeals unto the Divine Assurance which they had of the Holy Truths delivered unto them v. 17 18 19 20. In like manner our Lord Jesus Christ himself having preached the Doctrine of Regeneration unto Nicodemus he calls it into Question as as thing incredible or unintelligible Joh. 3. 4. For whose Instruction and the Rebuke of his Ignorance he lets him know that he spake nothing but what he brought with him from Heaven from the Eternal Fountain of Goodness and Truth v. 11 12. 13. It is fallen out not much otherwise in this Matter Sect. 31 The Doctrine concerning the Spirit of God and his Work on the Souls of Men hath been preached in the World What he doth in convincing Men of Sin what in Working Godly Sorrow and Humiliation in them what is the exceeding Greatness of his Power which he puts forth in the Regeneration and Sanctification of the Souls of Men What are the supplys of Grace which he bestowes on them that do believe what Assistance he gives unto them as the Spirit of Grace and Supplications hath been preached taught and pressed on the minds of them that attend unto the Dispensation of the Word of the Gospel Answerable hereunto Men have been urged to try search examine them-selves as to what of this Work of the Holy Ghost they have found observed or had experience to have been effectually accomplished in or upon their own Souls And hereon they have been taught that the Great Concernments of their Peace Comfort and Assurance of their Communion among themselves as the Saints of God with many other Ends of their Holy Conversation do depend Nay it is and hath been constantly taught them that if there be not an effectual Work of the Holy Ghost upon their hearts that they cannot enter into the Kingdom of God Now these things and whatever is spoken in the Explication of them are by some called in Question if not utterly rejected Yea some look on them as cunningly devised Fables Things that some not long since invented and others have propagated for their Advantage Others say that what is delivered concerning them is hardly if at all to be understood by Rational Men being only empty Speculations about things wherein Christian Religion is little or not at all concerned Whereas therefore many very many have received these things as Sacred Truths and are perswaded that they have found them realized in their own Souls so that into their Experience of the work of the Holy Spirit of God in them and upon them according as it is declared in the Word all their Consolation and Peace with God is for the most part resolved as that which gives them the best Evidence of their Interest in him who is their Peace and whereas for the Present they do believe that unless these things are so in and with them they have no Foundation to build an Hope of Eternal Life upon it cannot but be of indispensible necessity unto them to examine and Search the Scripture diligently whether these things be so or no. For if there be no such Work of the Spirit of God upon the Hearts of Men and that indispensibly necessary to their Salvation if there are no such Assistances and supplys of Grace needful unto every Good Duty as wherein they have been instructed then in the whole course of their Profession they have only been seduced by cunningly devised Fables their deceived hearts have fed upon ashes and they are yet in their Sins It is then of no less consideration and Importance than the eternal welfare of their Souls immediately concerned therein can render it that they diligently trye examine and search into these things by the safe and infallible Touchstone and Rule of the Word whereon they may must and ought to venture their Eternal Condition I know indeed that most Believers are so far satisfyed in the Truth of these things and their own Experience of them that they will not be moved in the least by the Oppositions which are made unto them and the scorn that is cast upon them For he that beleiveth on the Son of God hath the witness in himself 1 Joh. 5. 10. But yet as Luke wrote his Gospel to Theophilus that he might know the certainty of those things wherein he had been instructed Luke 1. 4. that is to confirm him in the Truth by an Addition of new Degrees of Assurance unto him so it is our Duty to be so far excited by the Clamorous Oppositions that are made unto the Truths which we Profess and in whose being such we are as much concerned as our Souls are worth to compare them diligently with the Scripture that we may be the more fully confirmed and established in them And upon the Examination of the whole matter I shall leave them to their option as Elijah did of Old if Jehovah be God serve him and if Baal be God let him be worshipped If the things which the Generality of Professors do believe and acknowledg concerning the Spirit of God and his Work on their Hearts his Gifts and Graces in the Church with the manner of their Communication be for the substance of them wherein they all generally agree according to the Scripture taught and revealed therein on the same terms as by them received them may they abide in the Holy Profession of them and rejoyce in the Consolations they have received by them But if these things with those other which in the Application of them to the Souls of Men are directly and necessarily deduced and to be deduced from them are all but vain and useless Imaginations it is high time the Minds of Men were disburthened of them The Name and Titles of the HOLY SPIRIT CHAP. II. 1. Of the Name of the Holy Spirit 2. Various Uses of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Wind or any thing invisible with a sensible Agitation 3. Amos 4. 14. Mistakes of the Antients rectified by Hierom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metaphorically for vanity 6. Metonymically for the part or quarter of any thing 7. For our Vital Breath The Rational Soul The Affections Angels good and bad 8. Ambiguity from the Use of the Word how to be removed Rules concerning the Holy Spirit The Name Spirit how peculiar and appropriate unto him Why he is called the Holy Spirit Whence called the Good Spirit The Spirit of God The Spirit of the Son Acts 2. 33. 1 Pet. 1. 10 11. explained 1 John 4. 3. vindicated Sect. 1 BEfore we ingage into the consideration of the
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
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
sense and meaning whereof a Natural Man may understand And in the due investigation of this sense and judging thereon concerning Truth and Falshood lies that use of Reason in religious things which some would ignorantly confound with an Ability of discerning Spiritual things in themselves and their own proper Nature This therefore is granted but it is denyed that a Natural Man can receive the things themselves There is a wide difference between the Mind 's receiving Doctrines Notionally and its receiving the things taught in them really The first a Natural Man can do It is done by all who by the use of outward means do know the Doctrine of the Scripture in distinction from ignorance falshood and errour Hence Men Unregenerate are said to know the way of Righteousness 2 Pet. 2. 21. that is Notionally and Doctrinally for Really saith our Apostle they cannot Hereon they profess that they know God that is the things which they are taught concerning him and his will whilst in works they deny him being abominable and disobedient Tit. 1. 16. Rom. 2. 17 18. In the latter way they only receive Spiritual things in whose Minds they are so implanted as to produce their real and proper Effects Rom. 12. 2. Ephes. 4. 22 23 24. And there are two things required unto the receiving of Spiritual things Really and as they are in themselves Sect. 29 1. That we discern assent unto them and receive him under an Apprehension of their conformity and agreeableness to the Wisdom Holiness and Righteousness of God 1 Cor. 1. 23 24. The Reason why men receive not Christ crucified as preached in the Gospel is because they see not a consonancy in it unto the Divine Perfections of the Nature of God Neither can any receive it until they see in it an Expression of Divine Power and Wisdom This therefore is required unto our receiving the things of the Spirit of God in a due manner namely that we spiritually see and discern their answerableness unto the Wisdom Goodness and Holiness of God wherein lyes the principal Rest and Satisfaction of them that really believe This a Natural man cannot do 2. That we discern their suitableness unto the great Ends for which they are proposed as the means of accomplishing Unless we see this clearly and distinctly we cannot but judg them Weakness and Foolishness These Ends being the Glory of God in Christ with our Deliverance from a state of sin and misery with a Translation into a state of Grace and Glory unless we are acquainted with these things and the aptness and fitness and Power of the things of the Spirit of God to effect them we cannot receive them as we ought and this a Natural Man cannot do And from these considerations unto which sundry others of the like nature might be added it appears how and whence it is that a Natural Man is not capable of the things of the Spirit of God Sect. 29 Secondly it must be observed that there is or may be a two-fold Capacity or Ability of receiving knowing or understanding Spiritual things in the Mind of a Man 1. There is a Natural Power consisting in the suitableness and proportionableness of the faculties of the Soul to receive Spiritual things in the way that they are proposed unto us This is supposed in all the Exhortations Promises Precepts and Threatnings of the Gospel For in vain would they be proposed unto us had we not rational Minds and Understandings to apprehend their sence use and importance and also meet Subjects for the Faith Grace and Obedience which are required of us None pretend that men are in their Conversion to God like stocks and stones or bruit beasts that have no understanding For although the work of our Conversion is called a turning of stones into children of Abraham because of the greatness of the change and because of our selves we contribute nothing thereunto yet if we were every way as such as to the capacity of our natures it would not become the Wisdom of God to apply the means mentioned for effecting of that Work God is said indeed herein to give us an understanding 1 Joh. 5. 20. but the Natural Faculty of the Understanding is not thereby intended but only the Renovation of it by Grace and the actual exercise of that Grace in apprehending Spiritual things There are two Adjuncts of the Commands of God 1. That they are equal 2. That they are Easy or not grievous The former they have from the nature of the things commanded and the fitness of our Minds to receive such Commands Ezek. 28. 25. The latter they have from the dispensation of the Spirit and Grace of Christ which renders them not only possible unto us but easy for us Some pretend that whatever is required of us or prescribed unto us in a way of Duty that we have a Power in and of our selves to perform If by this Power they intend no more but that our Minds and the other rational Faculties of our Souls are fit and meet as to their natural Capacity for and unto such Acts as wherein those duties do consist it is freely granted For God requires nothing of us but must be acted in our Minds and Wills and which they are naturally meet and suited for But if they intend such an active Power and Ability as being excited by the Motives proposed unto us can of it self answer the Commands of God in a due manner They deny the Corruption of our Nature by the entrance of sin and render the Grace of Christ useless as shall be demonstrated 2. That is or may be a Power in the Mind to discern Spiritual things whereby it is so able to do it as that it can immediately exercise that Power in the Spiritual discerning of them upon their due Proposal unto it that is Spiritually as a man that hath a Visive Faculty sound and entire upon the due proposal of visible Objects unto him can discern and see them This Power must be Spiritual and Supernatural For whereas to receive Spiritual things Spiritually is so to receive them as really to believe them with Faith Divine and Supernatural to love them with Divine Love to conform the whole Soul and Affection unto them Rom. 6. 17. 2. Cor. 3. 18. no Natural Man hath power so to do This is that which is denied in this place by the Apostle Wherefore between the Natural Capacity of the Mind and the Act of Spiritual Discerning there must be an interposition of an Effectual Work of the Holy Ghost inableing it thereunto 1 Joh. 5. 20 1 Cor. 4. 6. Sect. 31 Of the Assertion thus laid down and explained the Apostle gives a double Reason the first taken from the Nature of the things to be known with respect unto the Mind and Understanding of a Natural Man the other from the Way or Manner whereby alone Spiritual things may be acceptably discerned 1. The first Reason taken from the Nature of the things
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.
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
the swelling pride of Mankind And in the Example of Alipius we have an Instance how variously God is pleased to effect this Work in Men carrying some through strong Convictions deep Humiliations great Distresses and perplexing Terrors of Mind before they come to Peace and Rest leading others gently and quietly without any visible disturbances unto the saving Knowledge of himself by Jesus Christ. Sect. 30 Secondly A second thing which befalls Men under this Work of Conviction is a dread and fear as to their Eternal Condition There doth befal them an apprehension of that Wrath which is due to their Sins and threatned in the Curse of the Law to be inflicted on them This fills them with afflictive Perturbations of Mind with Dread and Terror Consternation and Humbling of their Souls thereon And what befalls the Minds of Men on this account is handled by some distinctly under the Names or Titles of Dolor legalis timor servilis attritio mentis compunctio cordis humiliatio animae Legal sorrow servile fear attrition of Mind compunction and humiliation and the like And as these things have been handled most of them by Modern Divines and cast into a certain series and dependance on one another with a discovery of their Nature and Degrees and how far they are required in order unto sincere Conversion and sound Believing so they are all of them treated on in their way by the School-men as also they were before them by many of the Fathers The charge therefore of Novelty which is laid by some against the Doctrine of these Things ariseth from a fulsome mixture of Ignorance and Confidence Whether therefore all things that are delivered concerning these things be right or no sure enough I am that the whole Doctrine about them for the substance of it is no newer than the Gospel and that it hath been taught in all Ages of the Church What is needful to be received concerning it I shall reduce to the ensuing Heads Sect. 31 1. Conviction of Sin being ordinarily by the Law either immediately or by Light and Truth thence derived there doth ordinarily accompany it a deep sense and apprehension of the eternal danger which the Soul is lyable unto on the account of the guilt of the Sin whereof it is convinced For the Law comes with its whole Power upon the Mind and Conscience Men may be partial in the Law the Law will not be partial It doth not only convince by its Ligh◠but also at the same time condemns by its Authority For what the Law speaks it speaks unto them that are under the Law It takes Men under its Power and then shutting them under Sin it speaks unto them in great severity This is called the coming of the Commandment and slaying of a Sinner Rom. 7. 9. 2. This Apprehension will ordinarily ingenerate disquieting and perplexing Affections in the Minds of Men nor can it be otherwise where it is fixed and prevalent As 1. Sorrow and Shame for and of what they have done Shame was the first thing wherein Conviction of Sin discovered it self Gen. 3. 7. And Sorrow alwayes accompanieth it Acts 2. 36. Hearing these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were pierced with perplexing Grief in their Heart Their eyes are opened to see the Guilt and Sense of Sin which pierceth them through with dividing Sorrow 2. Fear of Eternal Wrath This keeps the Soul in bordage Heb. 2. 14. and is accompanied with torment The Person so convinced believes the threatning of the Law to be true and trembles at it An eminent Instance whereof we have in our first Parents also Gen. 3. 16. 3. Perplexing unsatisfactory Enquiries after Means and Ways for deliverance out of this present Distress and from future Misery What shall we do What shall we do to be saved is the restless enquiry of such Persons Mich. 6. 8. Acts 2. Acts. 14. 3. These things will assuredly put the Soul on many Duties as Prayer for Deliverance Abstinence from Sin endeavours after a general change of Life in all which and the like this Conviction puts forth and variously exerciseth its power Sect. 32 4. We do not ascribe the Effects intended unto the meer working of the Passions of the Minds of Men upon the rational Consideration of their State and Condition which yet cannot but be grievous and afflictive These Things may be so proposed unto Men and pressed on them as that they shall not be able to avoid their Consideration and the Conclusions which naturally follow on them And yet they may not be in the least affected with them as we see by experience Wherefore we say moreover that the Law or the Doctrine of it when the Consciences of Men are effectually brought under its Power is accompanied with a secret Vertue from God called a Spirit of Bondage which causeth a sense of the Curse of it to take a deep impression on the Soul to fill it with fear and dread yea sometimes with horror and despair This the Apostle calls the Spirit of Bondage unto Fear Rom. 8. 15. and declares at large how all that are under the Law that is the convincing and condemning Power of it are in bondage nor doth the Law in the Administration of it lead or gender unto any thing else but Bondage Gal. 4. 22 23 24. Sect. 33 5. The substance of these things is ordinarily found in those who are converted unto God when grown up unto the use of Reason and capable of Impressions from external Administrations Especially are they evident in the Minds and Consciences of such as have been engaged in any open sinful couse or practice But yet no certain Rule or Measure of them can be prescribed as necessary in or unto any antecedaneously unto Conversion To evince the Truth hereof two things may be observed 1. That Perturbations Sorrows Dejections Dread Fears are no Duty unto any only they are such things as sometimes ensue or are immitted into the Mind upon that which is a Duty indispensible namely conviction of Sin They belong not to the Precept of the Law but to its Curse They are no part of what is required of us but of what is inflicted on us There is a Gospel-Sorrow and Humiliation after believing that is a Duty that is both commanded and hath Promises annexed unto it But this Legal Sorrow is an Effect of the Curse of the Law and not of its Command 2. God is pleased to exercise a Prerogative and Sovereignty in this whole Matter and deals with the Souls of Men in unspeakable variety Some he leads by the Gates of Death and Hell unto Rest in his Love like the People of old through the waste and howling Wilderness into Canaan and the Paths of others he makes plain and easie unto them Some walk or wander long in Darkness in the Souls of others Christ is formed in the first gracious Visitation Sect. 34 6. There is as was said no certain Measure or Degree of these Accidents or
Light that shines by the Gospel from Jesus Christ into our Souls begins to undeceive us in this matter And there is no greater Evidence of our receiving an Evangelical Baptisme or of being baptized into the spirit of the Gospel than the clear Compliance of our minds with the Wisdom of God herein When we find such constraining motives unto Holiness upon us as will not allow the least subducting of our Souls from an universal attendance unto it purely on the Ends of the Gospel without respect unto those now discarded it is an Evidence that the Wisdom of God hath prevailed against that of the flesh in our minds Wherefore Holiness with the fruits of it with respect unto their proper Ends which shall afterwards be declared is all that God requireth of us And this he declares in the tenor of the Covenant with Abraham Gen. 17. 1. I am God Almighty walk before me and be thou perfect This is that and this is all that I require of thee namely thy Holy Obedience for all other things wherein thou art concerned I take them all upon my own Almighty Power or All-sufficiency as he sayes elsewhere that the whole of Man is to fear God and keep his Commandements And the consideration hereof taken singly and by its self is sufficient with all that have any regard unto God or their own Eternal welfare to convince them of what importance these things are unto them Sect. 13 6 But neither yet are we left in this matter merely under the Authority of Gods Command with an Expectation of our complyance with it from our own Ability and Power God moreover hath promised to sanctifie us or to work this Holiness in us the Consideration whereof will give us yet a nearer Prospect into its nature He that requires it of us knows that we have it not of our selves When we were in our best condition by nature in the state of Original Holiness vested with the Image of God we preserved it not And is it likely that now in the state of lapsed and depraved nature it is in our own power to restore our selves to re-introduce the Image of God into our Souls and that in a far more eminent manner than it was at first created by God What needed all that Contrivance of Infinite Wisdom and Grace for the Reparation of our nature by Jesus Christ if Holiness wherein it doth consist be in our own Power and educed out of the natural faculties of our Souls There can be no more fond Imagination befall the minds of men than that defiled Nature is able to cleanse it self or depraved Nature to rectifie it self or we who have lost that Image of God which he created in us and with us should create it again in our selves by our own endeavours Wherefore when God commandeth and requireth us to be Holy he commands us to be that which by nature and of our selves we are not and not only so but that which we have not of our selves a Power to attain unto Whatever therefore is absolutely in our own Power is not of that Holiness which God requireth of us For what we can do our selves there is neither Necessity nor Reason why God should promise to work in us by his Grace And to say that what God so promiseth to work he will not work or effect indeed but only perswade and prevail with us to do it is through the pride of Unbelief to defie the Truth and Grace of God and with the Spoyls of them to adorn our own Righteousness and Power Now God hath multiplyed his Promises to this purpose so that we shall need to call over only some of them in way of Instance Jerem. 31. 33. I will put my Law in your inward parts and write it in your hearts and will be your God and ye shall be my People Chap. 32. 39 40. I will give them one Heart and one Way that they may fear me for ever and I will put my fear in their Hearts that they shall not depart from me Ezek. 36. 26 27. A new Heart will I give you and a new Spirit will I put within you and I will take away the stony Heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Judgments and do them V. 25. I will sprinkle clean water upon you and you shall be clean from all your filthiness V. 29. I will also save you from all your uncleanness The whole of our Sanctification and Holiness is comprized in these Promises To be cleansed from the Defilements of sin whatever they be to have an Heart inclined disposed enabled to fear the Lord alwayes and to walk in all his Wayes and Statutes accordingly with an internal habitual Conformity of the whole Soul unto the Law of God is to be sanctified or to be Holy And all this God promiseth directly to work in us and to accomplish himself In the Faith of these Promises and for the fulfilling of them the Apostle prayeth for the Thessalonians as we observed at our Entrance That the God of Peace himself would sanctifie them throughout whereby their whole Spirits Souls and Bodies might be preserved blameless to the coming of Jesus Christ. And hence is evident what we before observed that what is absolutely in our own power is not of the nature of nor doth necessarily belong unto Holiness whatever it be The best of the Intellectual or Moral Habits of our minds which are but the natural Improvement and Exercise of our facultyes neither are nor can be our Holiness nor do the best of our Moral Duties as meerly and only so belong thereunto By these Moral Habits and Duties we understand the Powers Faculties or Abilities of our Souls exercised with respect and in Obedience unto the Commands of God as excited perswaded and guided by outward Motives Rules Arguments and Considerations Plainly all the Power we have of our selves to obey the Law of God and all that we do in the pursuit and exercise of that Power upon any Reasons Motives or Considerations whatever which may all be resolved into fear of Punishment and hope of Reward with some present satisfactions of mind on the Account of Ease in Conscience within or outward Reputation whether in Abstinence from sin or the Performance of Duties are intended hereby and are not that Holiness which we enquire after And the Reason is plain even because those things are not wrought in us by the power of the especial Grace of God in the pursuit of the especial Promise of the Covenant as all true Holiness is If any shall say that they are so wrought in us they do expresly change the nature of them For thereby those Powers would be no more natural but supernatural and those Dutyes would be no more meerly Moral but Evangelical and spiritual which is to grant all we contend for
with them at the great Day Would we prevent all these fatal evils would we engage in a reall thriving everlasting Holiness let our first business be to secure a Relation unto Jesus Christ without which nothing of it will ever be attained To close this discourse I shall only from it obviate a putid Calumny cast by the Papists Quakers and others of the same Confederacy against the Grace of God upon the Doctrine of the free Justification of a sinner through the Imputation of the Righteousness of Christ. For with a shameless Impudence they clamour on all by whom it is asserted as those who maintain Salvation to be attained through a meer External Imputation of Righteousness whilest those so saved are unclean and unholy as the Quaker or negligent of the Dutyes of Righteousness and Obedience as the Papists and others slanderously report For the frontless impudence of this Calumny is sufficiently evident from hence that as we assert Sanctification and Holiness to be peculiar only unto Believing justified Persons that is that Faith and Holiness are inseparable habitually or actually or in both regards so in like manner that all such Persons are infallibly sanctified and made Holy Sect. 7 All Believers and only Believers being sanctified and made Holy What it is that is sanctified in them or what is the proper Seat and Subject of this Work is in the next place to be declared For it is not a meer External Denomination as things were called Holy under the Old Testament nor any transient Act nor any series or Course of Actions that we plead about but that which hath as a reall Being and Existence so a constant abiding or Residence in us Hence he that is Holy is alwayes so whether he be in the Actual Exercise of the Dutyes of Holiness or no though an Omission of any of them in their proper season is contrary unto and an impeachment of Holiness as to its Degrees Now this subject of Sanctification is the Entire Nature or whole Person of a Believer It is not any one Faculty of the Soul or Affection of the Mind or Part of the Body that is sanctified but the whole Soul and Body or the entire Nature of every Believing Person And hereby is the Work of Sanctification really distinguished from any other meer common Work which may represent it or pretend unto it For all such Works are partiall either they are in the Mind only by Light and Notions of Truth or on the Affections only in Zeal and Devotion or on the Mind and Conscience in the Convictions of Sin and Duty but further they proceed not But true Holiness consists in the Renovation of our whole Persons which must be demonstrated 1 That our entire Nature was Originally created in the Image of God I have proved before and it is by all acknowledged Our whole Souls in the Rectitude of all their Faculties and Powers in order unto the Life of God and his Enjoyment did bear this Image Nor was it confined unto the Soul only The Body also not as to its shape figure or natural use but as an Essential part of our Natures was interested in the Image of God by a Participation of Original Righteousness Hence the whole Person was a meet Principle for the Communication of this Image of God unto others by the means of Natural Propagation which is an act of the entire Person For a Person created and abiding in the Image of God begetting another in his own Image and Likeness had by vertue of the Covenant of Creation begotten him in the Image of God also that is had communicated unto him a Nature upright and pure 2 By the Entrance of sin this Image of God so far as it was our Righteousness and Holiness before him was utterly defaced and Lost. This also I have sufficiently evidenced before It did not depart from any one Power Part or Faculty of our Souls but from our whole Nature Accordingly the Scripture describes 1 the Depravation of our Natures distinctly in all the Powers of it In particular the Corruption that ensued on our Minds Wills and Affections upon the loss of the Image of God I have before declared and vindicated And 2 in reference unto the first Actings of all these Faculties in things Moral and Spiritual the Scripture addes that all the Thoughts and Imaginations of our Hearts are evil and that continually Gen. 6. 5. All the Original first Actings of the Powers of our Souls in or about things Rational and Morall are alwayes evil For an evil tree cannot bring forth good fruit That which is lame and distorted can act nothing that is straight and regular Hence 3 All the Outward Actions of Persons in this State and Condition are evil unfruitfull works of Darkness And not only so but the Scripture 4 in the Description of the Effects of this Depravation of our Nature calls in the Body and the members of it unto a partnership in all this Obliquity and Sin The members of the Body are Servants unto Vncleanness and Iniquity Rom. 6. 19. And the engagement of them in all the Course and Actings of Depraved Nature is particularly declared by our Apostle out of the Psalmist Rom. 3. 12 13 14 15. They are all gone out of the way they are together become unprofitable there is none that doth good no not one Their throat is an open sepulchre with their tongues they have used deceit the poyson of Asps is under their lips whose mouth is full of cursing and bitterness their feet are swift to shed blood in all wayes of evil This being the State of our whole Nature in its Depravation our Sanctification wherein alone its Reparation in this Life doth consist must equally respect the whole Some suppose that it is our Affections only in their Deliverance from corrupt Lusts and Prejudices with their direction unto Heavenly Objects that are the Subject of this Work For the Mind or rational Intellectual Power of the Soul is in its self they say pure noble untainted and needs no other Ayd but to be delivered from the Prejudices and Obstructions of its Operations which are cast upon it by the Engagements and Inclinations of corrupt Affections and a vitious course of Conversation in the World received by uninterrupted Traditions from our Fathers from whence it is not able to extricate or deliver it self without the Aid of Grace But they have placed their Instance very unhappily For among all things that belong unto our Nature there is not any one which the Scripture so chargeth this Depravation of it upon as the Mind This in particular is said to be fleshly to be Enmity against God to be filled with Vanity Folly and Blindness as we have at large before evinced Nor is there any thing concerning which the Work of Sanctification and Renovation is so expressly affirmed as it is concerning the Mind It is declared by the Renovation of our Minds Rom. 12. 2. or being Renewed in
the spirit of our Minds Ephes. 4. 23. that we put on the New man that is renewed in knowledge Col. 3. 10. with other Expressions of the like nature It is therefore our Entire Nature that is the Subject of Evangelical Holiness For to manifest in particulars 1 Hence it is called the New Man Ephes. 4. 24. Put on the New Man which after God is created in Righteousness and Holiness As the Principle of Sin and corrupted Nature in us is called the Old Man for no other Reason but that it possesseth all the Active Powers of the whole Man so that he neither doth nor can do any thing but what is influenced thereby so this Principle of Holiness in us the Renovation of our Natures is called the New Man because it possesseth the whole Person with respect unto its proper Operations and Ends. And it extends it self as large as the Old Man or the Depravation of our Natures which takes in the whole Person Soul and Body with all their Faculties and Powers 2 The Heart in the Scripture is taken for the whole Soul and all the Faculties of it as they are one Common Principle of all Morall Operations as I have proved before Whatever therefore is wrought in and upon the Heart under this Consideration is wrought upon the whole Soul Now this is not only said to be affected with this Work of Sanctification or to have Holiness wrought in it but the principal Description that is given us of this Work consists in this that therein and thereby a New Heart is given unto us or created in us as it is expressed in the Promise of the Covenant This therefore can be nothing but the possessing of all the Powers and Faculties of our Souls with a New Principle of Holiness and Obedience unto God 3 There is especial mention made of the effecting of this Work on our Souls and Bodies with their Powers and Faculties distinctly This I have already proved in the Declaration of the Work of our Regeneration or Conversion to God which is only preserved cherished improved and carryed on to its proper End in our Sanctification The Nature also of that spiritual Light which is communicated unto our Minds of Life unto our Wills of Love unto our Affections hath been declared Therefore doth it follow thence unavoidably that the whole Person is the Subject of this Work and that Holiness hath its residence in the whole Soul entirely 4 We need goe no further for the proof hereof than unto that Prayer of the Apostle for the Thessalonians which we insisted on at the beginning of this Discourse 1 Thess. 5. 23. The God of Peace himself sanctifie you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout that is in your whole Natures or Persons in all that you are and doe that you may not in this or that part but be every whit clean and Holy throughout And to make this the more evident that we may know what it is which he prayes may be sanctified and thereby preserved blameless to the coming of Christ he distributes our whole Natures into the two Essential parts of Soul and Body And in the former he considereth two things 1 the Spirit 2 the Soul peculiarly so called And this distinction frequently occurrs in the Scripture wherein that by the Spirit the Mind or Intellectual Faculty is understood and by the Soul the Affections is generally acknowledged and may evidently be proved These therefore the Apostle prayes may be sanctified and preserved Holy throughout and entirely and that by the Infusion of an Habit of Holiness into them with its Preservation and Improvement whereof more afterwards But this is not all Our Bodyes are an Essential part of our Natures and by their union with our Souls are we constituted individual Persons Now we are the Principles of all our Operations as we are Persons Every Moral Act we do is the Act of the whole Person The Body therefore is concerned in the Good and Evil of it It became a subject of the Depravation of our Nature by Concomitancy and Participation and is considered as one entire Principle with the Soul of communicating Original Defilement from Parents unto Children Besides it is now subject in that Corruption of its Constitution which it is fallen under as a punishment of sin unto many disorderly Motions that are Incentives and Provocations unto sin Hence sin is said to reign in our mortal Bodyes and our Members to be servants unto unrighteousness Rom. 6. 12. 19. Moreover by its Participation in the Defilement and Punishment of sin the Body is disposed and made obnoxious unto Corruption and Destruction For Death entred by Sin and no otherwise On all these Accounts therefore it is necessary on the other hand that the Body should be interested in this Work and Priviledge of Sanctification and Holiness And so it is 1 By Participation For it is our Persons that are sanctified and made Holy sanctifie them throughout and although our Souls are the first proper Subject of the infused Habit or Principle of Holiness yet our Bodyes as essential parts of our Natures are Partakers thereof 2 By a peculiar Influence of the Grace of God upon them also as far as they have any influence into Moral Operations For the Apostle tells us that our Bodyes are Members of Christ 1 Cor. 3. 15. and so consequently have influences of Grace from him as our Head 3 In the Work of Sanctification the Holy Ghost comes and dwells in us And hereon our Bodyes are the Temple of the Holy Ghost which is in us 1 Cor. 3. 19. And the Temple of God is Holy although I confess this rather belongs unto the Holiness of peculiar Dedication unto God whereof we shall treat afterwards And hereby 1 are the Parts and Members of the Body made Instruments and Servants of Righteousness unto Holiness Rom. 6. 19. do become meet and fit for to be used in the Acts and Dutyes of Holiness as being made clean and sanctified unto God 2 Hereby are they disposed and prepared unto a blessed Resurrection at the Last Day which shall be wrought by the Spirit of Christ which dwelt in them and sanctified them in this Life Rom. 8. 10 11. Phil. 3. 20 21. 2 Cor. 4. 14 16 17. Our whole Persons therefore and in them our whole Natures are the Subject of this Work and true Holiness invests the whole of it Now whether this universal Investiture of our Nature in all the Faculties and Powers of it by a new Principle of Holiness and Obedience unto God whereby it is renewed unto his Image do belong unto that Morall Vertue which some so plead for as to substitute it in the Room of Gospel-Holiness they may do well to consider who are the Patrons of that Cause For if it doth not then doth not it self belong unto that Holiness which the Gospel teacheth requireth promiseth and communicates whatever else it be And moreover it is practically worthy consideration that men
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
Whatever we do of our selves in answer unto our Convictions is a Covering not a Cleansing And if we dye in this Condition unwashed uncleansed unpurified it is utterly impossible that ever we should be admitted into the Blessed Presence of the Holy God Rev. 21. 27. Let no man deceive you then with Vain Words It is not the doing of a few Good Works it is not an outward Profession of Religion that will give you an Access with Boldness and Joy unto God Shame will cover you when it will be too late Unless you are washed by the Spirit of God and in the Blood of Christ from the Pollutions of your Natures you shall not inherit the Kingdom of God 1 Cor. 6 9 10 11. Yea you will be an horrid spectacle unto Saints and Angels yea to your selves unto one another when the shame of your Nakedness shall be made to appear Isa. 66. 24. If therefore you would not persih and that Eternally if you would not perish as base defiled Creatures an abhorring unto all flesh Then when your Pride and your Wealth and your Beauty and your Ornaments and your Dutyes will stand you in no stead look out betimes after that only way of purifying and cleansing your Souls which God hath ordained But if you love your Defilements if you are proud of your Pollutions if you satisfie your selves with your outward Ornaments whether Moral of Gifts Dutyes Profession Conversation or Natural of Body Wealth Apparel Gold and Silver there is no Remedy you must perish for ever and that under the Consideration of the Basest and Vilest part of the Creation Sect. 11 Seeing this is the Condition of all by Nature if any one now shall enquire and ask what they shall doe what course they shall take that they may be cleansed according to the Will of God in Answer hereunto I shall endeavour to direct defiled Sinners by sundry steps and degrees in the Way unto the Cleansing Fountain There is a Fountain set open for Sin and Vncleanness Zech. 13. 1. But it falleth out with many as the Wise man speaketh The Labour of the Foolish wearyeth every one of them because he knoweth not how to goe to the City Eccles. 10. 15. Men weary themselves and pine away under their Pollutions because they cannot find the Way they know not how to go to the Cleansing Fountain I shall therefore direct them from First to Last according to the best skill I have 1. Labour after an Acquaintance with it to know it in its Nature and Effects Although the Scripture so abounds in the Assertion and Declaration of it as we have shewed and Believers find a sence of it in their Experience yet men in common take little Notice of it Somewhat they are affected with the Guilt of sin but little or not at all with its Filth So they can escape the Righteousness of God which they have provoked they regard not their unanswerableness unto his Holiness whereby they are Polluted How few indeed do enquire into the Pravity of their Natures that Vileness which is come upon them by the Loss of the Image of God or do take themselves to be much concerned therein How few do consider aright that Fomes and filthy Spring which is continually bubling up crooked perverse defiled Imaginations in their Hearts and influencing their Affections unto the Lewdness of depraved Concupiscence Who meditates upon the Holiness of God in a due Manner so as to ponder what we our selves ought to be how Holy how Upright how Clean if we intend to please him or enjoy him With what Appearances what Out-sides of things are most men satisfied Yea how do they please themselves in the shades of their own Darkness and Ignorance of these things when yet an unacquaintedness with this Pollution of sin is unavoidably ruinous unto their Souls See the Danger of it Revel 3. 16 17 18. Those who would be cleansed from it must first know it and although we cannot do so aright without some convincing Light of the Spirit of God yet are there Duties required of us in Order thereunto As 1 To Search the Scripture and to consider seriously what it declareth concerning the Condition of our Nature after the Loss of the Image of God Doth it not declare that it is shamefully naked destitute of all Beauty and Comeliness wholly polluted and defiled And what is said of that nature which is common unto all is said of every one who is Partaker of it Every one is gone aside every one is become altogether filthy or stinking Psal. 53. 3. This is the Glass wherein every man ought to Contemplate himself and not in foolish flattering Reflections from his own Proud Imaginations And he that will not hence learn his Natural Deformity shall live Polluted and dye Accursed 2 He who hath received the Testimony of the Scripture concerning his corrupted and polluted Estate if he will be at the Pains to trie and Examine himself by the Reasons and Causes that are assigned thereof will have a farther View of it When men read hear or are instructed in what the Scripture teacheth concerning the Defilement of Sin and giving some Assent to what is spoken without an Examination of their own state in particular or bringing their Souls unto that Standard and Measure they will have very little advantage thereby Multitudes learn that they are polluted by Nature which they cannot gainsay but yet really find no such thing in themselves But when men will bring their own Souls to the Glass of the Perfect Law and consider how it is with them in respect of that Image of God wherein they were at first created what manner of Persons they ought to be with respect unto the Holiness of God and what they are how Vain are their Imaginations how Disorderly are their Affections how Perverse all the Actings of their Minds they will be ready to say with the Leprous Man Vnclean unclean But they are but few who will take the pains to search their own Wounds it being a matter of smart and trouble to corrupt and carnal Affections Yet 3 Prayer for Light and Direction herein is required of all as a Duty For a Man to know himself was of Old esteemed the highest Attainment of Humane Wisdom Some men will not so much as enquire into themselves and some men dare not and some neglect the doing of it from spiritual sloth and other deceitfull Imaginations But he that would ever be purged from his sins must thus far make bold with himself and dare to be thus far Wise. And in the use of the Means before prescribed considering his own Darkness and the Treacheries of his Heart he is to pray fervently that God by his Spirit would guide and assist him in his search after the Pravity and Defilement of his Nature Without this he will never make any great or usefull Discoveries And yet the discerning hereof is the first Evidence that a Man hath received the least
a base and defiled Extraction have to boast of in themselves It is usual I confess for Vile men of the most Contemptible Beginnings when they are greatly exalted in the World to out-goe others in Pride and Elation of Mind as they are behind them in the Advantages of Birth and Education But this is esteemed a vile thing amongst men and it is but one Potsheard of the Earth boasting it self against another But when Believers shall consider what was their vile and polluted Estate with respect unto God when first he had regard unto them it will cause them to walk humbly in a deep sence of it or I am sure it ought so to doe God calls his People to self-Abasement not only from what they are but from what they were and whence they came So he ordained that Confession to be made by him that offered the First-fruits of his Fields and Possessions A Syrian ready to perish was my Father or a Syrian that is Laban was ready to destroy my Father a poor helpless man that went from one Countrey to another for Bread How is it of Soveraign Mercy that I am now in this State and Condition of Plenty and Peace Deut. 16. 4 5. And in particular God wonderfully binds upon them the sence of that defiled Natural Extraction whereof we speak Ezek. 16. 3 4 5. And when David upon his great Sin and his Repentance took in all humbling self-abasing Considerations here he fixeth the Head of them Psal. 51. 5. Behold I was shapen in Iniquity and in Sin did my Mother conceive me His Original natural defilement was that which in the First place influenced him into self-Abasement So our Apostle frequently calls the Saints to a Remembrance of their former Condition before they were purged Ephes. 2 11 12 13. 1 Cor. 6. 8 9. and therewith are the Minds of all true Believers greatly affected and greatly humbled When they consider what was their Natural State and Condition universally leprous and polluted with what Remainders of it do still abide it casts them on the Earth and causeth them to lay their mouths in the Dust. Hence proceed their great and deep Humiliations of themselves and Confessions of their own Vileness in their Prayers and Supplications Considering the Holiness of God with whom they have to doe unto whom they do approach they are no way able to express what low Thoughts and Apprehensions they have of themselves Even God himself doth teach them to use figurative Expressions whereby to declare their own Vileness by Nature which abound in the Scripture It is true all Declarations hereof in Prayer and Confession of Sin are derided and scorned by some who seem to understand nothing of these things yea to Glory that they do not Whatever is spoken to express as they are able to the deep sence any have of their Natural Defilement with the Remainder of it their shame and self-Abasement with respect unto the Holiness of God is reputed either as false and Hypocritical or that it containeth such things as for which men ought to be hanged such prodigious Impudence in proclaiming a sencelesness of the Holiness of God and of the Vileness of Sin have we lived to see and hear of But when we have to deal with God who puts no trust in his Servants and chargeth his Angels with Folly what shall we say What Lowliness becomes then who dwell in Houses of Clay whose Foundation is in the Dust and who are crushed before the Moth 2 That Initial Deliverance which Believers have from their Original Pollution of Sin is a Matter and Cause of everlasting Thankfulness When our Lord Jesus Christ cleansed the Ten Lepers he manifests how much it was their Duty to return unto him with their thankfull Acknowledgement though Nine of them failed therein Luke 17. 17. And when of Old any one was cleansed from a carnal Defilement there was an Offering enjoyned him to testifie his Gratitude And indeed the Consideration hereof is that which in an eminent manner influenceth the Minds of Believers in all their Gratefull Ascriptions of Glory Honour and Praise to Jesus Christ. To him say they who loved us and washed us from our sins in his own Blood to him be Glory and Dominion for ever and ever Revel 1. 5 6. And there are three Things which concurr to this Duty 1 A due Valuation of the Causes and Means of our Purification namely the sprinkling of the Blood of Christ in the Sanctification of the Spirit As these alone have effected this great Work so they alone were able so to doe Had we not been washed in the Blood of Christ we must have lived and dyed in our Pollutions and have lain under them to Eternity For the Fire of Hell will never purge the Defilements of sin much less will the fictitious Fire of Purgatory cleanse any from them How ought we then to prize value and admire both the Vertue or Efficacy of the Blood of Christ and the Love from whence it was given for us and is applyed unto us And because this Valuation and Admiration are Acts of Faith the very Work it self also of cleansing our Souls is carryed on by them For by the Exercise of Faith do we continually derive Vertue from Christ to this purpose as the Woman did by touching of his Garment for the stopping of her Issue of Blood 2 Inward Joy and Satisfaction in our Freedom from that shame which deprived us of all Boldness and Confidence in God This Internal Joy belongs unto the Duty of Thankfulness For therein is God glorified when we are graciously sensible of the Effects of his Love and Kindness towards us Every Grace then glorifies God and expresseth our Thankfulness for his Love when a Soul finds it self really affected with a sence of its being washed from all its loathsome Defilements in the Blood of Christ and being thereby freed from discouraging oppressing shame to have Filial Boldness in the presence of God 3 Acknowledgment in a way of Actual Prayse Sect. 15 Again We have declared not only that there is in our Natural Frame and Spiritual Constitution a Discrepancy to the Holiness of God and consequently an universal Defilement but that there is from its Pravity and Disorder a Pollution attending every actual Sin whether internal of the Heart and Mind only or external in Sin perpetrated averse to Holiness and contrary to the carrying on of the Work of Sanctification in us And sundry things Believers whose Concernment alone this is may learn from hence also As 1 How they ought to Watch against Sin and all the Motions of it though never so secret They all of them defile the Conscience And it is an Evidence of a Gracious Soul to be watchfull against sin on this Account Convictions will make men wary where they are prevalent by continual Representations of the Danger and Punishment of sin And these are an allowable Motive to Believers themselves to abstain from it in all
known Instances The Consideration of the Terrour of the Lord the Use of the Threatnings both of the Law and Gospel declare this to be our Duty Neither let any say that this is servile fear that Denomination is taken from the frame of our Minds and not from the Object feared When men so fear as thereon to be discouraged and to encline unto a Relinquishment of God Duty and Hope that Fear is servile whatever be the Object of it And that Fear which keeps from Sin and excites the Soul to cleave more firmly to God be the Object of it what it will is no servile Fear but an holy Fear of due Reverence unto God and his Word But this is the most genuinely gracious fear of sin when we dread the defilement of it and that Contrariety which is in it to the Holiness of God This is a Natural Fruit of Faith and Love And this Consideration should alwayes greatly possess our Minds and the truth is if it do not so there is no assured Preservative against sin For together with an Apprehension of that spiritual Pollution wherewith sin is accompanyed Thoughts of the Holiness of God of the Care and Concernment of the sanctifying Spirit of the Blood of Christ will continually abide in our Minds which are all efficaciously preservative against Sin I think that there is no more forceable Argument unto Watchfulness against all sin unto Believers in the whole Book of God than that which is mannaged by our Apostle with especial respect unto one kind of sin but may in Proportion be extended unto all 1 Cor. 3. 16 17. Chap. 6. 15 19. Moreover where this is not where the Soul hath no respect to the Defilement of sin but only considers how it may shift with the Guilt of it innumerable things will interpose partly arising from the abuse of Grace partly from Carnal Hopes and foolish Resolutions for after-times as will set it at Liberty from that watchfull Diligence in universal Obedience which is required of us The Truth is I do not believe that any one that is awed only with respect to the Guilt of sin and its Consequents doth keep up a firm Integrity with regard to inward and outward actings of his Heart and Life in all things But where the Fear of the Lord and of Sin is influenced by a deep Apprehension of the Holiness of the one and the Pollution that inseparably attends the other there is the Soul kept alwayes upon its best Guard and Defence 2 How we ought to walk humbly before the Lord all our Dayes Notwithstanding our utmost Watchfulness and Diligence against sin there is yet no man that liveth and sinneth not Those who pretend unto a Perfection here as they manifest themselves to be utterly ignorant of God and themselves and despise the Blood of Christ so for the most part they are left visibly and in the sight of men to confute their own Pride and Folly But to what purpose is it to hide our selves from our selves when we have to do with God God knows and our own Souls know that more or less we are defiled in all that we doe The best of our Works and Duties brought into the presence of the Holiness of God are but as filthy raggs And Man even every man of himself drinketh in Iniquity like water Our own Cloaths are ready to defile us every day Who can express the Motions of Lust that are in the Flesh the irregular actings of Affections in their inordinate risings up to their Objects the Folly of the Imaginations of our Hearts and Minds which as far as they are not Principled by Grace are only evil and that continually with the vanity of our Words yea with a mixture of much corrupt Communications all which are defiling and have Defilements attending of them I confess I know not that my Heart and Soul abhorrs any Eruption of the Diabolical pride of man like that whereby they reproach and scoff at the deepest Humiliations and self-Abasements which poor sinners can attain unto in their Prayers Confessions and Supplications Alas that our Nature should be capable of such a Contempt of the Holiness of God such an Ignorance of the infinite distance that is between him and us and be so senceless of our own Vileness and of the abominable Filth and Pollution that is in every Sin as not to tremble at the despising of the lowest Abasements of poor sinners before the Holy God Behold his Soul which is lifted up is not upright in him but the Just shall live by his Faith 3 How we ought continually to endeavour after the wasting of Sin in the Root and Principle of it There is a Root of sin in us which springs up and defiles us Every man is tempted that is chiefly and principally of his own Lust and seduced and then when Lust hath conceived it bringeth forth Sin It is the Flesh that lusteth against the Spirit and which bringeth forth corrupted and corrupting polluted and polluting Fruits This Principle of Sin of Aversation from God of Inclination unto things Sensual and Present however wounded weakened dethroned impaired yet still abides in all Believers And it is the Foundation the Spring the Root the next Cause of all sin in us which tempts enticeth draws aside conceives and brings forth And this hath in us all more or less degrees of Strength Power and Activity according as it is more or less mortified by Grace and the Application of the Vertue of the Death of Christ unto our Souls And according to its strength and power so it abounds in bringing forth the defiled Acts of sin Whilest this retains any considerable Power in us it is to no purpose to set our selves meerly to watch against the Eruptions of Actual sins in the Frames of our Hearts in the Thoughts of our Minds or outward Actions If we would preserve our selves from multiplying our Defilements if we would continually be perfecting the Work of Holiness in the Fear of the Lord it is this we must set our selves against The Tree must be made good if we expect good Fruit and the evil Root must be digged up or evil Fruit will be brought forth That is our main Design should be to crucifie and destroy the Body of the sins of the flesh that is in us the Remainders of the Flesh or In-dwelling sin by the Wayes and Means which shall afterwards be declared 4 Hence also is manifest the Necessity we have of continual Applications to Jesus Christ for cleansing Vertue from his Spirit and the sprinkling of his Blood on our Consciences in the Efficacy of it to purge them from dead works We defile our selves every day and if we go not every day to the Fountain that is open for sin and for uncleanness we shall quickly be all over Leprous Our Consciences will be filled with dead Works so that we shall no way be able to serve the Living God unless they are daily purged out How
Explanation of it I shall only add three things 1 That this Habit or Principle thus wrought and abiding in us doth not if I may so say Firm its own Station or abide and continue in us by its own natural Efficacy in adhering unto the Faculties of our Souls Habits that are acquired by many Actions have a natural Efficacy to preserve themselves untill some Opposition that is too hard for them prevail against them which is frequently though not easily done But this is preserved in us by the constant powerfull Actings and Influence of the Holy Ghost He which works it in us doth also preserve it in us And the Reason hereof is because the Spring of it is in our Head Christ Jesus it being onely an Emanation of Vertue and Power from him unto us by the Holy Ghost if this be not actually and alwayes continued whatever is in us would dye and wither of its self See Ephes. 4. 16. Col. 3. 3. Joh. 4. 14. It is in us as the Fructifying Sap is in a Branch of the Vine or Olive It is there really and formally and is the next Cause of the Fruit-bearing of the Branch But it doth not live and abide by its self but by a continual Emanation and Communication from the Root Let that be intercepted and it quickly withers So is it with this Principle in us with respect unto its Root Christ Jesus 2 Though this Principle or Habit of Holiness be of the same kind or Nature in all Believers in all that are sanctified yet there are in them very distinct Degrees of it In some it is more strong lively vigorous and flourishing in others more weak feeble and unactive and this in so great variety and on so many Occasions as cannot here be spoken unto 3 That although this Habit and Principle is not acquired by any or many Acts of Duty or Obedience yet is it in a way of Duty preserved encreased strengthened and improved thereby God hath appointed that we should live in the Exercise of it and in and by the Multiplication of its Acts and Duties is it kept alive and stirred up without which it will be weakened and decay Sect. 11 This being what I intend as to the Substance of it we must in the next place shew That there is such a spiritual Habit or Principle of spiritual Life wrought in Believers wherein their Holiness doth consist Some few Testimonies of many shall suffice as to its present Confirmation The Work of it is expressed Deut. 30. 6. The Lord thy God will Circumcise thy Heart to love the Lord thy God with all thy Heart and all thy Soul that thou mayest live The End of Holiness is that we may live and the principal Work of Holiness is to love the Lord our God with all our Hearts and Souls And this is the Effect of Gods circumcising our Hearts without which it will not be Every Act of Love and Fear and consequently of every Duty of Holiness whatever is consequential unto Gods circumcising of our Hearts But it should seem that this Work of God is only a removal of Hinderances and doth not express the Collation of the Principle which we assert I answer that although it were easie to demonstrate that this Work of circumcising our Hearts cannot be effected without an implantation of the Principle pleaded for in them yet it shall suffice at present to evince from hence that this Effectual Work of God upon our Hearts is antecedently necessary unto all Acts of Holiness in us But herewithall God writes his Law in our Hearts Jerem. 31. 33. I will put my Law in their inward parts and write it in their Hearts The Habit or Principle which we have described is nothing but a Transcript of the Law of God implanted and abiding on our Hearts whereby we comply with and answer unto the whole Will of God therein This is Holiness in the Habit and Principle of it This is more fully expressed Ezek. 36. 26 27. A new Heart will I give you and a new Spirit will I put within you and cause you to walk in my Statutes and ye shall keep my Judgements and do them The whole of all that actual Obedience and all those Duties of Holiness which God requireth of us is contained in these Expressions ye shall walk in my Statutes and keep my Judgements to doe them Antecedent hereunto and as the Principle and Cause thereof God gives a new Heart and a new Spirit This new Heart is an Heart with the Law of God written in it as before mentioned and this new spirit is the habitual Inclination of that heart unto the Life of God or all Duties of Obedience And herein the whole of what we have asserted is confirmed namely that antecedently unto all Duties and Acts of Holiness whatever and as the next Cause of them there is by the Holy Ghost a new spiritual Principle or habit of Grace communicated unto us and abiding in us from whence we are made and denominated holy Sect. 12 It is yet more Expressly revealed and declared in the New Testament Joh. 3. 6. There is a Work of the Spirit of God upon us in our Regeneration we are born again of the Spirit And there is the Product of this Work of the Spirit of God in us that which is born in this new Birth and that is spirit also It is something existing in us that is of a spiritual Nature and spiritual Efficacy It is something abiding in us acting in a continual Opposition against the Flesh or Sin as Gal. 5. 17. and unto all Duties of Obedience unto God And untill this spirit is formed in us that is our whole Souls have a furnishment of spiritual Power and Ability we cannot perform any one Act that is spiritually good not any one Vital Act of Obedience This Spirit or spiritual Nature which is born of the Spirit by which alone we are enabled to live to God is that Habit of Grace or Principle of holiness which we intend And so also is it called a New Creature He that is in Christ is a new Creature 1 Cor. 5. 17. It is something that by an almighty creating Act of the Power of God by his Spirit that hath the Nature of a living Creature is produced in the Souls of all that are in Christ Jesus And as it is called the new Creature so it is also a Divine Nature 2 Pet. 1. 4. and a Nature is the Principle of all Operations And this is what we plead for The Spirit of God createth a new Nature in us which is the Principle and next Cause of all Acts of the Life of God Where this is not whatever else there may be there is no Evangelical Holiness This is that whereby we are enabled to live unto God to fear him to walk in his Wayes and to yield Obedience according to his Mind and Will See Ephes. 4. 23 24. Col. 3. 10 11. this the Scripture plentifully
to have others pray for their Souls and expiate their sins when they were gone out of this World These and the like other innumerable pretended Duties may be judged condemned exploded without the least fear of deterring men from Obedience 2 That wherever there is this Principle of Holiness in the Heart in those that are Adult there will be the Fruits and Effects of it in the Life in all Duties of Righteousness Godliness and Holiness For the main Work and End of this Principle is to enable us to comply with that Grace of God which teacheth us to deny all Vngodliness and worldly Lusts and to live Soberly and Righteously and Godly in this present World Tit. 2. 11 12. That which we press for is the great Direction of our Saviour make the Tree good and the Fruit will be so also And there can be no more vile and sordid Hypocrisie than for any to pretend unto inward habitual Sanctification whilest their Lives are barren in the Fruits of Righteousness and Duties of Obedience Wherever this Root is there it will assuredly bear Fruit. Secondly It will appear from hence whence it is that men propose and steer such various Courses with respect unto Holiness All men who profess themselves to be Christians are agreed in words at least that Holiness is absolutely necessary unto them that would be saved by Jesus Christ. To deny it is all one as openly to renounce the Gospel But when they should come to the practice of it some take one false Way some another and some Actually despise and reject it Now all this ariseth from Ignorance of the true Nature of Evangelical Holiness on the one hand and Love of Sin on the other There is nothing wherein we are spiritually and eternally concerned that is more frequently insisted on than is the true Nature of Sanctification and Holiness But the thing it self as hath been declared is deep and mysterious not to be understood without the Aid of spiritual Light in our Minds Hence some would have Moral Vertue to be Holiness which as they suppose they can understand by their own Reason and practise in their own Strength and I heartily wish that we could see more of the Fruits of it from them But real Moral Vertue will hardly be abased into an Opposition unto Grace the Pretence of it will be so easily and is so every day Some on the other hand place all Holiness in superstitious Devotions in the strict Observance of Religious Duties which Men and not God have appointed And there is no end of their Multiplication of them nor measure of the Strictness of some in them The Reason why men give up themselves unto such soul-deceiving Imaginations is their Ignorance and hatred of that only true real Principle of Evangelical Holiness which we have discoursed For what the World knoweth not in these things it alwayes hateth And they cannot discern it clearly or in its own Light and Evidence for it must be spiritually discerned This the Natural man cannot doe 1 Cor. 2. 14. And in that false Light of Corrupted Reason wherein they discern and judge it they esteem it foolishness or Fancy There is not a more Foolish and Fanatical thing in the World with many than that internal habitual Holiness which we are in the Consideration of And hence are they lead to despise and to hate it But here the Love of Sin secretly takeâ— place and influenceth their Minds This universal Change of theâ—â—oul in all its Principles of Operation into the Image and Likeness of God tending to the Extirpation of all sins and vitious Habits is that which men fear and abhorre This makes them take up with Morality and superstitious Devotion any thing that will pacifie a Natural Conscience and please themselves or others with a Reputation of Religion It is therefore highly incumbent on all that would not wilfully deceive their own Souls unto their Eternal Ruine to enquire diligently into the true Nature of Evangelical Holiness and above all to take care that they miss it not in the Foundation in the true Root and Principle of it wherein a mistake will be pernitious Thirdly It is moreover evident from hence that it is a greater matter to be truely and really holy than most Persons are aware of We may learn eminently how great and Excellent a Work this of Sanctification and Holiness is from the Causes of it How emphatically doth our Apostle ascribe it unto God even the Father 1 Thess. 5. 23. Even the God of Peace himself sanctifie you It is so great a Work as that it cannot be wrought by any but the God of Peace himself What is the immediate Work of the Spirit therein what the Influence of the Mediation and Blood of Christ into it hath been already in part declared and we have yet much more to adde in our Account of it And these things do sufficiently manifest how Great how Excellent and Glorious a Work it is For it doth not become Divine and Infinite Wisdom to engage the immediate Power and Efficacy of such glorious Causes and Means for the producing of any ordinary or common Effect It must be somewhat as of great Importance unto the Glory of God so of an Eminent Nature in it self And that little Entrance which we have made into an Enquity after its Nature manifests how Great and Excellent it is Let us not therefore deceive our selves with the Shadowes and Appearances of things in a few Duties of Piety or Righteousness no nor yet with many of them if we find not this great Work at least begun in us It is sad to see what trifling there is in these things amongst men None indeed are contented to be without a Religion and very few are willing to admit it in its Power Fourthly Have we received this Principle of Holiness and of spiritual Life by the gracious Operation of the Holy Ghost there are among many others three Dutyes incumbent on us whereof we ought to be as carefull as of our Souls And the First is Carefully and diligently by all Means to cherish and preserve it in our hearts This Sacred Depositum of the New Creature of the Divine Nature is entrusted with us to take care of to cherish and improve If we willingly or through our neglect suffer it to be wounded by Temptations weakened by Corruptions or not exercised in all known Duties of Obedience our Guilt is great and our Trouble will not be small And then Secondly It is equally incumbent on us to evidence and manifest it by its Fruits in the Mortification of corrupt Lusts and Affections in all Duties of Holiness Righteousness Charity and Piety in the World For that God may be glorified hereby is one of the Ends why he indues our Natures with it And without these visible Fruits we expose our entire Profession of Holiness to reproach And in like manner is it required that we be thankefull for what we have received Sect.
is in those that are hungry unto Food 1 Pet. 2. 2. As new-born Babes desire the sincere Milk of the Word that you may grow thereby which is a constant unalterable Inclination This therefore is that which I intead Every Nature hath its Disposition unto Actings suitable unto it The Principle of Holiness is such a Nature a New or Divine Nature wherever it is it constantly inclines the Soul unto Duties and Acts of Holiness it produceth a constant Disposition unto them And as by the Principle it self the contrary Principle of Sin and Flesh is impaired and subdued so by this gracious Disposition the Inclination unto sin which is in us is weakened impaired and gradually taken away Sect. 19 Wherefore wherever this Holiness is it doth dispose or encline the whole Soul unto Acts and Duties of Holiness and that 1 Universally or impartially 2 Constantly or Evenly 3 Permanently unto the End And where these things are not no Multiplication of Duties will either make or Denominate any Person Holy 1 There is no Duty of Holiness whatever but there is a Disposition in a sanctified heart unto it There is a respect unto all Gods Commands Some of them may be more contrary unto our natural Inclinations than others some more cross unto our present secular Interests some attended with more Difficulties and disadvantages than others and some may be rendred very hazardous by the circumstances of Times and Seasons But however if there be a gracious Principle in our Hearts it will equally encline and dispose us unto every one of them in its proper place and season And the Reason hereof is because it being a new Nature it equally enclines unto all that belongs unto it as all Acts of Holy Obedience doe For every Nature hath an equal Propensity unto all its natural Operations in their Times and Seasons Hence our Saviour tried the rich Young Man who gave an Account of his Duties and Righteousness with one that lay close unto his secular Interests and worldly Satisfactions This immediately carryed him off and evidenced that all he had done besides was not from an internal Principle of spiritual Life Any other Principle or Cause of Duties and Obedience will upon Sollicitations give way unto an habitual Reserve of one thing or other that is contrary thereunto It will admit either of the Omission of some Duties or of the Commission of some Sin or of the retaining of some Lust. So Naaman who vowed Obedience upon his Conviction of the Power of the God of Israel would nevertheless upon the sollicitation of his Worldly interest have a Reserve to bow in the house of Rimmon So Omissions of Duties that are dangerous in a way of Profession or the Reserve of some corrupt Affections Love of the World Pride of Life will be admitted upon any other Principle of Obedience and that habitually For even those who have this real spiritual Principle of Holiness may be surprized into actual Omission of Duties Commission of sins and a temporary indulgence unto Corrupt Affections But habitually they cannot be so An habitual Reserve for any thing that is sinfull or Morally evil is eternally inconsistent with this Principle of Holiness Light and Darkness Fire and Water may as soon be reconciled in one And hereby is it distinguished from all other Principles Reasons or Causes whereon men may perform any Duties of Obedience towards God Sect. 20 2 It thus disposeth the Heart unto Duties of Holiness constantly and evenly He in whom it is feareth alwayes or is in the Fear of the Lord all the day long In all instances on all Occasions it equally disposeth the Mind unto Acts of Holy Obedience It is true that the Actings of Grace which proceed from it are in us sometimes more intense and vigorous than at other times It is so also that we are our selves sometimes more watchfull and diligently intent on all Occasions of acting Grace whether in Solemn Duties or in our general Course or on particular Occasions than we are at some other times Moreover there are especial Seasons wherein we meet with greater Difficulties and Obstructions from our Lusts and Temptations than ordinary whereby this holy Disposition is intercepted and impeded But notwithstanding all these things which are contrary unto it and obstructive of its Operations in it self and its own Nature it doth constantly and evenly encline the Soul at all Times and on all Occasions unto Duties of Holiness Whatever falls out otherwise is Accidental unto it This Disposition is like a Stream that ariseth equally from a living Fountain as our Saviour expresseth it John 4. 14. A Well of Water springing up into everlasting Life As this stream passeth in its Course it may meet with Oppositions that may either stop it or divert it for a season But its Waters still press forward continually Hereby doth the Soul set God alwayes before him and walk continually as in his sight Men may perform Duties of Obedience unto God yea many of them yea be engaged into a constant Course of them as to their outward performance on other Grounds from other Principles and by vertue of other Motives But whatever they are they are not a new Nature in and unto the Soul and so do not dispose men constantly and evenly unto what they lead unto Sometimes their Impressions on the Mind are strong and violent there is no withstanding of them but the Duties they require must instantly be complyed withall So is it when Convictions are excited by Dangers or Afflictions strong Desires or the like And again they leave the Soul unto its own Formality and Course without the least impression from them towards any Duties whatever There is no Cause nor Principle or Reason of Obedience besides this one insisted on that will evenly and constantly incline unto the Acts of it Men proceeding only upon the Power of Convictions are like those at Sea who sometimes meet with storms or vehement winds which sit them for their Course and would seem immediately to drive them as it were with Violence into their Port or Harbour but quickly after they have an utter Calme no breath of Air stirres to help them forward and then it may be after a while another gust of wind befalls them which they again suppose will dispatch their Voyage but that also quickly fails them Where this Principle is Persons have a natural Current which carryes them on quickly evenly and constantly And although they may sometimes meet with Storms Tempests and Cross winds yet the Stream the Current which is natural at length worketh its way and holds on its course through all external occasional impediments Sect. 23 3 It is also permanent herein and abideth for ever It will never cease inclining and disposing the whole Soul unto Acts and Duties of Obedience untill it comes unto the End of them all in the Enjoyment of God It is living Water and whosoever drinketh of it shall never thirst any more that is with
of Operations whatever Nor have they the same influence into particular Actions so as that they should not be justly denominated from one of them either gracious or sinfull But by Nature the vitious depraved Habit of sin or the flesh is wholly predominant and universally prevalent constantly disposing and enclining the Soul to sin Hence all the Imaginations of mens hearts are evil and that continually And they that are in the Flesh cannot please God There dwelleth no good thing in them nor can they do any thing that is good and the Flesh is able generally to subdue the Rebellions of Light Convictions and Conscience against it But upon the Introduction of the New Principle of Grace and Holiness in our Sanctification this Habit of sin is weakened impaired and so disenabled as that it cannot nor shall encline unto sin with that Constancy and Prevalency as formerly nor press unto it ordinarily with the same Urgency and Violence Hence in the Scripture it is said to be dethroned by Grace so as that it shall not reign or lord it over us by hurrying us into the pursuit of its uncontroulable inclinations Rom. 6. 12. Concerning these things the Reader may consult my Treatises of the Remainder of Indwelling sin and the Mortification of it in Believers Sect. 26 But so it is that this flesh this Principle of Sin however it may be dethroned corrected impaired and disabled yet is it never wholly and absolutely dispossessed and cast out of the Soul in this Life There it will remain and there it will work seduce and tempt more or less according as its remaining Strength and Advantages are By Reason hereof and the Opposition that hence ariseth against it the Principle of Grace and Holiness cannot nor doth perfectly and absolutely encline the Heart and Soul unto the Life of God and the Acts thereof so as that they in whom it is should be sensible of no Opposition made thereunto or of no contrary motions and inclinations unto sin For the Flesh will lust against the Spirit as well as the Spirit against the Flesh and these are contrary This is the Analogie that is between these two States In the state of Nature the Principle of sin or the Flesh is predominant and bears rule in the Soul but there is a Light remaining in the Mind and a Judgment in the Conscience which being heightned with Instructions and Convictions doe continually oppose it and condemn Sin both before and after its commission In them that are Regenerate it is the Principle of Grace and Holiness that is predominant and beareth rule But there is in them still a Principle of Lust and sin which rebells against the Rule of Grace much in the proportion that Light and Convictions rebell against the Rule of sin in the Unregenerate For as they hinder men from doing many evils which their ruling Principle of sin strongly inclines them unto and puts them on many Dutyes that it likes not so do these on the other side in them that are Regenerate They hinder them from doing many good things which their ruling Principle inclines unto and carry them into many Evils which it doth abhorr Sect. 27 But this belongs unto the Principle of Holiness inseparably and necessarily that it inclineth and disposeth the Soul wherein it is universally unto all Acts of Holy Obedience And these inclinations are predominant unto any other and keep the Soul pointed to Holiness continually This belongs unto its Nature and where there is a Cessation or Interruption in these inclinations it is from the prevailing Re-action of the Principle of Sin it may be advantaged by outward Temptations and Incentives which an holy Soul will constantly contend against Where this is not there is no Holiness The Performance of Dutyes whether of Religious Worship or of Morality how frequently sedulously and usefully soever will denominate no man Holy unless his whole Soul be disposed and possessed with prevalent inclinations unto all that is spiritually Good from the Principle of the Image of God renewed in him Outward Dutyes of what sort soever may be multiplyed upon Light and Conviction when they spring from no root of Grace in the Heart and that which so riseth up will quickly wither Math. 13. And this free genuine unforced Inclination of the Mind and Soul evenly and universally unto all that is Spiritually Good unto all Acts and Duties of Holiness with an inward labouring to break through and to be quit of all Opposition is the first Fruit and most pregnant Evidence of the Renovation of our Natures by the Holy Ghost It may be enquired Whence it is if the Habit or inherent Principle of Holiness do so constantly encline the Soul unto all Dutyes of Holiness and Obedience that David prayes that God would incline his Heart unto his Testimonies Psal. 119. 36. For it should seem from hence to be a new Act of Grace that is required thereunto and that it doth not spring from the Habit mentioned which was then eminent in the Psalmist Ans. 1 I shall shew afterwards that notwithstanding all the Power and Efficacy of Habitual Grace yet there is required a new Act of the Holy Spirit by his Grace unto its actual Exercise in particular instances 2 God enclines our Hearts to Dutyes of Obedience principally by strengthening encreasing and exciting the Grace we have received and which is inherent in us But we neither have nor ever shall have in this World such a stock of spiritual Strength as to doe any thing as we ought without Renewed Co-operations of Grace Sect. 29 Thirdly There is Power accompanying this Habit of Grace as well as Propensity or Inclination It doth not meerly dispose the Soul to holy Obedience but enables it unto the Acts and Dutyes of it Our Living unto God our walking in his Wayes and Statutes keeping his Judgements which things express our whole Actual Obedience are the Effects of the New Heart that is given unto us whereby we are enabled unto them Ezek. 36. 26 27. But this must be somewhat further and distinctly declared And 1 I shall shew That there is such a Power of holy Obedience in all that have the Principle of Holiness wrought in them by the Sanctification of the Holy Spirit which is inseparable from it and 2 shew What that Power is or wherein it doth consist That by Nature we have no Power unto or for any thing that is Spiritually good or to any Acts or Dutyes of Evangelical Holiness hath been sufficiently proved before When we were yet without strength in due time Christ dyed for the Vngodly Rom. 5. 6. Untill we are made partakers of the Benefits of the Death of Christ in and by his sanctifying Grace as we are ungodly so we are without strength or have no Power to live to God But as was said this hath been formerly fully and largely confirmed in our Declaration of the impotency of our Nature by Reason of its Death in Sin and so
and strengtheneth continually by effectual supplyes of Grace from Jesus Christ disposing enclining and enabling the whole Soul unto all Wayes Acts and Dutyes of Holiness whereby we live to God opposing resisting and finally conquering whatever is opposite and contrary thereunto This belongs Essentially unto Evangelical Holiness yea herein doth the Nature of it Formally and Radically consist This is that from whence Believers are denominated Holy and without which none are so or can be so called Sect. 36 Secondly The Properties of this Power are Readiness and Facility Wherever it is it renders the Soul ready unto all Dutyes of Holy Obedience and renders all Dutyes of holy Obedience easie unto the Soul 1. It gives Readiness by removing and taking away all those incumbrances which the Mind is apt to be clogged with and hindred by from Sin the World spiritual Sloth and Unbelief This is that which we are exhorted unto in a way of Duty Heb. 12. 1. Luke 12. 35. 1 Pet. 1. 13. chap. 4. 1. Ephes. 6. 14. Herein is the Spirit ready though the Flesh be weak Mark 14. 35. And those Incumbrances which give an unreadiness unto Obedience to God may be considered two wayes 1 As they are in their full power and efficacy in persons Unregenerate whence they are unto every good work reprobate Tit. 1. 13. Hence proceed all those prevalent Tergiversations against a Complyance with the Will of God and their own Convictions which bear sway in such persons Yet a little slumber a little sleep a little folding of the hands to sleep Prov. 6. 10. By these do men so often put off the Calls of God and perniciously procrastinate from time to time a full Complyance with their Convictions And whatever particular Dutyes such Persons do perform yet are their Hearts and Minds never prepared or ready for them but the incumbrances mentioned do influence them into spiritual Disorders in all that they doe 2 These Principles of Sloth and Vnreadiness do oft-times partially influence the Minds of Believers themselves unto great Indispositions unto spiritual Dutyes So the Spouse states her case Cantic 5. 2 3. By reason of her Circumstances in the World she had an unreadiness for that Converse and Communion with Christ which she was called unto And it is so not unfrequently with the Best of men in this World A spiritual unreadyness unto holy Dutyes arising from the Power of Sloth or the Occasions of Life is no small part of their sin and Trouble Both these are removed by this spiritual Power of the Principle of Life and Holiness in Believers The total prevailing Power of them such as is in persons unregenerate is broken by the first Infusion of it into the Soul wherein it gives an habitual fitness and Preparation of Heart unto all Dutyes of Obedience unto God And by various Degrees it freeth Believers from the Remainders of the Incumbrances which they have yet to conflict with and this it doth three wayes As 1 it weakeneth and taketh off the bent of the Soul from Earthly things so as they shall not possess the Mind as formerly Col. 3. 2. How it doth this was declared before and when this is done the Mind is greatly eased of its Burden and some way ready unto its Duty 2 It gives an insight into the Beauty the Excellency and Glory of Holiness and all Dutyes of Obedience This they see nothing of who being unsanctified are under the Power of their Natural Darkness They can see no Beauty in Holiness no form nor Comeliness why it should be desired and it is no wonder if they are unfree to the Dutyes of it which they are but as it were compelled unto But the spiritual Light wherewith this Principle of Grace is accompanyed discovers an Excellency in Holiness and the Dutyes of it and in the Communion with God which we have thereby so as greatly to encline the mind unto them and prepare it for them 3 It causeth the Affections to cleave and adhere unto them with Delight How doe I love thy Law saith David my delight is in thy Statutes they are sweeter unto me than the Honey-Comb Where these three things concurr that the Mind is freed from the powerfull Influences of carnal Lusts and Love of this World where the Beauty and Excellency of Holiness and the Dutyes of Obedience lye clear in the Eyes of the Soul and where the Affections cleave unto spiritual things as commanded then will be that Readiness in Obedience which we enquire after Sect. 37 2. It gives Facility or Easiness in the Performance of all Dutyes of Obedience Whatever men do from an Habit they doe with some kind of Easiness That is easie to them which they are accustomed unto though hard and difficult in its self And what is done from Nature is done with Facility And the Principle of Grace as we have shewed is a new Nature an infused Habit with respect unto the Life of God or all Dutyes of Holy Obedience I grant there will be Opposition unto them even in the Mind and Heart it self from sin and Sathan and Temptations of all sorts yea and they may sometimes arise so high as either to defeat our purposes and intentions unto Dutyes or to clogge us in them to take off our Chariot-wheels and to make us drive heavily But still it is in the Nature of the Principle of Holiness to make the whole Course of Obedience and all the Dutyes of it easie unto us and to give us a Facility in their Performance For 1 it introduceth a suitableness between our Minds and the Dutyes we are to perform By it is the Law written in our Hearts that is there is an Answerableness in them unto all that the Law of God requires In the state of Nature the great things of the Law of God are a strange thing unto us Hos. 8. 12. there is an enmity in our Minds against them Rom. 8. 7. There is no suitableness between our Minds and them But this is taken away by the Principle of Grace Thereby do the Mind and Duty answer one another as the Eye and a lightsome Body Hence the Commands of Christ are not grievous unto them in whom it is 1 Joh. 5. 3. They do not appear to contain any thing uncouth unreasonable burdensome or any way unsuited to that new Nature whereby the Soul is influenced and acted Hence all the Wayes of Wisdom are unto Believers as they are in themselves Pleasantness and all her paths are peace Prov. 3. 17. The great Notion of some in these dayes is about the suitableness of Christian Religion unto Reason And to make good their Assertion in the principal Mysteries of it because Reason will not come to them they bring them by violence unto their Reason But it is with respect unto this renewed Principle alone that there is a suitableness in any of the things of God unto our Minds and Affections 2 It keeps up the Heart or whole Person unto a frequency
of all Holy Acts and Duties And frequency gives facility in every kind It puts the Soul upon reiterated Actings of Faith and Love or renewed holy Thoughts and Meditations It is a Spring that is continually bubling up in them on the frequent Repetition of the daily Dutyes of Prayer Reading holy Discourse as on closing with all Opportunities and Occasions of Mercy Benignity Charity and Bounty amongst men Hereby is the Heart so accustomed unto the Yoke of the Lord and made so conversant in his Wayes that it is natural and easie to it to bear them and to be engaged in them And it will be found by Experience that the more Intermissions of Dutyes of any sort we fall under the more difficulty we shall find in the performance of them 3 It engageth the Assistance of Christ and his Spirit It is the Divine Nature the New Creature which the Lord Christ careth for in and by its Actings in all Duties of Obedience doth its Life consist Therein also is it strengthened and improved For this cause doth the Lord Christ continually come in by the Supplyes of his Spirit unto its Assistance And when the strength of Christ is engaged then and there is his Yoke easie and his Burden light Sect. 38 Some perhaps will say that they find not this Facility or Easiness in the Course of Obedience and in the Dutyes of it They meet with secret Unwillingnesses in themselves and great Oppositions on other Accounts whence they are apt to be faint and weary yea are almost ready to give over It is hard to them to pray continually and not to faint to stand in their Watch night and day against the Inrodes of their spiritual Adversaries to keep themselves from the Insinuations of the World and up unto those Sacrifices of Charity and Bounty that are so well-pleasing to God Many Weights and Burdens are upon them in their Course many Difficulties press them and they are ready to be beset round about every moment Wherefore they think that the Principle of Grace and Holiness doth not give the Facility and Easiness mentioned or that they were never made Partakers of it I answer 1 Let these Persons examine themselves and duely consider whence these Obstructions and Difficulties they complain of do arise If they are from the inward Inclinations of their Souls and unwillingness to bear the Yoke of Christ only they are kept up unto it by their Convictions which they cannot cast off then is their Condition to be bewailed But if themselves are sensible and convinced that they arise from Principles which as far as they are within them they hate and abhorre and long to be freed from and as they are from without are such as they look on as Enemies unto them and do watch against them then what they complain of is no more but what in one Degree or other all that Believe have Experience of And if their Impediments do arise from what they know themselves to be opposite unto them and that Principle whereby they are acted then notwithstanding this Objection it may be in the Nature of the Principle of Holiness to give Facility in all the Duties of it Sect. 39 2 Let Enquiry be made Whether they have been constant and assiduous in the Performance of all those Duties which they now complain that they find so much difficulty in The Principle of Grace and Holiness gives Facility in all Dutyes of Obedience but in the proper Way and Order It first gives Constancy and Assiduity and then Easiness If men comply not with its Guidance and Inclination in the former it is in vain for them to expect the latter If we are not constant in all Acts of Obedience none of them will ever be easie unto us Let not those who can omit proper and due Seasons of Meditation Prayer Hearing Charity Moderation in all things Patience Meekness and the like at their pleasure on the least Occasions Excuses or Diversions ever think or hope to have the Wayes of Obedience smooth its Paths pleasant or its Duties easie Let him never think to attain any Readiness Delight or Facility in any Art or Science who is alwayes beginning at it touching upon it sometimes As this is the way in all sorts of things Natural and Spiritual to be alwayes learning and never to come to the Knowledge of the Truth so in the Practice of Holy Obedience if men are as it were alwayes beginning one while performing another intermitting the Duties of it fearing or being unwilling to engage into a constant equal assiduous Discharge of them they will be alwayes striving but never come unto any Readiness or Facility in them 3 The Difficulty and Burdensomeness complained of may proceed from the Interposition of perplexing Temptations which weary disquiet and distract the Mind This may be and frequently is so and yet our Assertion not impeached We only say that set aside extraordinary Occasions and sinfull Neglects this Principle of Grace and Holiness doth give that suitableness to the Mind unto all Duties of Obedience that constancy in them that love unto them as make them both easie and pleasant Sect. 40 By these things we may enquire after the Habit or Principle of Holiness in our own Minds that we be not deceived by any thing that falsely pretendeth thereunto As 1 Let us take heed that we deceive not our selves as though it would suffice unto Gospel-Holiness that we have occasionally good Purposes of leaving Sin and living unto God then when something urgeth upon us more than ordinary with the Effects which such Purposes will produce Afflictions Sicknesses Troubles sense of great Guilt fear of Death and the like do usually produce this Frame And although it is most remote from any pretence unto Evangelical Obedience yet I could not but give a Caution against it because it is that whereby the Generality of men in the World do delude themselves into Eternal Ruine It is rare to find any that are so stubbornly Profligate but at one time or another they project and design yea promise and engage unto a Change of their Course and Amendment of their Lives doing sundry things it may be in the pursuit of those Designs and Purposes For they will thereon abstain from their old Sins with whose haunt they are much perplexed and betake themselves unto the Performance of those Duties from whence they expect most Relief unto their Consciences and whose Neglect doth most reflect upon them Especially will they do so when the hand of God is upon them in Afflictions and Dangers Psal. 78. 34 35 36 37. And this produceth in them that kind of Goodness which God sayes is like the Morning Cloud or the Early Dew things that make a fair Appearance of something but immediately vanish away Hos. 6. 4. Certainly there need not much pains to convince any man how unspeakably this comes short of that Evangelical Holiness which is a Fruit of the Sanctification of the Spirit It
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
Understanding That Grace which proceeds from especial Love will carry along an holy quickening sence of it and thereby be excited unto its due Exercise And we do what we can to famish and starve our Graces when we do not endeavour their Supplyes by Faith on that Spring of Divine Love from whence they proceed Sect. 48 3 Seeing we are chosen in Christ and predestinated to be like unto him those Graces of Holiness have the most evident and legible Characters of Electing Love upon them which are most Effectual in working us unto a Conformity to him That Grace is certainly from an Eternal Spring which makes us like unto Jesus Christ. Of this sort are Meekness Humility Patience Self-denyal Contempt of the World Readiness to pass by Wrongs to Forgive Enemies to Love and doe Good unto all which indeed are despised by the most and duely regarded but by few But I return Sect. 49 Secondly The especial procuring Cause of this Holiness is the Mediation of Christ. We are not in this Matter concerned in any thing let men call it what they please Vertue or Godliness or Holiness that hath not an especial Relation unto the Lord Christ and his Mediation Evangelical Holiness is purchased for us by him according to the Tenour of the Everlasting Covenant is promised unto us on his Account actually impetrated for us by his Intercession and communicated unto us by his Spirit And hereby we do not only cast off all the Moral Vertues of the Heathens from having the least concernment herein but all the Principles and Dutyes of Persons professing Christianity who are not really and actually implanted into Christ. For he it is who of God is made unto us Sanctification 1 Cor. 1. 30. And this he is on several Accounts the Heads whereof may be called over Sect. 50 1 He is made unto us of God Sanctification with respect unto his sacerdotal Office because we are purified purged washed and cleansed from our Sins by his Blood in the Oblation of it and the Application of it unto our Souls as hath been at large declared Ephes. 5. 26 27. Tit. 2. 14. 1 Joh. 1. 7. Heb. 9. 14. All that we have Taught before concerning the Purification of our Minds and Consciences by the Blood of Christ is peculiar unto Gospel-Holiness and distinguisheth it Essentially from all Common Grace or Moral Vertues And they do but deceive themselves who rest in a Multitude of Duties it may be animated much with Zeal and set off with a Profession of the most rigid Mortification whose Hearts and Consciences are not thus purged by the Blood of Christ. Sect. 51 2 Because he prevails for the actual sanctification of our Natures in the Communication of Holiness unto us by his Intercession His Prayer Joh. 17. 17. is the blessed Spring of our Holiness Sanctifie them through thy Truth thy Word is Truth There is not any thing of this Grace wrought in us bestowed on us communicated unto us preserved in us but what is so in Answer unto and Complyance with the Intercession of Christ. From his Prayer for us is Holiness begun in us Sanctifie them saith he by thy Truth Thence is it kept alive and preserved in us I have saith he to Peter prayed for thee that thy Faith should not fail and through his Intercession are we saved to the uttermost Nothing belongs to this Holiness but what in the Actual Communication of it is a peculiar Fruit of Christs Intercession What is not so what men may be made partakers of upon any more general Account belongs not thereunto And if we really design Holiness or intend to be Holy it is our Duty constantly to improve the Intercession of Christ for the Encrease of it And this we may do by especial Applications to him for that Purpose So the Apostles prayed him to encrease their Faith Luke 17. 3. And we may do so for the Encrease of our Holiness But the Nature of this Application unto Christ for the Encrease of Holiness by vertue of his Intercession is duely to be considered We are not to pray unto him that he would intercede for us that we may be Sanctified For as he needs not our minding for the Discharge of his Office so he intercedes not Orally in Heaven at all and alwayes doth so Vertually by his Appearance in the Presence of God with the Vertue of his Oblation or Sacrifice But whereas the Lord Christ gives out no Supplyes of Grace unto us but what he receiveth from the Father for that End by vertue of his Intercession we apply our selves unto him under that Consideration namely as he who upon his Intercession with God for us hath all stores of Grace to give us supplyes from Sect. 52 3 He is so because the Rule and Measure of Holiness unto us the Instrument of working it in us is His Word and Doctrine which he taught the Church as the great Prophet of it The Law was given by Moses but Grace and Truth came by Jesus Christ. The in-bred dictates of the Light and Law of Nature in their greatest Purity are not the Rule or Measure of this Holiness much less are these Rules and Maxims which men deduce partly right and partly wrong from them of any such use Nor is the Written Law it self so It is the Rule of Original Holiness but not the adequate Rule of that Holiness whereunto we are restored by Christ. Neither are both these in Conjunction the Dictates of Nature and the Law written the Instrument of working Holiness in us But it is the Doctrine of the Gospel which is the Adequate Rule and immediate Instrument of it My meaning is That the Word the Gospel the Doctrine of Christ in the Preceptive part of it is so the Rule of all our Obedience and Holiness as that all which it requireth belongeth thereunto and nothing else but what it requireth doth so and the Formal Reason of our Holiness consists in Conformity thereunto under this Consideration that it is the Word and Doctrine of Christ. Nothing belongeth unto Holiness materially but what the Gospel requireth and nothing is so in us formally but what we doe because the Gospel requireth it And it is the Instrument of it because God maketh use of it alone as an external Means for the Communicating of it unto us or the Ingenerating of it in us Principles of Natural Light with the Guidances of an awakened Conscience do direct unto and exact the performance of many material Duties of Obedience The written Law requireth of us all Duties of Original Obedience and God doth use these things variously for the preparing of our Souls unto a right Receiving of the Gospel But there are some Graces some Duties belonging unto Evangelical Holiness which the Law knows nothing of Such are the Mortification of sin Godly Sorrow daily Cleansing of our Hearts and Minds not to mention the more sublime and spiritual Acts of Communion with God by Christ with all that
us much to blame that we do not more abound in the use of this Means unto the End mentioned Did we abide more constantly in the beholding or Contemplation of the Person of Christ of the Glory and Beauty of his Holiness as the Pattern and great Example proposed unto us we should be more transformed into his Image and Likeness But it is so fallen out that many who are called Christians delight to be talking of and do much admire the vertuous Sayings and Actions of the Heathen and are ready to make them the Object of their Imitation whilest they have no thoughts of the Grace that was in our Lord Jesus Christ nor do endeavour after Conformity thereunto And the Reason is because the Vertue which they seek after and desire is of the same Kind with that which was in the Heathen and not of that Grace and Holiness which was in Christ Jesus And thence also it is that some who not out of Love unto it but to decry other important Mysteries of the Gospel thereby do place all Christianity in the Imitation of Christ do yet indeed in their practice despise those Qualities and Dutyes wherein he principally manifested the Glory of his Grace His Meekness Patience Self-denyal Quietness in bearing Reproaches Contempt of the World Zeal for the Glory of God Compassion to the Souls of men Condescentions to the Weaknesses of all they regard not But there is no greater Evidence that whatever we seem to have of any thing that is good in us is no part of Evangelical Holiness than that it doth not render us conformable to Christ. Sect. 60 And we should alwayes consider how we ought to act Faith on Christ with respect unto this End Let none be guilty practically of what some are falsely charged withall as to Doctrine Let none divide in the Work of Faith and Exercise themselves but in the one half of it To Believe in Christ for Redemption for Justification for Sanctification is but one half of the Duty of Faith It respects Christ only as he died and suffered for us as he made Attonement for our sins Peace with God and Reconciliation for us as his Righteousness is imputed unto us unto Justification Unto these Ends indeed is he firstly and principally proposed unto us in the Gospel and with respect unto them are we exhorted to receive him and to believe in him But this is not all that is required of us Christ in the Gospel is proposed unto us as our Pattern and Example of Holiness And as it is a cursed Imagination that this was the whole End of his Life and Death namely to exemplifie and confirm the Doctrine of Holiness which he taught so to neglect his so being our Example in considering him by Faith to that End and labouring after Conformity to him is evil and pernitious Wherefore let us be much in the Contemplation of what he was what he did how in all Instances of Duties and Trials he carried himself untill an Image or Idea of his perfect Holiness is implanted in our Minds and we are made like unto him thereby Sect. 61 4 ly That which principally differenceth Evangelical Holiness with respect unto the Lord Christ from all other Natural or Moral Habits or Duties and whereby he is made Sanctification unto us is that from him his Person as our Head the Principle of spiritual Life and Holiness in Believers is derived and by vertue of their Vnion with him real Supplyes of spiritual Strength and Grace whereby their Holiness is preserved maintained and encreased are constantly communicated unto them On the stating and proof hereof the whole difference about Grace and Morality doth depend and will issue For if that which men call Morality be so derived from the Lord Christ by vertue of our Union with him it is Evangelical Grace if it be not it is either nothing or somewhat of another Nature and Kind for Grace it is not nor Holiness neither And all that I have to prove herein is that the Lord Jesus Christ is an Head of Influence the Spring or Fountain of spiritual Life unto his Church wherein I know my self to have the Consent of the Church of God in all Ages And I shall confine the proof of my Assertion unto the ensuing Positions with their Confirmation Sect. 62 First Whatever Grace God promiseth unto any bestoweth on them or worketh in them it is all so bestowed and wrought in by and through Jesus Christ as the Mediatour or middle Person between God and them This the very Notion and Nature of his Office of Mediator and his Interposition therein between God and us doth require To affirm that any good thing any Grace any Vertue is given unto or bestowed on us or wrought in us by God and not immediately through Christ or that we Believe in God yield Obedience unto him or Praise with Glory not directly by Christ is utterly to overthrow his Mediation Moses indeed is called a Mediator between God and the People Gal. 3. 19. as he was an Internuntius a Messenger to declare the Mind of God to them and to return their Answers unto God but to limit the Mediatory Work of Christ unto such an Interposition only is to leave him but one Office that of a Prophet and to destroy the principal Uses and Effects of his Mediation towards the Church In like manner because Moses is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour or Redeemer Acts 7. 35. metaphorically with respect unto his Use and Employment in that mighty Work of the Deliverance of the People out of Aegypt some will not allow that the Lord Christ is a Redeemer in any other sence subverting the whole Gospel with the Faith and Souls of men But in particular what there is of this nature in the Mediation of Christ in his being the middle Person between God and us may be declared in the ensuing Assertions Sect. 63 1 God himself is the absolute infinite Fountain the supream efficient Cause of all Grace and Holiness For He alone is originally and essentially Holy as he only is Good and so the first Cause of Holiness and Goodness to others Hence he is called the God of all Grace 1 Pet. 5. 10. The Author Possessour and Bestower of it He hath Life in himself and quickeneth whom he pleaseth Joh. 5. 26. With him is the Fountain of Life Psal. 36. 9. as hath been declared before This I suppose needs no further Confirmation with them who really acknowledge any such thing as Grace and Holiness These things if any are among those perfect Gifts which are from above coming down from the Father of Lights with whom is no variableness nor shadow of turning Jam. 1. 17. Sect. 64 2 God from his own fullness communicates unto his Creatures either by the way of Nature or by the way of Grace In our first Creation God implanted his Image on us in Uprightness and Holiness in and by the making or Creation
thence proceeding as have the Properties before described as to their Causes Rise Effects Use and Relation unto Christ and the Covenant as are expressely and plainly in the Scripture assigned unto Evangelical Holiness Is this Moral Vertue that which God hath predestinated or chosen us unto before the Foundation of the World Is it that which he worketh in us in the pursuit of Electing Love Is it that which gives us a new Heart with the Law of God written in it or is it a Principle of spiritual Life disposing enclining enabling us to live to God according to the Gospel produced in us by the effectual Operation of the Holy Ghost not educed out of the natural Powers of our own Souls by the mere Applications of external Means Is it that which is purchased and procured for us by Jesus Christ and the Encrease whereof in us he continueth to intercede for Is it the Image of God in us and doth our Conformity unto the Lord Christ consist therein If it be so if Moral Vertue answer all these Properties and Adjuncts of Holiness then the whole Contest in this matter is whether the Holy Spirit or these men be wisest and know best how to express the things of God Rationally and Significantly But if the Moral Vertue they speak of be inconcerned in these things if none of them belong unto it if it may and doth consist without it it will appear at length to be no more as to our Acceptance before God than what one of the greatest Morallists in the World complained that he found it when he was dying a mere empty Name But this fulsome Pelagian Figment of an Holiness or Evangelical Righteousness whose Principle should be Natural Reason and whose Rule is the Law of Nature as explained in the Scripture whose Use and End is Acceptation with God and Justification before him whereof those who plead for it the most of them seem to understand no more but outward Acts of Honesty nor do practise so much being absoluely opposite unto and destructive of the Grace of our Lord Jesus Christ being the mere Doctrine of the Quakers by whom it is better and more intelligibly expressed than by some new Patrons of it amongst us will not in the Examination of it create any great Trouble unto such as look upon the Scripture to be a Revelation of the Mind of God in these things CHAP. VII Of the Acts and Duties of Holiness 1 Actual inherent Righteousness in Duties of Holiness and Obedience explained The Work of the Holy Spirit with respect thereunto 2 Distribution of the Positive Duties of Holiness 3 Internal Duties of Holiness 4 External Duties and their Difference 5 Effectual Operation of the Holy Spirit Necessary unto every Act of Holiness 6 Dependance on Providence with respect unto things Natural and on Grace with respect unto things Supernatural compared 8 Arguments to prove the Necessity of Actual Grace unto every Duty of Holiness 15 Contrary Designs and Expressions of the Scripture and some men about Duties of Holiness Sect. 1 THE Second Part of the Work of the Spirit of God in our Sanctification respects the Acts and Duties of Holy Obedience For what we have before treated of chiefly concerns the Principle of it as habitually resident in our Souls and that both as unto its first Infusion into us as also its Preservation and Increase in us But we are not indued with such a Principle or Power to Act it at our pleasure or as we see good but God moreover worketh in us to will and to doe of his own good pleasure And all these Acts and Duties of Holiness or Gospel Obedience are of two sorts or may be referred unto two Heads 1 Such as have the Will of God in Positive Commands for their Object which they respect in Duties internal and external wherein we do what God requireth 2 Such as respect Divine Prohibitions which consist in the Actings of Grace or Holiness in an Opposition unto or the Mortification of Sin And what is the Work of the Holy Spirit what is the Aid which he affords us in both these sorts of Duties must be declared Sect. 2 The Acts and Duties of the First sort respecting Positive Divine Commands fall under a double Distinction For 1. They are in their own Nature either Internal only Or 2. External also There may be internal Acts of Holiness that have no external Effects But no external Acts or Duties are any part of Holiness which are only so and no more for it is required thereunto that they be quickened and sanctified by internal Acting of Grace Two Persons may therefore at the same time perform the same Commanded Duties and in the same outward Manner yet may it be the Duty of Evangelical Holiness in the one and not in the other as it was with Cain and Abel with the other Apostles and Judas For if Faith and Love be not acted in either of them what they do is Duty but Equivocally properly it is not so Sect. 3 1. By the Duties of Holiness that are internal only I intend all Acts of Faith Love Trust Hope Fear Reverence Delight that have God for their immediate Object but go not forth nor exert themselves in any external Duties and in these doth our spiritual Life unto God principally consist For they are as the first Acts of Life which principally evidence the Strength or Decayes of it And from these we may take the best Measure of our spiritual Health and interest in Holiness For we may abound in outward Duties and yet our Hearts be very much alienated from the Life of God Yea sometimes men may endeavour to make up what is wanting with them by a multitude of outward Duties and so have a Name to live when they are dead wherein the true Nature of Hypocrisie and Superstition doth consist Isa. 1. 11 12 13 14 15. But when the internal Actings of Faith Fear Trust and Love abound and are constant in us they evidence a vigorous and healthy Condition of Soul Sect. 4 2. Duties that are external also are of two sorts or are distinguished with respect unto their Objects and End For 1 God himself is the Object and End of some of them as of Prayer and Prayses whether private or more solemn And of this nature are all those which are commonly called Duties of the first Table all such as belong unto the Sanctification of the Name of God in his Worship 2 Some respect Men of all sorts in their various Capacities and our various Relations unto them or have Men for their Object but God for their End And among these also I include those which principally regard our selves or our own Persons The whole of what we intend is summarily expressed by our Apostle Tit. 2. 12. Sect. 5 Concerning all these Acts and Duties whether internal only or external also whether their proper Object be God or selves or other Men so far as they are Acts of
ver 18. being acted by him and not by the vitious depraved principles of our corrupted Nature Rom. 8. 4. Walk not after the flesh but after the Spirit To walk after the flesh is to have the principles of indwelling sin acting its self in us unto the production and perpetration of actual sins Wherefore to walk after the Spirit is to have the Spirit acting in us to the effecting of all gracious Acts and Duties And this is given unto us in command that we neglect not his motions in us but comply with them in a way of Diligence and Duty see ver 14. 15. So are we injoyned to attend unto particular Duties through the Holy Ghost that dwelleth in us 2 Tim. 1. 14. that is through his Assistance without which we can do nothing Sect. 12 2 As we are said to be led and acted by him so he is declared to be the Authour of all gracious Actings in us Galat. 5. 22. 23. The fruit of the Spirit is love joy peace long-suffering gentleness goodness meekness temperance All these things are wrought and brought forth in us by the Spirit for they are his fruits And not onely the Habit of them but all their Actings in all their Exercise are from him Every Act of Faith is Faith and every Act of Love is Love and consequently no Act of them is of our selves but every one of them is a fruit of the Spirit of God So in another place he adds an universal affirmative comprehending all instances of particular Graces and their Exercise Ephes. 5. 9. The fruit of the Spirit is in all Goodness and Righteousness and Truth Unto these three heads all Actings of Grace all Duties of Obedience all parts of Holiness may be reduced And it is through the supplies of the Spirit that he trusteth for a good issue of his Obedience Phil. 1. 19. So is it expressely in the Promise of the Covenant Ezek. 36. 27. I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Judgments and doe them This is the whole that God requireth of us and it is all wrought in us by his Spirit So also Chap. 11. 19 20. Jerem. 32. 39 40. All the Obedience and Holiness that God requires of us in the Covenant all Duties and Actings of Grace are promised to be wrought in us by the Spirit after we are assured that of our selves we can doe nothing Sect. 13 3 Particular Graces and their Exercise are assigned unto his acting and working in us Gal. 5. 5. We through the Spirit wait for the Hope of Righteousness by Faith The hope of the Righteousness of Faith is the thing hoped for thereby All that we look for or expect in this World or hereafter is by the Righteousness of Faith Our quiet waiting for this is an especial Gospel Grace and Duty This we do not of our selves but through the Spirit Phil. 3. 3. We worship God in the Spirit love the brethren in the Spirit Col. 1. 8. we purifie our souls in obeying the truth through the Spirit unto unfeigned love of the Brethren 1 Pet. 1. 22. See Eph. 1. 17. Act. 19. 31. Rom. 5. 5. Rom. 8. 15. 22 26. 1 Thes. 1. 6. Rom. 14. 17. Chap. 15. 13 16. of Faith it is said expressely that it is not of our selves it is the gift of God Ephes. 2. 7 8. Sect. 14 Thirdly There are Testimonies that are express unto the Position as before laid down Phil. 2. 13. It is God who worketh in you both to will and to doe of his good pleasure The things thus wrought are all things that appertain unto our Obedience and Salvation as is evident from the Connexion of the words with v. 12. Work out your Salvation with fear and trembling Hereunto two things are required 1 Power for such Operations or for all the Duties of Holiness and Obedience that are required of us That this we are indued withall that this is wrought in us bestowed upon us by the Holy Ghost hath been before abundantly confirmed But when this is done for us is there ought else yet remaining to be done Yea 2 There is the Actual Exercise of the Grace we have received How may this be Exercised All the whole work of Grace consists in the internal Acts of our Wills and external Operations in Duties suitable thereunto This therefore is incumbent on us this we are to look unto in our selves it is our Duty so to do namely to stir up and exercise the Grace we have received in and unto its proper Operations But it is so our Duty as that of our selves we cannot perform it It is God who worketh effectually in us all those gracious Acts of our Wills and all holy Operations in a way of Duty Every Act of our Wills so far as it is Gracious and Holy is the Act of the Spirit of God efficiently He worketh in us to will or the very Act of willing To say he doth only perswade us or excite and stirre up our Wills by his Grace to put forth their own Acts is to say he doth not do what the Apostle affirms him to do For if the gracious Actings of our Wills be so our own as not to be his he doth not work in us to will but only perswadeth us so to do But the same Apostle utterly excludeth this pretense 1 Cor. 15. 10. I laboured abundantly yet not I but the grace of God which was with me He had a Necessity incumbent on him of declaring the great labour he had undergone and the pains he had taken in preaching of the Gospel But yet immediately least any one should apprehend that he ascribed any thing to himself any gracious holy Actings in those Labours he addes his usual Epanorthosis Not I let me not be mistaken it was not I by any power of mine by any thing in me but it was all wrought in me by the free Grace of the Spirit of God Not I but Grace is the Apostles Assertion Suppose now that God by his Grace doth no more but aid assist and excite the Will in its Actings that he doth not effectually work all the gracious Actings of our Souls in all our Duties the Proposition would hold on the other hand Not Grace but I seeing the principal Relation of the Effect is unto the next and immediate Cause and thence hath it its Denomination And as he worketh them To Will in us so also To Doe that is Effectually to perform those Duties whereunto the gracious actings of our Wills are required Sect. 15 And what hath been spoken may suffice to prove that the Holy Spirit as the Author of our Sanctification worketh also in us all gracious Acts of Faith Love and Obedience wherein the first Part of our Actual Holiness and Righteousness doth consist And the Truth thus confirmed may be further improved unto our Instruction and Edification 1 It is easily hence discernible How contrary are the Designs
the Author and Cause of Mortification in us 21 The Manner of the Operation of the Spirit in the Mortification of Sin 22 Particular Means of the Mortification of Sin 23 Duties necessary unto the Mortification of Sin directed unto by the Holy Ghost 24 Mistakes and Errors of Persons failing in this matter 28 How Spiritual Duties are to be managed that Sin may be mortified 33 Influence of the Vertue of the Death of Christ as applyed by the Holy Spirit into the Mortification of Sin Sect. 1 THere is yet another Part or Effect of our Sanctification by the Holy Ghost which consisteth in and is called Mortification of Sin As what we have already insisted on concerneth the Improvement and Practice of the Principle of Grace wherewithall Believers are indued so what we now propose concerneth the Weakning Impairing and Destroying of the Contrary Principle of Sin in its Root and Fruits in its Principle and Actings And whereas the Spirit of God is every where said to sanctifie us we our selves are commanded and said constantly to mortifie our Sins For Sanctification expresseth Grace communicated and received in general Mortification Grace as so received improved and acted unto a certain End And I shall be brief in the handling of it because I have formerly published a small Discourse on the same Subject And there are two things that I shall speak unto 1 The Nature of the Duty it self 2 The Manner how it is wrought in us by the Holy Ghost which I principally intend Sect. 2 It is known that this Duty is frequently enjoyned and prescribed unto us Col. 3. 5. Mortifie therefore your Members that are on the Earth Fornication Vncleanness inordinate Affection evil Concupiscence and Covetousness which is Iâ—â—atry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be supplyed Mortifie your Members that are on the Earth that is your carnal earthly Affections avoyding or by avoyding Fornication c. And so a distinction is made between carnal Affections and their Fruits Or the special sins mentioned are instances of these carnal Affections Mortifie your carnal Affections namely Fornication and the like wherein there is a Metonymy of the Effect for the Cause And they are called our Members 1 Because as the whole Principle of sin and Course of sinning which proceedeth from it being called the Body of Sin Rom. 6. 6. or the Body of the Sins of the Flesh Col. 2. 11. with respect thereunto these particular Lusts are here called the members of that Body Mortifie your members For that he intends not the Parts or Members of our Natural Bodyes as though they were to be destroyed as they seem to imagine who place Mortification in outward Afflictions and Macerations of the Body he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are on the Earth that is Earthly carnal and sensual 2 These Affections and Lusts the Old man that is our depraved Nature useth naturally and readily as the Body doth its Members And which addes Efficacy unto the Allusion by them it draws the very Members of the Body into a complyance with it and the service of it against which we are cautioned by our Apostle Rom. 6. 12. Let not therefore sin reign in your mortal Bodies that is our natural Bodies that ye should obey it in the Lusts thereof which Exhortation he pursues v. 19. as ye have yielded your Members servants unto Vncleanness and to Iniquity unto Iniquity even so now yield your Members servants to Righteousness unto Holiness Which some neglecting do take the Members of Christ that is of their own Bodies which are the Members of Christ and make them the members of an Harlot 1 Cor. 6. 15. And many other Commands there are to the same purpose which will afterwards occurre Sect. 3 And concerning this great Duty we may consider three things 1. The Name of it whereby it is exressed 2. The Nature of it wherein it consists 3. The Means and Way whereby it is effected and wrought First For the Name it is two wayes expressed and both of them Metaphorical 1 By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to mortifie our selves The first is used Col. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is mortifie that is Extinguish and destroy all that Force and Vigour of Corrupted Nature which enclines to earthly carnal things opposite unto that spiritual Heavenly Life and its actings which we have in and from Christ as was before declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is eneco morte macto to kill to affect with or destroy by Death But yet this word is used by our Apostle not absolutely to destroy and to kill so as that which is so mortified or killed should no more have any Being but that it should be rendred useless as unto what its strength and vigour would produce So he expresseth the Effects of it in the passive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 19. He considered not his own Body now dead now mortified The Body of Abraham was not then absolutely dead only the natural Force and Vigour of it was exceedingly abated And so he seems to mollifie this Expression Heb. 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we well render of one and him as good as Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating a Respect unto the thing treated of So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mortifie signifies a continued Act in taking away the Power and Force of any thing untill it comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead unto some certain Ends or Purposes as we shall see it is in the Mortification of sin Rom. 8. 13. If ye through the Spirit doe mortifie the Deeds of the Body ye shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word to the same purpose it signifies as the other doth to put to death But it is used in the Present Tense to denote that it is a work which must be alwayes doing If ye do mortifie that is If you are alwayes and constantly imployed in that work And what the Apostle here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Deeds of the Body he therein expresseth the Effect for the Cause Metonymically For he intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he expresseth the same thing Gal. 5. 24. The Flesh with its Affections and Lusts whence all the corrupt Deeds wherein the Body is instrumental do arise Sect. 4 2 The same Duty with relation unto the Death of Christ as the Meritorious Efficient and Exemplary Cause is expressed by Crucifying Rom. 6. 6. Our old Man is Crucifyed with him Gal. 2. 20. I am crucified with Christ Chap. 5. 20. They that are Christs have crucified the Flesh with the Affections and Lusts. Chap. 6. 14. By the Lord Jesus Christ the World is crucified unto me and I unto the World Now as perhaps there may be something intimated herein of the Manner of mortification of sin which is Gradually carryed on unto its final Destruction as a Man dyes on the Cross yet that which is principally
intended is the Relation of this Work and Duty to the Death of Christ whence we and our sins are said to be crucified with him because we and they are so by vertue of his Death And herein do we alwayes bear about in the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dying of our Lord Jesus Christ 2 Cor. 4. 10. representing the Manner of it and expressing its Efficacy Sect. 5 Secondly Thus is this Duty expressed whose Nature in the next place we shall more particularly enquire into and declare in the ensuing Observations 1. Mortification of Sin is a Duty alwayes incumbent on us in the whole Course of our Obedience This the Command testifieth which represents it as an alwayes present Duty When it is no longer a Duty to grow in Grace it is so not to mortifie Sin No man under Heaven can at any Time say that he is exempted from this Command nor on any Pretence And he who ceaseth from this Duty le ts go all Endeavours after Holiness And as for those who pretend unto an absolute Perfection they are of all Persons living the most impudent nor do ever in this Matter open their mouths but they give themselves the Lye For 2. This Duty being alwayes incumbent on us argues undenyably the abiding in us of a Principle of Sin whilest we are in the Flesh which with its Fruits is that which is to be mortified This the Scripture calleth the sin that dwelleth in us the evil that is present with us the Law of the Members evil Concupiscence Lust the Flesh and the like And thereunto are the Properties and Actings of folly deceit tempting seducing rebelling warring captivating ascribed This is not a place to dispute the Truth of this Assertion which cannot with any Reputation of Modesty be denyed by any who own the Scripture or pretend to an Acquaintance with themselves But yet through the Craft of Sathan with the Pride and Darkness of the Minds of men it is so fallen out that the want of a true understanding hereof is the Occasion of most of those pernitious Errors wherewith the Church of God is at present pestered and which practically keeps men off from being seriously troubled for their sins or seeking out for Relief by Jesus Christ. Thus one hath not feared of late openly to profess that he knowes of no deceit or evil in his own Heart though a wiser than he hath informed us that he who trusteth his own Heart is a Fool Proverb 28. 26. Sect. 6 3. In-dwelling sin which is the Object of this Duty of Mortification falls under a three-fold Consideration 1. Of its Root and Principle 2. Of its Disposition and Operations 3. Of its Effects These in the Scripture are frequently distinguished though mostly under Metaphorical Expressions So are they mentioned together distinctly Rom. 6. 6. Our old Man is crucified with Christ that the Body of sin might be destroyed that henceforth we should not serve sin 1 The Root or Principle of sin which by Nature possesseth all the Faculties of the Soul and as a depraved Habit enclines unto all that is evil is the Old man so called in Opposition unto the New man which after God is created in Righteousness and true Holiness 2 There is the Inclination actual Disposition and Operations of this Principle or Habit which is called the Body of sin with the Members of it For under those Expressions sin is proposed as in procinctu in a Readiness to Act its self and enclining unto all that is evil And this also is expressed by the Affections and Lusts of the Flesh Gal. 4. 25. Deceitfull Lusts Ephes. 4. 24. The Old man is Corrupt according unto the deceitfull Lusts the Wills of the Flesh and the Mind 3 There are the Effects Fruits and Products of these things which are Actual sins whereby as the Apostle speaks we serve sin as bringing forth the Fruits of it that we should not henceforth serve sin And these Fruits are of two sorts 1. Internal in the Figments and Imaginations of the Heart which is the first way whereby the Lusts of the Old man do act themselves And therefore of those that are under the Power or Dominion of sin it is said that every Figment or Imagination of their Hearts are evil continually Gen. 6. 5. For they have no other Principle whereby they are acted but that of Sin and therefore all the Figments of their Hearts must be necessarily evil And with respect hereunto our Saviour affirms that all Actual sins proceed out of the Heart Math. 15. 19. because there is their Root and there are they first formed and framed 2. External in Actual sins such as those enumerated by our Apostle Col. 3. 5. Gal. 5. 19 20 21. All these things together make up the compleat Object of this Duty of Mortification The old man the body of Death with its Members and the Works of the flesh or the Habit Operations an Effects of Sin are all of them intended and to be respected herein Sect. 7 4. This Principle its Operations and Effects are opposed and directly contrary unto the Principle Operations and Fruits of Holiness as wought in us by the Spirit of God which we have before described 1 They are opposed in their Principle For the Flesh lusteth against the Spirit and the Spirit lusteth against Flesh and these are contrary the one to the other Gal. 5. 17. These are those two adverse Principles which maintain such a Conflict in the Souls of Believers whilst they are in this world and which is so Graphically described by our Apostle Rom. 7. so the Old and New man are opposed and contrary 2 In their Actings The Lusting of the Flesh and the Lusting or desires of the Spirit Walking after the Flesh and Walking after the Spirit living after the Flesh and living in the Spirit are opposed also This is the Opposition that is between the Body of Sin with its Members and the Life of Grace Who walk not after the Flesh but after the Spirit Rom. 8. 1 4 5. We are Debters not to the flesh to live after the flesh for if ye live after the flesh ye shall die but if ye by the Spirit doe mortifie the Deeds of the Flesh ye shall live ver 11 12 13. By this walking after the Flesh I understand not at least not principally the committing of Actual Sins but a Compliance with the Principle or Habit of sin prevailing in Depraved unsanctified Nature allowing it a predominancy in the Hearts and Affections It is when men are disposed to Act according to the Inclinations Lustings Motions Wills and Desires of it Or it is to bend that way Habitually in our Course and Conversation which the Flesh inclines and leads unto This Principle doth not indeed Equally bring forth Actual sins in all but hath various Degrees of its Efficacy as it is advantaged by Temptations controlled by Light or hampered by Convictions Hence all that are under the Power of Sin
can perform no Duty in this way or manner without the especial Assistance of the Holy Spirit hath been sufficiently before evinced And the Duties which are appointed of God in an especial manner unto this End are Prayer Meditation Watchfulness Abstinence Wisdom or Circumspection with reference unto Temptations and their prevalency Not to go over these Duties in particular nor to shew wherein their especial Efficacy unto this End and Purpose doth consist I shall only give some general Rules concerning the Exercising of our Souls in them and some Directions for their right performance Sect. 28 1 All these Dutyes are to be designed and mannaged with an especial Respect unto this End It will not suffice that we are Exercised in them in general and with regard only unto this general End We are to apply them unto this particular Case designing in and by them the Mortification and Ruine of sin Especially when by its especial Actings in us it discovers it self in a peculiar Manner unto us No man who wisely considereth himself his State and Condition his Occasions and Temptations can be wholly ignorant of his especial Corruptions and Inclinations whereby he is ready for halting as the Psalmist speaks He that is so lives in the dark to himself and walks at peradventures with God not knowing how he walketh nor whither he goeth David probably had respect hereunto when he said I have kept the Wayes of the Lord and have not wickedly departed from my God for all his Judgments were before me and I did not put away his Statutes from me I was also upright before him and I kept my self from mine Iniquity Psal. 18. 21 22 23. He could have done nothing of all this nor have preserved his Integrity in walking with God had he not known and kept a continual Watch upon his own Iniquity or that working of Sin in him which most peculiarly inclined and disposed him unto Evil. Upon this Discovery are we to apply these Dutyes in a particular Manner to the weakening and Ruine of the Power of Sin And as they are all usefull and Necessary so the Circumstances of our Condition will direct us which of them in particular we ought to be most conversant in Sometimes Prayer and Meditation claim this place as when our Danger ariseth solely from our selves and our own perverse Inclinations disorderly Affections or unruly Passions sometimes Watchfulness and Abstinence when Sin takes Occasion from Temptations Concerns and Businesses in the World sometimes Wisdom and Circumspection when the Avoydance of Temptations and Opportunities for sin is in an especial manner required of us These Dutyes I say are to be managed with a peculiar design to oppose defeat and destroy the Power of sin into which they have a powerfull Influence as designed of God unto that End For Sect. 29 2 All these Duties rightly improved work two wayes towards the End designed 1. Morally and by way of Impetration namely of Help and Assistance 2. Really by an immediate Opposition unto Sin and its Power whence Assimulation unto Holiness doth arise First These Duties work Morally and by way of Impetration I shall instance only in one of them and that is Prayer There are two parts of Prayer with respect unto Sin and its Power 1 Complaints 2 Petitions 1. Complaint So is the Title of Psal. 102. The Prayer of the Afflicted when he is overwhelmed and powreth out his Complaint before the Lord. So David expresseth himself Psal. 55. 2. Attend unto me and hear me I mourn in my Complaint and make a Noyse His Prayer was a Dolefull Lamentation And Psal. 142. 2. I powred out my Complaint before him I shewed before him my trouble This is the first Work of Prayer with respect unto Sin its Power and Prevalency The Soul therein pours out its Complaints unto God and sheweth before him the trouble it undergoes on the Account thereof And this it doth in an humble Acknowledgement of its Guilt crying out of its Deceit and Violence For all just and due Complaint respecteth that which is grievous and which is beyond the Power of the Complainer to relieve himself against Of this sort there is nothing to be compared with the Power of Sin as to Believers Sect. 30 This therefore is and ought to be the principal Matter and Subject of their Complaints in Prayer Yea the very Nature of the whole Case is such as that the Apostle could not give an Account of it without great Complaints Rom. 7. 24. This part of Prayer indeed is with profligate Persons derided and scorned but it is acceptable with God and that wherein Believers find Ease and Rest unto their Souls For let the World scoffe while it pleaseth what is more acceptable unto God than for his Children out of pure Love unto him and Holiness out of fervent Desires to comply with his Mind and Will and thereby to attain Conformity unto Jesus Christ to come with their Complaints unto him of the Distance they are kept from these things by the captivating Power of sins bewailing their frail Condition and humbly acknowledging all the Evils that they are liable unto upon the Account thereof Would any man have thought it possible had not Experience convinced him that so much Luciferian Pride and Atheisme should possess the Minds oâ— thy who would be esteemed Christians as to scoffe at and deride these things that any one should ever read the Bible or once consider what he is and with whom he hath to doe and to be ignorant of this Duty But we have nothing to do with such Persons but to leave them to please themselves whilest they may with these fond and impious Imaginations They will come either in this World which we hope and pray for in their Repentance to know their Folly or in another I say these Complaints of sin powred out before the Lord these Cryings out of Deceit and Violence are acceptable to God and prevalent with him to give out Aid and Assistance He owns Believers as his Children and hath the Bowels and Compassion of a Father towards them Sin he knowes to be their greatest Enemy and which fights directly against their Souls Will he then despise their Complaints and their bemoaning of themselves before him will he not avenge them of that Enemy and that speedily See Jerem. 31. 18 19 20. Men who think they have no other Enemies none to complain of but such as oppose them or obstruct them or oppress them in their Secular Interests Advantages and Concerns are strangers unto these things Believers look on sin as their greatest Adversary and know that they suffer more from it than from all the World Suffer them therefore to make their Complaints of it unto him who pities them who will relieve them and avenge them Sect. 31 2. Prayer is directly Petitions to this purpose it consists of Petitions unto God for supplyes of Grace to conflict and conquer Sin withall I need not prove this No man
Prayes as he ought no man joyns in Prayer with another who prayes as he ought but these Petitions are a part of his Prayer Especially will they be so and ought they so to be when the Mind is peculiarly engaged in the Design of destroying sin And these Petitions or Requests are as far as they are gracious and effectual wrought in us by the Holy Ghost who therein maketh intercession for us according to the Will of God And hereby doth he carry on this work of the Mortification of sin for his Work it is He makes us to put up prevalent Requests unto God for such continual supplyes of Grace whereby it may be constantly kept under and at length destroyed And this is the first way whereby this Duty hath an Influence into Mortification namely Morally and by way of Impetration Sect. 32 Secondly This Duty hath a real Efficiency unto the same End It doth its self when rightly performed and duly attended unto mightily prevail unto the weakning and Destruction of sin For in and by fervent Prayer especially when it is designed unto this End the Habit Frame and Inclinations of the Soul unto universal Holiness with a Detestation of all sin are increased cherished and strengthened The soul of a Believer is never raised unto a higher Intension of spirit in the pursuit of love unto and delight in Holiness nor is more conformed unto it or cast into the mould of it than it is in Prayer And frequency in this Duty is a principal means to fix and consolidate the mind in the form and likeness of it And hence doe Believers oft-times continue in and come off from Prayer above all Impressions from sin as to Inclinations and Complyances Would such a frame alwayes continue how happy were we But abiding in the Duty is the best way of reaching out after it I say therefore that this Duty is really Efficient of the Mortification of sin because therein all the Graces whereby it is opposed and weakened are excited exercised and improved unto that End as also the Detestation and Abhorency of sin is increased in us And where this is not so there are some secret flaws in the Prayers of men which it will be their wisdom to find out and heal Sect. 33 Fourthly The Holy Spirit carrieth on this work by applying in an especial manner the death of Christ unto us for that end And this is another thing which because the World understandeth not it doth despise But yet in whomsoever the Death of Christ is not the death of sin he shall dye in his sins To evidence this Truth we may observe 1 in general That the Death of Christ hath an especial influence into the Mortification of sin without which it will not be Mortified This is plainly enough testified unto in the Scripture By his Cross that is his Death on the Cross We are crucified unto the world Gal. 6. 14. Our old man is crucified with him that the Body of sin might be destroyed Rom. 6. 6. That is sin is Mortified in us by vertue of the Death of Christ 2 In the Death of Christ with respect unto sin there may be considedered 1. His Oblation of himself and 2. The Application thereof unto us By the first it is that our sins are expiated as unto their Guilt but from the latter it is that they are actually subdued as to their Power For it is by an Interest in and a participation of the Benefits of his Death which we call the Application of it unto us Hereon are we said to be buried with him and to rise with him whereof our Baptism is a pledge Rom. 6. 3 4. not in an outward Representation as some imagine of being dipped under the water and taken up again which were to make one sign the sign of another but in a powerful Participation of the vertue of the Death and Life of Christ in a death unto sin and newness of life in Holy Obedience which Baptisme is a pledge of as it is a token of our initiation and implanting into him So are we said to be baptized into his death or into the likeness of it that is into its power ver 3. 3 The old man is said to be crucified with Christ or sin to be Mortified by the Death of Christ as was in part before observed on two Accounts 1 Of Conformity Christ is the Head the Beginning or Idea of the New Creation The first born of every Creature Whatever God designeth unto us therein he first exemplified in Jesus Christ And we are predestinated to be conformed to the Image of his Son Rom. 8. 29. Hereof the Apostle gives us an express instance in the Resurrection Christ the first Fruits afterwards they that are Christs at his coming 1 Cor. 15. 23. It is so in all things all that is wrought in us it is in resemblance and conformity unto Christ. Particularly we are by Grace planted into the likeness of his Death Rom. 6. 5. being made conformable unto his Death Phil. 3. 10. and so to be dead with Christ Col. 2. 20. Now this conformity is not in our Natural Death nor in our being put to death as he was for it is that which we are made partakers of in this Life and that in a way of Grace and Mercy But Christ died for sin for our sin which was the meritorious procuring cause thereof And he lived again by the Power of God A likeness and conformity hereunto God will work in all Believers There is by nature a Life of sin in them as hath been declared This Life must be destroyed sin must dye in us and we thereby become dead unto sin And as he rose again So are we to be quickened in and unto newness of life In this death of sin consists that Mortification which we treat about and without which we cannot be conformed unto Christ in his Death which we are designed unto And the same Spirit which wrought these things in Christ will in the pursuit of his Design work that which answers unto them in all his Members Sect. 34 2 In respect of Efficacy vertue goeth forth from the Death of Christ for the subduing and Destruction of sin It was not designed to be a dead unactive passive Example but it is accompanied with a Power conforming and changing us into its own likeness It is the Ordinance of God unto that End which he therefore gives efficacy unto It is by a fellowship or participation in his sufferings that we are made conformable to his Death Phil. 3. 10. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an interest in the Benefit of his suffering we also are made partakers thereof This makes us conformable to his Death in the Death of sin in us The Death of Christ is designed to be the Death of sin let them who are dead in sin deride it whilest they please If Christ had not dyed sin had never dyed in any sinner unto Eternity Wherefore that
there is a vertue and Efficacy in the Death of Christ unto this purpose cannot be denyed without a Renuntiation of all the Benefits thereof On the one hand the Scripture tells us that he is our Life our Spiritual Life the Spring Fountain and Cause of it we have nothing therefore that belongs thereunto but what is derived from him They cast themselves out of the verge of Christianity who suppose that the Lord Christ is no otherwise our Life or the Authour of Life unto us but as he hath revealed and taught the way of Life unto us He is our Life as he is our Head And it would be a sorry Head that should onely teach the feet to go and not communicate strength to the whole Body so to doe And that we have real influences of Life from Christ I have sufficiently proved before Unto our spiritual Life doth ensue the Death of sin for this on the other hand is peculiarly assigned unto his Death in the Testimonies before produced This therefore is by vertue derived from Christ That is in an especial manner from his Death as the Scripture testifies Sect. 35 All the Enquiry is How the Death of Christ is applyed unto us or which is the same How we apply our selves to the Death of Christ for this purpose And I answer We do it two wayes 1 By Faith The way to derive Vertue from Christ is by touching of him So the diseased Woman in the Gospel touched but the Hemme of his Garment and Vertue went forth from him to stay her Bloody Issue Math. 9. 22. It was not her Touching him outwardly but her Faith which she acted then and thereby that derived Vertue from him For so our Saviour tells her in his Answer Daughter be of good Comfort thy Faith hath made thee whole But unto what End was this touching of his Garment It was only a Pledge and Token of the particular Application of the healing Power of Christ unto her Soul or her Faith in him in particular for that End For at the same time many thronged upon him in a presse so as his Disciples marvelled he should ask who touched his Cloaths Mark 5. 30 31. yet was not any of them advantaged but the poor sick Woman A great Emblem it is of common Profession on the one hand and especial Faith on the other Multitudes presse and throng about Christ in a Profession of Faith and Obedience and in the real performance of many Duties but no Vertue goeth forth from Christ to heal them But when any one though poor though seemingly at a distance gets but the least touch of him by especial Faith this Soul is healed This is our Way with respect unto the Mortification of Sin The Scripture assures us that there is Vertue and Efficacy in the Death of Christ unto that End The Means whereby we derive this Vertue from him is by Touching of him that is by Acting Faith on him in his Death for the Death of Sin Sect. 36 But how will this effect it how will sin be mortified hereby I say how by what Power and Vertue were they healed in the Wilderness who looked unto the Brazen Serpent was it not because that was an Ordinance of God which by his Almighty Power he made effectual unto that purpose The Death of Christ being so as to the Crucifying of sin when it is looked on or applyed unto by Faith shall not Divine Vertue and Power go forth unto that End The Scripture and Experience of all Believers give Testimony unto the Truth and Reality thereof Besides Faith it self as acted on the Death of Christ hath a peculiar Efficacy unto the subduing of sin for beholding him thereby as in a Glass we are changed into the same Image 1 Cor. 3. 18. And that which we peculiarly behold we are peculiarly transformed into the Likeness of And moreover it is the only Means whereby we Actually derive from Christ the Benefits of our Vnion with him from thence we have all Grace or there is no such thing in the World And the Communication of it unto us is in and by the Actual Exercise of Faith principally So it being acted with respect unto his Death we have Grace for the Killing of sin and thereby become dead with him Crucified with him Buryed with him as in the Testimonies before produced This is that which we call the Application of the Death of Christ unto us or our Application of our selves to the Death of Christ for the Mortification of sin And they by whom this Means thereof is despised or neglected who are ignorant of it or do Blaspheme it must live under the Power of sin unto what Inventions soever they turn themselves for Deliverance According as we abide and abound herein will be our success Those who are careless and remiss in the Exercise of Faith by Prayer and Meditation in the Way described will find that Sin will keep its ground and maintain so much Power in them as shall issue in their perpetual Trouble And men who are much conversant with the Death of Christ not in Notions and Lifeless Speculations not in Natural or Carnal Affections like those which are raised in weak Persons by Images and Crucifixes but by holy Actings of Faith with respect unto what is declared in the Scripture as to its Power and Efficacy will be implanted into the Likeness of it and experience the Death of sin in them continually Sect. 37 2 We do it by Love Christ as Crucified is the great Object of our Love or should so be For he is therein unto sinners altogether Lovely Hence one of the Ancients cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Love is crucified and why doe I stay behind In the Death of Christ do his Love his Grace his Condescension most gloriously shine forth We may therefore consider three things with respect unto this Love 1 The Object of it 2 The Means of the Representation of that Object unto our Minds and Affections 3 The Effects of it as to the Case in hand The Object of it is Christ himself in his unsearchable Grace his unspeakable Love his infinite Condescension his patient Suffering and victorious Power in his Death or dying for us It is not his Death absolutely but himself as all these Graces conspicuously shine forth in his Death which is intended And there are various Wayes whereby this may be represented unto our Minds Sect. 38 1 Men may doe it unto themselves by their own Imaginations They may frame and fancy dolorous things unto themselves about it which is the way of Persons under deep and devout Superstitions But no Love in sincerity will ever be ingenerated towards Jesus Christ hereby 2 It may be done by others in pathetical and tragical Declarations of the Outward part of Christs sufferings Herein some have a great faculty to work upon the Natural Affections of their Auditors And great Passions accompanyed with Tears and Vows may be so excited
as we are capable of and which no man hath any discouragement from endeavouring to attain Sect. 8 4 There is in and by Christ declared and administred a spiritual Power of Grace which shall work this Holiness in us or that Conformity unto the Holiness of God which he doth require From this Fountain therefore we draw immediately as the Reasons of the Necessity so prevalent Motives unto Holiness in our Souls Hence some things may be inferenced As First That the Mediation of Christ and in particular his Satisfaction is so farre from being an Hinderance of or a Discouragement unto Holiness as some blasphemously pretend that the great fundamental Reason of it in us namely the Holiness of God himself can have no influence upon us without the supposition of it and Faith in it unless Faith be built hereon no sinner upon a view of Gods Holiness as absolutely considered can have any other thoughts but those of Cain My sin is great it cannot be pardoned God is an Holy God I cannot serve him and therefore will depart out of his presence But the Holiness of God as manifested in Jesus Christ including a supposition of Satisfaction made unto what is required by its absolute Purity and a condescention thereon to accept in him that Holiness of Truth and Sincerity which we are capable of doth equally maintain the indispensible necessity of it and encourage us unto it And we may see what contrary Conclusions will be made on these different Considerations of it Those who view it only in the first way can come to no other issue in their thoughts but that which they express in the Prophet Isa. 33. 14. Who among us shall dwell with the devouring fire who among us shall inhabit with everlasting burnings God fiery Holiness serves towards them unto no other End but to fill them with terror and despair But other Inferences are natural from the Consideration of the same Holiness in the latter way Our God saith the Apostle is a consuming fire what then what follows as our Duty thereon Let us have Grace whereby we may serve him acceptably with Reverence and Godly fear Heb. 12. 28 29. There is no such forcible Reason for no such powerful Motive unto our Adherence unto him in Holy Obedience Such different Conclusions will men make from these different Considerations of the Holiness of God when once they come to be serious and in good earnest about them Sect. 9 Secondly It follows from hence also that our Holiness under the New Covenant although it have the same general Nature and one principal End with that which was required in the Covenant of Works yet as it hath an especial Spring and Fountain which that had not and relates unto sundry Causes which the other had no concernment in so it is not of the same especial use therewith The immediate End and Use of that Holiness in us was to answer the Holiness of God absolutely as expressed in the Law whereon we should have been Justified This is now done for us by Christ alone and the Holiness which God requireth of us respects onely those Ends which God hath proposed unto us in Compliance with his own Holiness as he will Glorifie it in Jesus Christ which must be afterwards declared Secondly We may consider in what particular Instances the Force of this Argument is conveyed unto us or what are the especial Reasons why we ought to be Holy because God is so And they are three Sect. 10 1 Because herein consists all that Conformity unto God whereof in this World we are capable which is our Priviledge Preeminence Glory and Honour We were Originally Created in the Image and Likeness of God Herein consisted the Priviledge Preeminence Order and Blessedness of our first state and that for the Substance of it it was no other but our Holiness is by all confessed Wherefore without this Conformity unto God without the Impress of his Image and Likeness upon us we do not we cannot stand in that Relation unto God which was designed us in our Creation This we lost by the Entrance of sin And if there be not a way for us to acquire it again if we do not so we shall alwaies come short of the Glory of God and of the End of our Creation Now this is done in and by Holiness alone for therein consists the Renovation of the Image of God in us as our Apostle expressely declares Ephes. 4. 22 23 24. with Col. 3. 10. It is therefore to no purpose for any man to expect an Interest in God or any thing that will prove Eternally to his Advantage who doth not endeavour after Conformity unto him For such a man despiseth all the Glory that God designed unto himself in our Creation and all that was Eminent and peculiarly bestowed upon our selves Sect. 11 He therefore whose Design is not to be like unto God according to his Measure and the Capacity of a Creature alwayes misseth both of his End his Rule and his Way Our Saviour would have his Disciples to do all things so as that they may be the Children of their Heavenly Father Matth. 5. 45. that is like him representing him as Children do their Father And the truth is if this Necessity of Conformity unto God be once out of our View and Consideration we are easily turned aside by the meanest Temptation we meet withall In brief without that Likeness and Conformity unto God which consists in Holiness as we do under his Eye bear the Image of his great Adversary the Devil so we can have no especial Interest in him nor hath he any in us 2 The Force of the Argument ariseth from the Respect it bears unto our Actual Entercourse and Communion with God This we are called unto and this in all our Duties of Obedience we must endeavour to attain If there be not in them a real Entercourse between God and our Souls they are all but uncertain beatings of the Ayre When we are Accepted in them when God is Glorified by them then have we in them this Entercourse and Communion with God Now whereas God is Holy if we are not in our Measure holy according to his Mind this cannot be For God neither accepts of any Duties from unholy Persons nor is he glorified by them and therefore as unto these Ends doth he expreslely reject and condemn them It is a good Duty to Preach the Word But unto the Wicked God saith What hast thou to doe to declare my Statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest Instruction and castest my Words behind thee Psal. 50. 16 17. Seeing thou art unholy To pray is a good Duty But unto them that are not washed and made clean and put not away the evil of their Doings from before his Eyes saith God When ye spread forth your hands I will hide mine Eyes from you and when ye make many Prayers I will not hear Isa. 1. 15
place so much at compleat Happiness as perfect Holiness And they who desire Heaven as that which would only ease them of their Troubles and not as that which will perfectly free them of Sin will fall into a state wherein Sin and Trouble shall be Eternally inseperable As therefore we would continually tend towards our Rest and Blessedness as we would have assured and evident Pledges of it in our own Souls as we would have Fore-tastes of it and an experimental Acquaintance with it as who would not know as much as is possible of his Eternal Blessedness this is the Design which we ought to pursue It is to be feared that the most of us know not how much of Glory may be in present Grace nor how much of Heaven may be attained in Holiness on the Earth We have a Generation amongst us that would fain be Boasting of Perfection whilest in their Minds they are evidently under the Power of Darkness corrupt in their Affections and worldly in their Lives But our Duty it is to be alwayes perfecting Holiness in the fear of the Lord. This pursued in a due Manner is continually transforming the Soul into the Likeness of God Much of the Glory of Heaven may dwell in a simple Cottage And poor Persons even under Ragges may be very like unto God Sect. 22 Thirdly It is from our Likeness and Conformity unto God alone that we are or may be usefull in the World in a due Manner and Order I shall have Occasion to speak more unto this afterwards and shall therefore here only touch upon it with respect unto one Concernment or Circumstance God is the great Preserver and Benefactor of the whole Creation He is good and doth Good the sole Cause and Fountain of all Good that in any kind any Creature is made partaker of And there is no Property of God more celebrated in the Scripture than this of his Goodness and his giving out of the Fruits of it to all his Creatures And he is so only Good that there is nothing so in any sence but by a participation of it and a Likeness unto him therein They therefore who are like unto God and they only are usefull in this World There is indeed or at least there hath been much Good usefull good done by others on various Convictions and for various Ends But there is one flaw or other in all they doe Either Superstition or Vain-glory or Selfishness or Merit or one thing or other gets into all the Good that is done by unholy Persons and brings Death into the Pot so that although it may be of some use in particulars unto individual Persons in some Seasons it is of none unto the general Good of the whole He that bears the Likeness of God and in all that he doth acts from that Principle he alone is truely usefull represents God in what he doth and spoyls it not by false Ends of his own If therefore we would keep up the Priviledge and Preeminence of our Nature and Persons if we would make due and daily Accessions towards Glory and Blessedness if we would be of any real use in this World our great Endeavour ought to be to grow up more and more into this Likeness of God which consists in our Holiness Sect. 23 It will therefore or it may be justly here enquired How or what we may doe that we may thrive and grow up more and more into this Likeness unto God To remit other Considerations unto their proper place at present I answer that there are some Graces of Holiness that are effectually Assimulating and others that are Declarative and Expressive of this Likeness of God in us First Those of the first sort which have a peculiar Efficacy to promote the likeness of God in our Souls are Faith and Love in whose constant Exercise we ought to abide and abound if we intend to grow in Likeness and Conformity to God Sect. 24 1 Faith is a part of our Holiness as it is a Grace of the sanctifying Spirit and it is a Principle of Holiness as it purifies the Heart and is effectual by Love The more Faith is in its due and proper Exercise the more holy we shall be and consequently the more like unto God This were a large Theme I shall confine it unto one Instance The glorious Properties of God as we have shewed before are manifested and revealed in Jesus Christ in his Face do they shine forth The only way whereby we behold them whereby we have an intuition into them is by Faith In Christ are the glorious Excellencies of God represented unto us and by Faith do we behold them And what is the Effect hereof we are changed into the same Image and Likeness from Glory to Glory 2 Cor. 3. 18. This is the great Mystery of Growing in Holiness and Thriving in the Image of God which the World being ignorant of have laboured in vain by other Means to satisfie their Notions and Convictions But this is the great Way and Means of it appointed and blessed of God unto that Purpose namely constantly by Faith in a way of Believing the Revelation made in the Gospel to view behold and contemplate on the Excellencies of God his Goodness Holiness Righteousness Love and Grace as manifested in Jesus Christ and that so as to make use of and apply unto our selves and our Condition the Effects and Fruits of them according to the Promise of the Gospel This is the great Arcanum of growing up into the likeness of God without which however men may multiply Duties in a Complyance with their Convictions they will have never the more Conformity to God And all Professors who come short in this matter do or may know that it ariseth from their want of a constant Exercise of Faith on God in Christ. If therefore we have a real Design of being yet more like unto God which is our Priviledge Safety Glory Blessedness this is the way we must take for its Accomplishment Abound in Actings of Faith and we shall thrive in Holiness And they are but Acts of Presumption under the Name of Faith which do not infallibly produce this Effect Sect. 25 2 Love hath the same Tendency and Efficacy I mean the Love of God He that would be like unto God must be sure to love him or all other Endeavours to that Purpose will be in vain And he that loves God sincerely will be like him Under the Old Testament none in his general Course so like unto God as David called therefore the man after Gods own Heart and none ever made greater Expressions of Love unto him which occurre continually in the Psalms And let men take what pains they can in Acts and Duties of Obedience if they proceed not from a Principle of Divine Love their Likeness unto God will not be encreased by them All Love in general hath an assimulating Efficacy it casts the Mind into the Mould of the thing beloved So Love
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
of Christ in the State of the Dead 146 10 Death Natural what it is 240 5 Death Natural and Spiritual wherein they differ and wherein they agree 243 13 Death of Christ applyed by the Spirit for the Mortification of Sin 492 33 Spiritual Death Two-fold 239 2 Decayes in Grace to be found in many 353 Deceits practical about Holiness 420 Dedication unto God in what sence it is Sanctification 324 7 Deep Things of God what and how searched by the Spirit 56 19 Defilement of Sin wherein it doth consist 374 4 Degrees of Prophecy fancied by the Jewes rejected 105 11 Degrees in Holiness and growth in Grace whereon they do depend 167 10 Deliverances means of Conviction 294 13 Delight an Effect of Love 514 27 Delight in Sinners as sinning the highest degree of Shamelesness 397 398 How the Spirit of God departed from Saul 37 11 How the Holy Spirit departeth from Men. 91 19 Natural Depravation discovers the Nature of the Grace of Conversion 279 48 Depravation of the Mind how removed 282 52 Depravation of the Mind by Sin what it is and wherein it doth consist 209 13 Description of Sanctification 338 2 Spiritual Desertions and the Nature of them by some Derided 92 19 Design of the Gospel what it is 330 13 Design to be like unto God the Life of Holiness 503 11 Desires of Heaven of what sort they ought to be 512 21 Despisers of God who are so 538 11 Destruction of Sin in the Root and Principle our great Duty 405 Determination of the Will as a free Principle by Grace proved 284 55 Diabolical Pride in Scoffing at the Humiliation of Sinners 405 Difference between receiving Doctrines Notionally and Things really 219 28 Difference about Free-will stated and debated 434 34 Difference between a Spiritual Life and a Life of Moral Vertue 408 17. 414 6 Difference in Religion before the Entrance of Sin and afterwards 461 81 Differences between the life of Adam in Innocency and the life of Grace in Christ. 241 9 Differences about Regeneration none in it 178 12 Different Operations and Effects of one and the same Spirit 38 12 Different degrees of Graces 340 4 Difficulties of Faith 401 13 Difficulties in Duties from sundry Causes 438 39 Difficulty and Necessity of the Work of Mortification 480 13 Dignity of Professors wherein it consists 511 20 Diligence required in the Exercise of Grace 354 Discerning of Spirits an extraordinary Gift at the first 18 22 Discovery of Graces of Holiness springing from Election 443 46 Discovery of a false Foundation of Duties 364 Dispensation of the Spirit not consined unto the first times of the Church 25 28 Dispensation of the Spirit in general declared 79 80 1 2 3. Take away the Dispensation of the Spirit and the whole Church is ruined 157 Disposition of the Soul unto Acts and Duties of Holiness from an inward Principle 423 16 No Disposition unto spiritual Life in a State of spiritual Death 250 29 A Gracious Disposition expressed by Fear Love and Delight 427 17 Depraved Disposition in the Mind by Nature 215 20 Dispositions unto Regeneration of what sort 191 1 Natural Dispositions of some more sedate than of others 568 4 Disquisitions after God by the Light of Nature and their success 230 48 Distinct Operations ascribed unto the distinct Persons in the Trinity 45 4 Manifestation of the Distinction of Persons in the Divine Nature a great End in the Work of the New Creation 155 2 Distresses upon Conviction of Sin 302 27 Distribution of spiritual Gifts 6 5 Distributions of Grace used by the Ancients 255 6 Disturbance on Divine Revelations whence it proceeds 103 9 Diversity of Gifts an Occasion of Differences in the Churches 7 7 Knowledge of Divine things in their Operations and Effects 20 24 Divine voluntary Actings constantly ascribed unto the Holy Spirit in the Scripture 49 10 Divine Persons succeeded not to each other in their Operations 70 3 Divine Nature in Christ acted not as his Soul 137 2 No true Apprehension of Divine Goodness but in Christ. 229 36 Division of the Holy Spirit in what sence spoken of 93 20 Doctrine of the Spirit of God the second great Principle of the Spirit 8 9 Doctrine of the Spirit the Life of all saving Truth 33 8 Doctrine of the Trinity despised by many 45 4 Doctrine of Regeneration variously described 196 10 Doctrine of some men about Regeneration 261 19 Doctrine of Obedience taught by Christ and what is considerable therein 558 10 Doctrines concerning the Operations of the Spirit of God preached with Efficacy 26 31 Things or Doctrines of the Gospel reduced to two Heads 223 36 The Dove under which shape the Holy Ghost appeared of what sort it was 52 53 15 16 Dreams a Means of Divine Revelation 107 13 Christ how Driven by the Spirit 142 Duty not the Measure of Power 379 Things wrought in a way of Grace prescribed in a way of Duty 379 No Duty of Obedience but an Holy Heart is enclined unto it 425 19 Duty and End to be considered in every Act of Obedience 441 43 Dutyes of Persons intrusted with spiritual Priviledges 7 1 Dutyes required in order to Conversion 192 3 Dutyes of Morality in the Gospel superstitious not the Foundation 235 58 Dutyes of Vnbelievers how Sins 248 25 Good Dutyes how vitiated yet accepted 248 26 The same Dutyes how accepted and rejected with respect unto divers Persons ibid. Dutyes not accepted on the Account of Persons 249 26 Dutyes of Faith Repentance and Obedience on what Grounds to be pressed on men 249 28 Good Dutyes of Vnregenerate men how to be esteemed 250 251 30 Dutyes of themselves will denominate no man Holy 362 Dutyes of Morality and Piety to be encouraged 420 Special Dutyes of those who have received a Principle of Holiness 422 Dutyes Internal and External distinguished 463 2 Dutyes of Believers and Vnbelievers differ in their Substance 471 16 Dutyes required in order unto the Mortication of Sin 487 23 Dutyes how to be performed that Sin may be mortified 489 27 Dutyes of Holiness more clearly revealed by Christ than any other way 557 9 How the Spirit dwelleth in Believers notwithstanding the Remainders of Sin 484 20 E. Earth in the first Creation what it contained 72 8 Education and Convictions in some measure compose Natures Disorders 568 6 Effects of Conviction where to be placed in the Soul 199 15 Effects of natural Vanity and how they are to be opposed 214 19 Effects of Conviction 301 26 Effects of the Priestly Acts of Christ of two sorts 555 3 Especial Effects of Divine Love 514 25 Every work of the Spirit Effectual 198 14 Effectual Work of Grace and our own earnest Endeavours consistent 345 7 Efficacy given to all Ordinances by the Holy Spirit 23 26 No Efficacy in second Causes independently on the first 77 15 Efficacy of Faith whence it ariseth 401 13 Efficacy of the Death of Christ for the destruction of Sin wherein it
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
God Author of our Sanctification 322 3 God how he is the God of Peace 323 3 All good in the Scripture ascribed to the Holy Spirit 470 15 A good man who he is 515 516 29 No good in us but what is wrought by the Holy Spirit 11 13 The good Spirit and the Holy Spirit the same 38 12 Good Spirit of God over-ruling the Devil 112 18 Gospel how abused and despised 223 36 Apprehension of Gods Goodness in the Light of Nature not sufficient to reconcile men to him 229 47 No true Apprehension of the Divine Goodness but in Christ. 229 48 Nature of the Gospel with respect unto the Objects of mens Lusts and Desires 233 54 Things peculiarly belonging to the Gospel or its own Things 234 56 Things known in the Light of Nature further manifested in the Gospel 234 What the Gospel superaddes unto Moral Duties 235 57 Gospel sent for the Accomplishment of the Decree of Election 524 11 Nature of Gospel Precepts 535 6 Grace taken two wayes in the Scripture 164 7 Grace how really efficient in Conversion 264 23 Grace of the Gospel overthrown by asserting it to be a Moral Suasion only 265 23 Nature of Converting Grace explained 268 27 Grace victorious and irresistible 270 30 Grace internal not resisted 271 34 Grace produced by a Creating Act. 275 40 Grace and Nature opposed 322 3 All Grace depends on continual Influences from God 344 6 All Grace Originally in Christ. 362 Things wrought in a way of Grace prescribed in a way of Duty 379 Grace excited by Afflictions 392 Sin and Grace cannot bear rule in the same Person at the same time 429 25 Grace and Nature opposed 322 3 Grace how it frees the Soul from spiritual Incumbrances 436 36 Grace how communicated from Christ unto Believers 457 70 Administration of Grace not equal at all times 547 24 Graces acted and exercised in the Oblation of Christ. 144 Graces which are our Duties not absolutely in our own power 322 2 Graces of Holiness improved into Glory 328 10 All Graces excited unto Exercise by the Holy Ghost 341 5 Graces whose Exercise is Occasional onely how they are encreased 343 6 Graces eminently making us like unto God 513 23 Graces declaring our Conformity to God 515 28 Growth in Grace and Wisdom how ascribed unto Christ. 138 2 Growth in Holiness compared unto that of Trees and Plants 346 8 Growth of Holiness secret and indiscernible 347 8 Growth in Holiness an Object of Faith 351 10 Growth in Holiness enjoyned unto us and required of us 339 4 Growth in Holiness an Access towards Glory 511 21 H. Habit of Holiness antecedently necessary to every Act of Holiness 416 8 Habit of Grace preserved by the constant Influences of the Holy Spirit 417 10 Habit of Holiness not acquired but preserved in a way of Duty ibid. Habit of Holiness permanent in its Inclination 427 23 Habits encline unto Acts of their own kind for a certain End 423 15 Infused Habits of Grace proved 280 50 Intellectual Habits the Nature of them 415 8 Habitual Vncleanness equal in all 378 Habitual Pollution inconsistent with any Holiness ibid. Habitual Grace necessary unto all Acts of Obedience 548 26 Tongues and Hands of the Prophets guided by the Holy Ghost 105 10 Harmony between Grace and the Command 551 33 Head of the Church first respected in the New Creation 128 1 The Heart what it signifies and how it is depraved 212 17 Stony Heart how taken away 277 43 New Heart promised what it is 277 44 418 11 Heart the meaning of it in the Scripture 367 Historical Books of the Scripture written by Divine Inspiration 113 19 The Holy Spirit how both Lord and God 6 4 Holy Spirit the onely Author unto us of all spiritual Good 11 12 The Holy Spirit known by his Operations 21 24 Holy Spirit so called from his immaterial substance 34 9 The Holy Spirit so called first because he is essentially holy 35 36 9 10 Holy Spirit called holy from his Work 36 10 Holy Spirit in what sence called the Spirit of God 38 13 Holy Spirit how called the Spirit of the Son 39 14 The Holy Spirit an Eternal Infinite Intelligent Person 46 47 48 49 c. 7 8 9 10 c. The Holy Spirit hath a spiritual substance and subsistence of his own 54 18 Why the Holy Spirit never Appeared in the Person of a Man 55 18 The Holy Spirit the Author of the Ministry of the Church 61 26 The Holy Spirit the Object of mens Actings in Religion 62 28 The Holy Spirit not a Quality or Vertue of the Divine Nature 64 30 The Holy Spirit expresly called God 64 31 The Holy Spirit given of God and how 80 3 The Holy Spirit compared unto Fire and Water and why 88 13 The Holy Spirit One dividing as he pleaseth to others 94 21 The Holy Spirit the Promise and Legacy of Christ. 124 6 The Holy Spirit the Spirit of the Son as well as of the Father and what followeth thereon 130 8 Actings of the Holy Spirit not ascribed unto him Exclusively 130 9 The Holy Spirit supplyes the bodily Absence of Christ. 158 5 Holy Spirit worketh by Means ordinarily 187 25 The Holy Spirit the immediate Sanctifier of all Believers 337 15 The Holy Spirit promised with respect unto his Effects 357 2 Holy Spirit the principal efficient Cause of the Mortification of Sin 481 15 c. Holy Ghost how the Power of the most High 132 No Holiness but by the Gospel and the Grace of it 325 8 Holiness passeth over into Eternity and Glory and how 328 11 Holiness glorious in this Life 329 12 Holiness all that God requireth of Believers 330 13 Holiness commanded in a way of Duty promised in a way of Grace 336 14 Holiness in its true Nature 338 2 Holiness how it is encreased in Believers 340 4 Holiness may thrive where its growth is not discerned 350 10 Holiness pleaseth God wherever it is 361 5 No Holiness beyond the bounds of Relation to Christ. 363 6 Holiness of God wherein it consists 374 4 Where the Principle of Holiness is there will be the Fruits of it 421 All Holiness derived from Christ. 450 451 c. Evangelical Holiness an effect of the Covenant of Grace 459 75 Holiness of God how an Argument of the Necessity of Holiness in us 500 5 Holiness not absolutely of the same use under the New Covenant and the Old 503 9 Holiness necessary unto the future Enjoyment of God 504 13 Holiness the highest Excellency whereof our Nature is capable 509 18 Holiness the Design of God in Election 521 3 Vniversal Holiness how required in the Precepts of the Gospel 535 6 Necessity of Holiness 537 9 Moral Honesty not Holiness 363 6 The Host of Heaven what it is 70 6 Host of the Earth 71 6 Humane Nature of Christ derived no evil from the Fall of Adam Reasons thereof 136 1 Sanctification of the Humane Nature of
whence voluntary and meritorious 146 9 Obligation unto Holiness no less under the Gospel than under the Law 535 6 All Obstacles removed by effectual Grace 270 30 Obstinacy and Stubbornness of the Heart by Nature 277 45 Obstructions of the Growth of Holiness 350 10 Occasions of spiritual decays in Grace 354 How Christ Offered himself to God through the Eternal Spirit 143 8 Office of Witness-bearing unto the Lord Christ discharged by the Holy Spirit 149 13 One singular Spirit of God declared in the Scripture 33 8 The Holy Spirit One dividing as he pleaseth to others 94 21 Operations of the Spirit called the Spirit by a Metonymy 33 8 Divine Operations of all sorts ascribed to the Holy Spirit 59 24 All Divine Operations ascribed unto God absolutely 68 1 Operations of the Holy Spirit on the Humane Nature of Christ of two sorts 128 2 Operations of the Holy Spirit on the Humane Nature of Christ notwithstanding its personal Vnion with the Son 129 3 Operations of the Holy Spirit in Conversion suited unto the Powers of our Souls 270 31 Two-fold Operation of Christ as Three in One 162 Opening of the Heavens what it signifies 52 15 Opinions in the Primitive Church falsly fathered on spiritual Revelations 15 19 Opposition to the Spirit of God and his Works with the Grounds of it 21 25 Pretences of Opposition unto the Spirit of God examined 21 25 Oppositions against the Church suppressed by the Spirit of God 78 16 No Opposition between Gods Commands and his Grace 167 Vniversal Opposition between Sin and Grace 477 7 Order of Divine Dispensations dependeth on the Order of the subsistence of the Divine Persons 39 14 Order of subsistence of the Holy Spirit in the Blessed Trinity 66 33 Order of Operation depending on the Order of Subsistence not the Order of Promination ibid. Outward Order in the Church of no use without the Presence and Work of the Spirit 158 4 Order in Subsistence gives Order in Operation 162 Order of the Mind in its first Creation 212 15 Order of the Gospel inverted by Prejudices 235 58 Order of Precedency in the Acts of Sanctification 410 1 Skill in the Original Text necessary to the Exposition of the Scripture 30 4 Original of all things in their several kinds 73 9 Original of the Spirits Acting in all his Works towards the Church 89 15 Where Original Sin is denyed Regeneration cannot be effected 186 24 Original Order of our Souls wherein it consisted 568 6 Outward Manner and wayes of Divine Revelations 106 11 P. Pains of Death how loosed towards Christ. 147 11 Vanity of Papal Inventions for the Purification of Sin 379 380 Partial departure of the Spirit from any 91 19 Partial Works deceitfull 369 Two Parts of the Life of God 423 16 Particular good End not sufficient to render a Duty Good or Holy 441 44 Peace with God preserved by Sanctification 323 3 How God sanctifieth us as the God of Peace ibid. Pelagius his Artifices 177 9 Doctrine of Pelagius 183 20 Pelagianism renewed 255 5 Pelagianisme reduced unto its Head 256 7 Difference between Pelagians and Semi-Pelagians 262 19 Pelagian Grace inconsistent with Prayer 265 24 Pelagius his Prayer 266 25 Pelagian Grace rejected 458 73 Pen-men of the Scripture whether all holy 111 18 Pen-men of the Scripture not left unto the use of their own Natural Abilities 114 20 Sinless Perfection not attainable in this Life 547 25 Persecution of Erring Persons vain and fruitless 19 20 23 Person of the Spirit and his Operations distinguished 33 8 Third Person in the Trinity whence called the Spirit 34 9 Person of the Father the Fountain of the Trinity 38 13 Some things not proper to a Person assigned to the Holy Ghost in what sence 48 9 The Person of the Holy Spirit not poured out but his Gifts and Graces 87 13 Every Divine Person Author of the same Work 68 1 The Person of Christ how the Fountain of all Grace 455 The whole Person of a Believer the subject of Sanctification 365 Divine Persons succeeded not to each other in their Operations 70 3 Manifestation of the distinction of Persons in the Divine Nature a great End in the Work of the New Creation 155 2 All Personal Properties assigned unto the Holy Spirit in the Scripture 48 8 Personal Vnion or the Subsistence of both the Natures of Christ in one Person the necessary Consequent of Assumption 129 5 Personality of the Holy Spirit from John 14. 15 16. 60 61 25 Perswasive Efficacy of the Word Preached 258 12 Perswasion conferres no Strength 262 21 Perswasions enable not men to convert themselves 266 25 Perswasions of Perfection ruinous to Holiness 355 Pharisaical Confidence 397 12 Wise Philosophers of Old the greatest Despisers of the Gospel 221 222 Physical Operations of Grace proved 269 29 Pleas for Balaam answered 111 112 19 Pleas of Pelagians 263 21 Vain Pleas for the Power of Free-will in Opposition to the Aids of the Spirit 471 15 Pleas for Holiness by unholy persons uncomely and dangerous 498 2 Pleas for Moral Vertue examined 506 15 Pollution or spiritual Defilement in Sin 372 3 Pollution of Sin that property of it whereby it is opposed to the Holiness of God 374 4 Habitual Pollution inconsistent with any Holiness 378 Pouring forth of the Spirit 86 11 Pouring forth of the Spirit alwayes respects the times of the Gospel 87 12 Power ascribed unto the Holy Spirit 58 22 Powers and Operations of Secondary Causes to be owned 77 15 Power of the Mind with respect unto spiritual things examined 216 23 Power in the Mind by Nature to discern spiritual things 221 30 Power of spiritual Darkness 227 43 Power of Darkness in the Devil 228 45 Powers and Duties of the Mind 236 60 Power unto Obedience in the State of Innocency 241 8 Power in Natural men beyond what they do or will use 245 20 Power in the Faculties of Nature as Corrupted 250 29 Power of the Word to prevail on the Souls of Men whereon it depends 258 13 Spiritual Power in the Habit of Holiness 432 31 Commands of the Covenant respect the Power administred in the Covenant 432 30 Spiritual Power wherein it consists 432 31 No Power in Believers unto Duties of Holy Obedience without assistance of the Spirit 465 c. Power administred by Christ enabling us to be Holy 502 8 No Power given by one Covenant to fulfill the Commands of the other 544 20 All power unto Obedience from Grace 546 22 Two-fold power necessary unto Obedience 547 26 Practice of Moral Vertue not Gospel Holiness 459 77 Pravity of Sin with respect unto the Holiness of God Two-fold 377 6 Praying for the Spirit prescribed as our Duty 123 124 5 Difference between the Prayers of Wicked men and of Believers 164 6 Prayers of the Church prove Effectual Grace 265 24 Prayers for Grace and Holiness of what Nature 348 349 9 Prayer for the Holy Spirit in what sence 357 2
Prayers of Believers for the purification of Sin how influenced by the Spirit of God 384 3 Prayer for Light to discern the Nature of Sin necessary 395 Prayer how a Means of purging Sin 400 13 Prayer weakeneth Sin and how 492 32 Preaching of the Word by the Holy Spirit 119 27 Preaching of the Gospel provided for and disposed by the Holy Ghost 209 10 Precepts of the Law not clearly understood before the Coming of Christ. 557 6 Preeminence of our Nature wherein it consists 509 18 Prejudices against spiritual things from Darkness 232 53 Prejudices against the Mystery of the Gospel what they are and whence they arise 234 55 Work preparatory unto Conversion 192 3 Works of the Spirit preparatory for the New Creation 98 2 Preparatory Works for Conversion on men not preparatory Inclinations in them 251 30 Preparatory Work unto Conversion wherein it consists 256 6 Presence of Christ by his Spirit what it is and wherein it consists 159 Preservation of the Creation by Divine Providence 77 15 Preservation of Grace a glorious Work 348 9 None can preserve their own Grace 345 6 Pretences of Opposition unto the Spirit of God examined 21 25 Pretences of Moral Vertue unto Holiness disproved 462 False pretences unto Holiness 327 10 Prevalency of the Word whereon it depends 260 15 Pride the poyson of the Age. 527 16 Acts of Christs Priestly Office 555 3 Principle of spiritual Life antecedent unto Moral Reformation of Life 185 22 Principle of Obedience how wrought in us of God 276 42 Principle of spiritual Obedience how renewed in us 280 50 A Principle of Eternal Life in Holiness 329 12 Priciple of Holiness in it self 346 8 Principle of Sanctification or Habit of Grace wrought in Believers by the Holy Spirit the Nature of it 411 2 Principle of Holiness in what sence called an Habit. 416 9 Principle of Holiness described ibid. Principle of Holiness in Believers the same in kind in all Believers distinct in degrees 417 10 Where the Principle of Holiness is there will be the Fruits of it 421 Principle of Holiness enclineth the Heart unto Acts and Duties of Holiness universally 425 19 Principle Dispositions and Effects of Sin 476 6 All false Principles of Obedience will admit of Reserves for Sin 425 19 Priviledge of one man above another on the Account of Holiness 510 19 Spirit proceedeth from the Son 39 14 Procession of the Holy Spirit of what sort 88 89 14 15 Procession of the Holy Spirit from the Father and Son 89 15 Two-fold Natural and Voluntary ibid. Dignity of Professors wherein it consists 511 20 Progress made by the Lord Christ in the Exercise of his Humane Faculties 137 2 Mortification Progressive 479 10 Promise of the Holy Ghost unto whom it is made 10 10 Promise of the Spirit of God unto the Church rendred useless by some 23 26 Promise of the Spirit under the Gospel unto all Believers 123 4 Promise of Christs presence with his Church how accomplished 158 5 Promise of God when respected in a due manner 337 14 Promises and Exhortations how effectual 245 18 Promises how to be mixed with Faith 400 Especial Promises annexed unto especial Duties 552 35 Promises a great Encouragement unto Holiness 553 36 Proper Ends of the Knowledge of Christ Love and Conformity 152 16 All properties of the Divine Nature ascribed unto the Holy Spirit 66 32 The properties of God most gloriously represented in Christ. 501 6 Prophets of Baal who they were and why so called 14 17 A Prophet what the Name signifies 101 8 Prophets how they enquired into their own Prophecies 100 5 Tongues and Hands of the Prophets guided by the Holy Ghost 105 10 Prophets established in the Church all Holy 111 18 Prophecy the first eminent Gift of the Holy Ghost under the Old Testament 99 5 Beginning and Ending of the Gift of Prophecy under the Old Testament 100 6 Prophecy in its Exercise Two-fold 101 8 General Nature of the Gift of Prophecy 102 9 Prophetical Office of Christ its Acts and Objects 556 6 Propositions of the Gospel to be believed of what Nature 524 12 Purgatory a great Engine for the Ruine of Souls 381 Faith how it purgeth the Soul 390 8 Purging of Sin commensurate unto the whole Work of Sanctification 378 To purifie our selves from all Sin our Duty 398 13 Purification the first of Sanctification 370 1 Means of Purification if duely used the Soul is kept from Defilement so as to be alwayes accepted with God 407 Purification the End of Christs Oblation 555 Legal Purifications Types of real Sanctification 371 2 Putting of Spirit on men and what is signified thereby 85 10 Q. Quakers mistakes and failures about Mortification 488 26 Quakers strangers unto true Mortification 489 26 Qualifications for the Receiving of Gospel Gifts unto Edification 359 Spiritual Quickening an Act of Almighty Power 279 49 The Queen of Heaven 71 6 R. Rage against the Spirit of God 24 26 Enthusiastical Raptures no Means of Conversion 186 25 Readiness unto Holy Obedience whence it proceedeth 435 36 Readiness in the Minds of Believers unto all Duties of Obedience 464 5 Real Work of Grace and Holiness in the Hearts of Believers 452 66 Reasons and Causes why the Mysteries of the Gospel are esteemed Folly 222 34 Reasons why the Growth of Holiness is hardly discerned 351 10 Corrupted Reason depraves the whole Mystery of the Gospel 325 8 Weakness of Humane Reason to instruct us unto Obedience 559 13 To Receive the Grace of God what it is 80 3 What is required to the Receiving spiritual things in a spiritual Manner 219 29 Receiving of the Spirit how Antecedent unto Faith 358 3 Rectitude of Mans Nature wherein it consisted 76 14 Reformation of Life is not Regeneration 181 17 Reformation of Life upon Convictions wherein it comes short of Holiness 201 19 Regeneration wrought under the Old Testament but not clearly as to its Nature 174 6 Regeneration not a Metaphorical Expression of Amendment of Life 175 Regeneration in the Nature of it clearly revealed in the Gospel 176 8 Regeneration as to the Kind of the Work the same in all that are Regenerate 177 10 Regeneration infallibly produceth Reformation of Life 182 19 Regeneration the only Means of Delivery from the state of Sin 254 3 Regeneration the Work of God not our own 285 57 Regenerate Persons alone have the Promise of the Spirit for their Sanctification 358 Rejection of Christ the the last fatal Fall of the Church of the Jewes 25 27 Relation of the Person of the Holy Spirit unto the Father and the Son 89 15 Relation the Ground of Communication 363 5 Reliance on the Blood of Christ for Cleansing an Act of Faith 389 No Relief by Christ for unholy Persons 564 21 Religious Worship is the due Application of our Souls unto God according to his own Manifestations of himself 44 3 Religious Obedience due to the Holy Spirit as unto the Father and Son
to undertake it for him and to acquaint him with it Psal. 139. 23 24. 2. There may be some perplexing Temptations befall the Mind of a Believer or some Corruption take advantage to break loose for a season it may be for a long season which may much gall the Soul with its suggestions and so trouble disturb and unquiet it as that it shall not be able to make a right Judgment of its Grace and Progress in Holiness A Ship may be so tossed in a storm at Sea as that the most skilfull Mariners may not be able to discern whether they make any way in their intended Course and Voyage whilest they are carryed on with Success and speed In such cases Grace in its Exercise is principally engaged in an Opposition unto its Enemy which it hath to conflict withall and so its thriving other wayes is not discernible If it should be enquired how we may discern when Grace is exercised and thrives in Opposition unto Corruptions and Temptations I say that as great Winds and Storms do sometimes contribute to the Fruit-bearing of Trees and Plants so do Corruptions and Temptations unto the Fruitfulness of Grace and Holiness The wind comes with violence on the Tree ruffles its boughs it may be breaks some of them beats off its Budds looseneth and shaketh its Roots and threatens to cast the whole to the ground But by this means the Earth is opened and loosed about it and the Tree gets its Roots deeper into the Earth whereby it receives more and fresh nourishment which renders it fruitfull though it bring not forth Fruit visibly it may be not till a good while after In the Assaults of Temptations and Corruptions the Soul is wofully ruffled and disordered its Leaves of Profession are much blasted and its beginnings of Fruit-bearing much broken and retarded but in the mean-time it secretly and invisibly casts out its roots of Humility Self-abasement Mourning in hidden and continual labouring of Faith and Love after that Grace whereby Holiness doth really increase and way is made for future visible Fruitfulness For 3. God who in Infinite Wisdom manageth the New Creature or whole Life of Grace by his Spirit doth so turn the streams of it and so renew and change the especial kinds of its Operations as that we cannot easily trace his paths therein and may therefore be often at a loss about it as not knowing well what He is doing with us For Instance it may be the Work of Grace and Holiness hath greatly put forth and evidenced it self in the Affections which are renewed by it Hence Persons have great Experience of Readiness unto Delight and Chearfulness in Holy Duties especially those of Immediate Entercourse with God For Affections are quick and vigorous for the most part in the Youth of Profession And the Operations of them being sensible unto them in whom they are and their Fruits visible they make Persons seem alwayes fresh and green in the wayes of Holiness But it may be after a while it seems good to the Soveraign Disposer of this Affair to turn as it were the streams of Grace and Holiness into another Channel He sees that the Exercise of Humility Godly Sorrow Fear diligent Conflicting with Temptations that it may be strike at the very root of Faith and Love are more needfull for them He will therefore so order his Dispensations towards them by Afflictions Temptations Occasions of Life in the world as that they shall have new work to doe and all the Grace they have be turned into a new Exercise Hereon it may be they find not that sensible vigour in their Spiritual Affections nor that Delight in Spiritual Duties which they have done formerly This makes them sometimes ready to conclude that Grace is decayed in them that the Springs of Holiness are drying up and they know neither where nor what they are But yet it may be the real Work of Sanctification is still thriving and effectually carryed on in them 3 ly It is acknowledged that there may be that there are in many great Decayes in Grace and Holiness that the work of Sanctification goeth back in them and that it may be universally and for a long season Many Actings of Grace are lost in such Persons and the things that remain are ready to dye This the Scripture abundantly testifieth unto and giveth us instances of How often doth God charge his People with Back-sliding Barrenness Decayes in Faith and Love And the Experience of the Dayes wherein we live sufficiently confirm the Truth of it Are there not open and visible Decayes in many as to the whole Spirit all the Dutyes and Fruits of Holiness Cannot the best among us contribute somewhat to the Evidence hereof from our own Experience What shall we say then is there no sincere Holiness where such Decayes are found God forbid But we must enquire the Reasons whence this comes to pass seeing this is contrary to the gradual Progress of Holiness in them that are sanctified which we have Asserted And I answer two things unto it 1. That these Decayes are Occasional and Preternatural as to the true Nature and Constitution of the New Creature and a disturbance of the Ordinary Work of Grace They are Diseases in our spiritual State which it is not to be measured by Are you dead and cold in Duties backward in Good Works careless of your Hearts and Thoughts addicted to the World These things belong not to the State of Sanctification but are Enemies unto it Sicknesses and Diseases in the Spiritual Constitution of the Persons in whom they are 2. Although our Sanctification and Growth in Holiness be a Work of the Holy Spirit as the Efficient Cause thereof yet is it our own Work also in a way of Duty He hath prescribed unto us what shall be our part what he expects from us and requireth of us that the Work may be regularly carryed on unto Perfection as was before declared And there are two sorts of things which if we attend not unto in a due Manner the orderly progress of it will be obstructed and retarded For 1 The Power and Growth of any Lust or Corruption and a complyance from them with Temptations which is inseparable from the prevalency of any sin in us lyes directly against this Progress If we allow or approve of any such thing in us if we indulge unto any actings of sin especially when known and grown frequent in any one kind when we neglect the use of the best Means for the constant Mortification of sin which every enlightened Soul understands to be necessary thereunto there is and will be encreased an universal decay in Holiness and not only in that particular Corruption which is so spared and indulged A Disease in any one of the Vitals or principal parts of the Body weakens not only the part wherein it is but the whole Body it self and vitiates the whole Constitution by a sympathy of parts And any particular Lust
indulged unto vitiates the whole Spiritual Health and weakens the Soul in all Duties of Obedience 2 There are some things required of us to this End that Holiness may thrive and be carryed on in us Such are the constant use of all Ordinances and Means appointed unto that End a due Observance of Commanded Duties in their Season with a Readiness for the Exercise of every especial Grace in its proper circumstances Now if we neglect these things if we walk at all peradventures with God attending neither to Means nor Dutyes nor the Exercise of Grace as we should we are not to wonder if we find our selves Decaying yea ready to dye Doth any man wonder to see a person formerly of a sound Constitution grown weak and sickly if he openly neglect all Means of health and contract all sorts of Diseases by his Intemperance Is it strange that a Nation should be sick and faint at heart that Grey-hairs should be sprinkled upon it that it should be poor and decaying whilest Consuming Lusts with a strange Neglect of all envigorating Means do prevail in it No more is it that a Professing people should decay in Holy Obedience whilest they abide in the Neglects expressed Having vindicated this Assertion I shall yet adde a little further Improvement of it And 1. If the Work of Holiness be such a Progressive thriving Work in its own nature if the Design of the Holy Ghost in the use of Means be to carry it on in us and encrease it more and more unto a perfect Measure then is our Diligence still to be continued to the same End and Purpose For hereon depends our growth and thriving It is required of us that we give all Diligence unto the Encrease of Grace 2 Pet. 1. and that we abound therein 2 Cor. 8. 7. abounding in all Diligence and not only so but that we shew the same Diligence unto the End Heb. 6. 11. Whetever Diligence you have used in the attaining or improving of Holiness abide in it unto the End or we cast our selves under Decayes and endanger our Souls If we slack or give over as to our Duty the Work of Sanctification will not be carryed on in a way of Grace And this is required of us this is expected from us that our whole Lives be spent in a Course of diligent Complyance with the Progressive Work of Grace in us There are three Grounds on which men doe or may neglect this Duty whereon the Life of their Obedience and all their Comforts do depend 1 A Presumption or Groundless Perswasion that they are already perfect This some pretend unto in a proud and foolish Conceit destructive of the whole Nature and Duty of Evangelical Holiness or Obedience For this on our parts consists in our willing Complyance with the Work of Grace gradually carryed on unto the measure appointed unto us If this be already attained there is an End of all Evangelical Obedience and men return again to the Law unto their Ruine See Phil. 3. 12 13 14. It is an excellent Description of the Nature of our Obedience which the Apostle gives us in that place All Absolute Perfection in this Life is rejected as unattainable The End proposed is Blessedness and Glory with the Eternal Enjoyment of God and the Way whereby we press towards it which comprizeth the whole of our Obedience is by continual uninterrupted following after pressing reaching out a constant Progress in and by our utmost Diligence 2 A foolish Supposition that being interested in a state of Grace we need not now be so solicitous about exact Holiness and Obedience in all things as we were formerly whilest our minds hung in suspense about our Condition But so much as any one hath this Apprehension or Perswasion prevailing in him or influencing of him so much hath he cause deeply to question whether he have yet any thing of Grace or Holiness or no. For this Perswasion is not of him who hath called us There is not a more effectual Engine in the hand of Sathan either to keep us off from Holiness or to stifle it when it is attained nor can any thoughts arise in the Hearts of men more opposite to the nature of Grace For which cause the Apostle rejects it with Detestation Rom. 6. 1 2. 3 Weariness and Despondencies arising from Oppositions Some find so much difficulty in and Opposition to the Work of Holiness and its Progress from the Power of Corruptions Temptations and the Occasions of Life in this World that they are ready to faint and give over this Diligence in Dutyes and Contending against Sin But the Scripture doth so abound with Encouragements unto this sort of Persons as we need not to insist thereon CHAP. III. Believers the only Object of Sanctification and Subject of Gospel Holiness 1 Believers the only Subject of the Work of Sanctification 2 How men come to believe if Believers alone receive the Spirit of Sanctification 3 The principal Ends for which the Spirit is promised with their Order in their Accomplishment 4 Rules to be observed in praying for the Spirit of God and his Operations therein 5 That Believers only are Sanctified or Holy proved and confirmed 6 Mistakes about Holiness both Notional and Practical discovered 7 The Proper Subject of Holiness in Believers Sect. 1 THat which we are next to enquire into is the personal Subject of this Work of Sanctification or who and of what sort those Persons are that are made Holy Now these are All and Only Believers All who unseignedly believe in God through Jesus Christ are sanctified and no other Unto them is Evangelical Holiness confined It is for them and them only that our Saviour prayes for this Mercy Grace or Priviledge Joh. 17. 17. Sanctifie them by thy Truth And concerning them he affirms for their sakes I sanctifie my self that they also may be sanctified through the Truth v. 19. And whereas in the Verses foregoing he had immediate Respect unto his Apostles and present Disciples that we may know that neither his Prayer nor this Grace are confined or limited unto them he addes Neither pray I for these alone that is in this Manner and for these Ends but for them also which shall believe on me through their World v. 20. It was therefore the Prayer of our Lord Jesus Christ that all Believers should be sanctified and so also was it his Promise John 7. 38 39. He that believeth on me as the Scripture hath said out of his belly shall slow rivers of living water But this he spake of the Spirit which they that believe on him should receive And it is with respect principally unto this Work of Sanctification that he is compared unto flowing and living Water as hath been declared before It is for Believers the Church that was in God the Father and in Jesus Christ that is by Faith 1 Thess. 1. 1. that our Apostle prayes that the God of Peace would sanctifie them throughout chap. 5.