thereof Such a Spiritual Heavenly Supernatural Life so denominated from its Nature Causes Acts and Ends we must be partakers of in this World if ever we mind to attain Eternal Life in another Sect. 7 And herein we shall take what View we are able of the Nature Glory and Beauty of Holiness and do confess it is but little of them which I can comprehend It is a matter indeed often spoken unto but the Essence and true Nature of it are much hidden from the Eyes of all living men The sence of what the Scripture proposeth what I believe and what I desire an Experience of that I shall endeavour to declare But as we are not in this Life perfect in the Duties of Holiness no more are we in the Knowledge of its Nature First therefore I say it is a gracious supernatural Habit or a Principle of spiritual Life And with respect hereunto I shall briefly do these three things 1. Shew what I mean by such an Habit. 2. Prove that there is such an Habit required unto Holiness yea that the Nature of Holiness consists therein 3. Declare in general the Properties of it Sect. 8 1. Our First Enquiry is after the Essence and form of Holiness that from which any one is truely and really made and denominated Holy or what is the formal Reason of that Holiness which our Nature is partaker of in this World This must be something peculiar something excellent and sacred as that which constitutes the great and only Difference that is between Mankind on their own part in the sight of God with respect unto Eternity Every one that hath this Holiness pleaseth God is accepted with him and shall come to the Enjoyment of him And every one that hath it not is rejected of him here and hereafter And this Holiness in the first place doth not consist in any single Acts of Obedience unto God though good in their own Nature and acceptable unto him For such Acts may be performed yea many of them by unholy persons with Examples whereof the Scripture aboundeth Cain's Sacrifice and Ahab's Repentance were signal single Acts of Obedience materially yet no Acts of Holiness formally nor did either make or denominate them Holy And our Apostle tells us that men may give all their Goods to the Poor and their Bodies to be burned and yet be nothing 1 Cor. 13. yet in single Acts who can go further Such Fruits may spring from Seed that hath no Root Single Acts may evidence Holiness as Abraham's Obedience in sacrificing his Son but they constitute none Holy nor will a series a Course a Multiplication of Acts and Duties of Obedience either constitute or denominate any one so Isa. 1. 11 12 13 14 15. All the Duties a series and Multiplication whereof are there rejected for want of Holiness were good in themselves and appointed of God Nor doth it consist in an Habitual Disposition of Mind unto any outward Duties of Piety Devotion or Obedience however obtained or acquired Such Habits there are both Intellectual and Morall Intellectual Habits are Arts and Sciences When men by Custom Usuage and frequent Acts in the Exercise of any Science Art or Mystery do get a ready Facility in and unto all the Parts and Duties of it they have an Intellectual Habit therein It is so in things Morall as to Vertues and Vices There are some seeds and sparks of Moral Vertues remaining in the Ruines of depraved Nature as of Justice Temperance Fortitude and the like Hence God calls on profligate Sinners to remember and shew themselves Men or not to act contrary to the Principles and Light of Nature which are inseparable from us as we are Men Isa. 46. 8. These Principles may be so excited in the Exercise of Natural Light and improved by Education Instruction and Example untill persons by an assiduous diligent performance of the Acts and Duties of them may attain such a Readiness unto them and Facility in them as is not by any outward Means easily changed or diverted and this is a Moral Habit in like manner in the Duties of Piety and Religion in Acts of outward Obedience unto God men by the same Means may so accustom themselves unto them as to have an habitual Disposition unto their Exercise I doubt not but that it is so unto an high Degree with many superstitious Persons But in all these things the Acts do still precede the Habits of the same nature and kind which are produced by them and not otherwise But this Holiness is such an Habit or Principle as is antecedent unto all Acts of the same kind as we shall prove There never was by any nor ever can be any Act or Duty of true Holiness performed where there was not in Order of Nature antecedently an Habit of Holiness in the Persons by whom they are performed Many Acts and Duties for the substance of them good and approveable may be performed without it but no one that hath the proper Form and Nature of Holiness can be so And the Reason is because every Act of true Holiness must have something supernatural in it from an internal renewed Principle of Grace and that which hath not so be it otherwise what it will is no Act or Duty of true Holiness Sect. 9 And I call this Principle of Holiness an HABIT not as though it were absolutely of the same kind with acquired Habits and would in all things answer to our Conceptions and Descriptions of them But we only call it so because in its Effects and Manner of Operation it agreeth in sundry things with acquired intellectual or moral Habits But it hath much more Conformity unto a natural unchangeable Instict than unto any acquired Habit. Wherefore God chargeth it on men that in their Obedience unto him they did not answer that instinct which is in other Creatures towards their Lords and Benefactors Isa. 1. 3. and which they cordially observe Jerem. 8. 7. But herein God teacheth us more than the Beasts of the Earth and maketh us wiser than the Fowls of Heaven Job 35. 11. This therefore is that which I intend A Vertue a Power a Principle of Spiritual Life and Grace wrought created infused into our Souls and in-laid in all the Faculties of them constantly abiding and unchangeably residing in them which is antecedent unto and the next Cause of all Acts of true Holiness whatever And this is that as was said wherein the nature of Holiness doth consist and from which in those that are Adult the actual Discharge of all Duties and Works of Holiness is inseparable This abideth alwayes in and with all that are sanctified whence they are alwayes Holy and not only so when they are actually exercised in the Duties of Holiness Hereby are they prepared disposed and enabled unto all Duties of Obedience as we shall shew immediately and by the Influence hereof into their Acts and Duties do they become Holy and no otherwise Sect. 10 For the further
Grace And the reason hereof is because the several Persons are individed in their Operations acting all by the same Will the same Wisdom the same Power Every Person therefore is the Author of every Work of God because each Person is God and the Divine Nature is the same individed Principle of all Divine Operations And this ariseth from the Unity of the Persons in the same Essence But as to the manner of Subsistence therein there is Distinction Relation and Order between and among them And hence there is no Divine Work but is distinctly assigned unto each Person and eminently unto one So is it in the Works of the Old Creation and so in the New and in all particulars of them Thus the Creation of the World is distinctly ascribed to the Father as his Work Acts 4. 24. And to the Son as his John 1. 3. and also to the Holy Spirit Job 33. 4. but by the way of eminence to the Father and absolutely to God who is Father Son and Holy Spirit Sect. 2 The Reason therefore why the Works of God are thus distinctly ascribed unto each Person is because in the individed Operation of the Divine Nature each Person doth the same Work in the Order of their Subsistence not one as the Instrument of the other or meerly employed by the other but as one common Principle of Authority Wisdom Love and Power How come they then eminently to be assigned one to one Person another to another As unto the Father are assigned Opera Naturae the Works of Nature or the Old Creation to the Son Opera Gratiae procuratae all Divine Operations that belong unto the recovery of Mankind by Grace and unto the Spirit Opera Gratiae applicatae the Works of God whereby Grace is made effectual unto us And this is done 1. when any especial Impression is made of the especial property of any Person on any Work then is that work assigned peculiarly to that Person So there is of the Power and Authority of the Father on the Old Creation and of the Grace and Wisdom of the Son on the New 2. Where there is a peculiar condescention of any Person unto a Work wherein the others have no concurrence but by Approbation and Consent Such was the susception of the Humane Nature by the Son and all that he did therein And such was the Condescention of the Holy Ghost also unto his Office which intitles him peculiarly and by way of Eminence unto his own immediate Works Sect. 3 2. Whereas the Order of Operation among the Distinct Persons depends on the Order of their Subsistence in the Blessed Trinity in every great Work of God the Concluding Compleating Perfecting Acts are ascribed unto the Holy Ghost This we shall find in all the Instances of them that will fall under our consideration Hence the immediate actings of the Spirit are the most hidden curious and mysterious as those which contain the perfecting part of the Works of God Some seem willing to exclude all thoughts or mention of him from the Works of God but indeed without him no part of any Work of God is perfect or compleat The beginning of Divine Operations is assigned unto the Father as he is fons origo Deitatis the Fountain of the Deity it self Of him and through him and to him are all things Rom. 11. 32. The subsisting establishing and upholding of all things is ascribed unto the Son He is before all things and by him all things consist Col. 1. 17. As he made all things with the Father so he gives them a consistency a permanency in a peculiar manner as he is the Power and Wisdom of the Father He upholds all things by the Word of his Power Heb. 1. 3. And the finishing and perfecting of all these Works is ascribed to the Holy Spirit as we shall see I say not this as though one Person succeeded unto another in their Operation or as though where one ceased and gave over a Work the other took it up and carried it on For every Divine Work and every part of every Divine Work is the Work of God that is of the whole Trinity unseparably and undividedly But on these Divine Works which outwardly are of God there is an especial impression of the order of the Operation of each Person with respect unto their natural and necessarie Subsistence as also with regard unto their internal Characteristical Properties whereby we are distinctly taught to know them and adore them And the due Consideration of this order of things will direct us in the right understanding of the proposals that are made unto our Faith concerning God in his Works and Word Sect. 4 These things being premised we proceed to consider what are the peculiar Operations of the Holy Spirit as revealed unto us in the Scripture Now all the Works of God may be referred unto two Heads 1. Those of Nature 2. Those of Grace Or the Works of the Old and New Creation And we must enquire what are the especial Operations of the Holy Spirit in and about these Works which shall be distinctly explained Sect. 5 The Work of the Old Creation had two Parts 1. That which concerned the inanimate Part of it in general with the Influence it had into the Production of animated or Living but bruit Creatures 2. The Rational or Intelligent Part of it with the Law of its Obedience unto God the especial Uses and Ends for which it was made In both these sorts we shall enquire after and consider the especial Works of the Holy Spirit Sect. 6 The general Parts of the Creation are the Heavens and the Earth Gen. 1. 1. In the Beginning God Created the Heavens and the Earth and what belongs unto them is called their Host. Gen. 2. 1. The Heavens and the Earth were finished and all their Host. The Host of Heaven is the Sun Moon and Stars and the Angels themselves So are they called 1 Kings 22. 19. I saw the Lord sitting on his Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the Host of Heaven standing by him on his right hand and on his left That is all the Holy angels as Dan. 7. 10. 2 Chron. 18. 18. And the Host of God Gen. 32. 1 2. And Jacob went on his Way and the Angels of God met him and when Jacob saw them he said this is God's Host. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word he useth signifieth an Host encamped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 13. The Heavenly Host or Army The Sun Moon and stars are also called the Host of Heaven Deut. 4 19. And lest thou shouldest lift up thine Eys unto Heaven and when thou seest the Sun and the Moon and the Stars even all the Host of Heaven So Isa. 34. 4. Jerem. 33. 22. This was that Host of Heaven which the Jews Idolatrously Worshipped Jerem. 8. 2. They shall spread them before the Sun and the Moon and all the Host of Heaven whom
they have Loved and whom they have served after whom they have Walked and whom they have sought and whom they have Worshipped The Expressions are multiplied to shew that they used all ways of ascribing that Divine Honour unto them which was due to God alone whom only they ought to have Loved to have Served to have Walked after to have Sought and Worshipped So Chap. 19. 13. This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queen of Heaven Jerem. 44. 17. Because of its Beauty and Adornings The Host of the Earth is men and Beasts with all other Creatures that either grow out of it or live upon it and are nourished by it And these things are called the Host of Heaven and Earth upon a double Account 1. Because of their Order and beautiful Disposition An Host properly is a Number of Men put into a certain Order for some certain End or Purpose And all their strength and Power all their Terror and Beauty consisteth in and ariseth from that Order Without this they are but a confused Multitude But an Host or Army with Banners is beautiful and terrible Cant. 6. 10. Before things were cast into this Order the Universe was as it were full of Confusion it had no beauty nor Glory for the Earth was void and without form Gen. 1. 2. Hence the Vulgar Latine in this Place renders the Word by Ornatus eorum all their Beauty and Adorning For the Creation and Beautiful disposal of these Hosts gave them Beauty and Ornament and thence do the Greeks call the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Adorned thing 2. Because all Creatures in Heaven and Earth are God's Armys to accomplish his irresistible Will and Pleasure Hence he often stiles himself the Lord of Hosts of both these Hosts that above of the Heavens the Holy Angels and the Celestial Bodies and that of all Creatures beneath in the Earth For all these he useth and applyeth at his Pleasure to do his will and execute his Judgments Thus One of those Angels slew an whole Host of men in one Night Isa. 37. 36. And it is said that the Stars in their Courses fought against Sisera Judg. 5. 20. God overruled the Influences of Heaven against them though it may be Angels also are here intended And among the meanest Creatures of the Earth he calls Locusts and Caterpillars when he sends them to destroy a Countrey for sin his Host or Army Joel 2. 11. This by the Way Sect. 7 Now the Forming and perfecting of this Host of Heaven and Earth is that which is assigned peculiarly to the Spirit of God And hereby the Work of Creation was compleated and finished First for the Heavens Job 26. 13. By his Spirit he hath garnished the Heavens his hand hath formed the crooked Serpent Or rather His Spirit hath garnished For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit and not with He and the word signifies to adorn to make fair to render beautifull to the Eye Thus the Heavens were garnished by the Spirit of God when by the Creation and disposal of the aspectable Host of them he rendred them so glorious and beautiful as we behold So the Targum His Spirit beautified the Face of the Heavens or gave them that comely beauty and Order wherein their Face appeareth unto us Hence the Heavens as adorned with the Moon and the Stars are said to be the Work of God's fingers Psal. 8. 3. That is not only those which were powerfully made but also Curiously wrought and adorned by the Spirit of God For by the finger or fingers of God the Spirit of God is in an especial manner intended Hence those words of our Saviour Luk. 11. 20. but if I with the finger of God do cast out Devils Matth. 12. 28. are if I cast out Devils by the Spirit of God By him were the Heavens as it were curiously wrought adorned garnished rendred beautiful and Glorious to shew forth the Praise of his Power and Wisdom Psal. 19. 1. And by the Crooked Serpent which is added to the garnishing of the Heavens the Hebrews understand the Galaxie or Milky way which to the Eye represents the moving or wirthing of a Serpent in the Water This then is peculiarly assigned to the Spirit with respect to the Heavens and their Host the compleating finishing Work is ascribed unto him which we must understand by the Rules before mentioned and not exclusively to the other Persons Sect. 8 And thus was it also in the Earth God first out of nothing created the Earth which comprized the whole Inferior Globe which afterwards divided itself into Seas and dry Land as the Heavens contain in that Expression of their Creation all that is above and over it The whole Material Mass of Earth and Water wherewith probably the more solid and firm substance was covered and as it were overwhelmed is intended by that Earth which was first Created For immediately there is mention made of the Deeps and the Waters without any intimation of their Production but what is contained in that of the Creation of the Earth Gen. 1. 2. This Mass being thus framed and mixed the Spirit of God moved on the Face of the Waters not taken distinctly but as containing that radical Humour which was the Material Principle of Life and Being unto all Creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word Merachepheth signifies an easy gentle motion such as a Dove or other Fowl useth over its Nest or Young Ones either to communicate Vital heat unto its Eggs or to cherish and defend its Young And this will no way consist with that Exposition which some would give in this place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruah they say here signifies the Wind as it doth sometimes and it is called the Wind of God because it was great and mighty For this Phrase of Speech is usual in the Sacred Language to set out the Greatness and Singular Eminency of any thing So a great trembling is called a trembling of God 1 Sam. 14. 15. the Cedars of God and the like But 1. When was this Wind Created The Meteors were not made before the fourth Day with the Firmament the Place of their Residence And whence or what this Wind should be is not to be discovered 2. The Word here used signifies such an easy and gentle Motion as is in Birds when they move themselves upon their Nests And it is but three times used in the Scripture In this Place and Deut. 32. 11. Jerem. 23. 9. In Deut. it is expresly applyed unto the Motion of an Eagle over her young for their safety protection and growth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an Eagle fluttereth spreading her Wings over her Young and in the other Place we render it shake All My bones shake that is are in a trembling Motion like the feathers of a fowl over her Nest. No such great and Violent Wind therefore as from thence should be called a Wind of
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
and to make them his Temple thereby then is the Holy Spirit God for he it is who according to that Promise thus dwelleth in them So Deut. 32. 12. speaking of the People in the Wilderness he saith The Lord alone did lead him And yet speaking of the same People at the same time it is said That the Spirit of the Lord did lead them and caused them to rest Isa. 63. 14. The Spirit of the Lord therefore is Jehovah or Jehovah alone did not lead them That also which is called in the same People their sinning against God and provoking the most High in the Wilderness Psalm 78. 17 18. is termed their rebelling against and vexing the Holy Spirit Isa. 63. 10 11. And many other Instances of an alike Nature have been pleaded and vindicated by others Sect. 32 Add hereunto in the last place that Divine Properties are assigned unto him As Eternity Heb. 9. 14. He is the Eternal Spirit Immensity Psalm 139. 7. Whither shall I flee from thy Spirit Omnipotency Micah 2. 8. The Spirit of the Lord is not straitned compared with Isa. 40. 28. The Power of the Spirit of God Rom. 15. 19. Prescience Acts 1. 16. This Scripture must be fulfilled which the Holy Ghost by the Mouth of David spake before concerning Judas Omniscience 1 Cor. 2. 10 11. The Spirit searcheth all things even the deep things of God Sovereign Authority over the Church Acts 13. 3. Acts 20. 28. The Divine Works also which are assigned unto him are usually and to good purpose pleaded in the vindication of the same Truth But these in the progress of our Discourse I shall have occasion distinctly to consider and inquire into and therefore shall not in this place insist upon them What hath been proposed cleared and confirmed may suffice as unto our present purpose that we may know who He is concerning whom his Works and Grace we do design to Treat Sect. 33 I have but one thing more to add concerning the Being and Personality of the Holy Spirit And this is that in the Order of Subsistence He is the Third Person in the Holy Trinity So it is expressed in the solemn Numeration of them where their Order gives great direction unto Gospel-Worship and Obedience Matth. 28. 18. Baptizing them in the Name of the Father and of the Son and of the Holy Ghost This Order I confess in their Numeration because of the Equality of the Persons in the same Nature is sometimes varied So Rev. 1. 4 5. Grace be unto you and Peace from him which is and which was and which is to come and from the seven Spirits which are before his Throne and from Jesus Christ. The Holy Spirit under the name of the seven Spirits before the Throne of God because of his various and perfect Operations in and towards the Church is reckoned up in order before the Son Jesus Christ. And so in Paul's euctical conclusion unto his Epistles the Son is placed before the Father 2 Cor. 13. 14. The Grace of the Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all And some think that the Holy Ghost is mentioned in the first place Col. 2. 2. The acknowledgment of the Mystery of God and of the Father and of Christ. In this expression of them therefore we may use our liberty they being all one God over all blessed for ever But in their true and natural Order of Subsistence and consequently of Operation the Holy Spirit is the Third Person For as to his Personal Subsistence he proceedeth from the Father and the Son being equally the Spirit of them both as hath been declared This constitutes the natural Order between the Persons which is unalterable On this depends the Order of his Operation for his working is a consequent of the Order of his Subsistence Thus the Father is said to send him and so is the Son also John 14. 16 26. Chap. 16. 7. And he is thus said to be sent by the Father and the Son because he is the Spirit of the Father and Son proceeding from both and is the next cause in the Application of the Trinity unto External Works But as he is thus sent so his own Will is equally in and unto the Work for which he is sent As the Father is said to send the Son and yet it was also his own Love and Grace to come unto us and to save us And this ariseth from hence that in the whole Oeconomy of the Trinity as to the Works that outwardly are of God especially the Works of Grace the order of the Subsistence of the Persons in the same Nature is represented unto us and they have the same dependance on each other in their Operations as they have in their Subsistence The Father is the Fountain of all as in Being and Existence so in Operation The Son is of the Father begotten of him and therefore as unto his Work is sent by him But his own Will is in and unto what he is sent about The Holy Spirit proceedeth from the Father and the Son and therefore is sent and given by them as to all the Works which he immediately effecteth but yet his own Will is the direct Principle of all that he doth He divideth unto every one according to his own Will And thus much may suffice to be spoken about the Being of the Holy Spirit and the order of his Subsistence in the Blessed Trinity Peculiar Works of the HOLY SPIRIT in the First or Old Creation CHAP. IV. 1. Things to be observed in Divine Operations The Works of God how ascribed absolutely unto God and how distinctly to each Person 2. The Reason hereof 3. Perfecting Acts in Divine Works ascribed unto the Holy Spirit and why 4 5. Peculiar Works of the Spirit with respect unto the Old Creation 6. The Parts of the Old Creation Heaven and its Host. What the Host of Heaven The Host of the Earth 7. The Host of Heaven compleated by the Spirit 8. And of the Earth 9. His moving on the Old Creation Psal. 104. 30. 10. The Creation of Man the Work of the Spirit therein 11 12 13 14 15. The Work of the Spirit in the preservation of all things when created Natural and Moral 16. Farther Instances thereof in and out of the Church 17. Work of the Spirit of God in the Old Creation why sparingly delivered Sect. 1 INtending to treat of the Operations of the Holy Ghost or those which are peculiar unto him some things must be premised concerning the Operation of the Godhead in general and the manner thereof And they are such as are needful to guide us in many Passages of the Scripture and to direct us aright in the Things in particular which now lie before us I say then 1. that all Divine Operations are usually ascribed unto God absolutely So it is said God made all things and so of all other Works whether in Nature or in
Church They praying by his especial Guidance and Assistance say Come or Preachers say unto others Come and the Bride or the Body of the Church acted by the same Spirit joyn with them in this great Request and Supplication and thereunto all Believers are invited in the following words and let him that heareth say Come Sect. 10 All these things were necessary to be premised in general as giving some insight into the Nature of the Operations of the Holy Spirit in us and towards us And hereby we have made our Way plain to the consideration of his especial Works in the Calling Building and Carrying on the Church unto Perfection Now all his Works of this kind may be reduced unto three Heads 1. Of Sanctifying Grace 2. Of Especial Gifts 3. Of peculiar Evangelical Priviledges Only we must observe that these things are not so distinguished as to be negatively contradistinct to each other for the same thing under several Considerations may be all these a Grace a Gift and a Priviledg All that I intend is to reduce the Operations of the Holy Spirit unto these Heads casting each of them under that which it is most eminent in and as which it is most directly proposed unto us And I shall begin with his Work of Grace BOOK III. VVORK OF THE HOLY SPIRIT IN THE New Creation BY REGENERATION CHAP. I. 1. The New Creation Compleated 2. Regeneration the especial Work of the Holy Spirit 3 4 5 6 7 8 9. Wrought under the Old Testament but clearly revealed in the New And 10 11 12. is of the same kind in all that are Regenerate 13 14. The Causes and Way of it being the same in all 15 16. It consisteth not in Baptism alone Nor 17 18. in a Moral Reformation of Life But 19 20. a New Creature is Formed in it whose 21 22. Nature is declared and 23. farther explained 24. Denial of the Original Depravation of Nature the Cause of many Noxious Opinions 25 26. Regeneration consisteth not in Enthusiaslick Raptures their Nature and Danger 27. The whole Doctrine necessary dâ—spised corrupted vindicated Sect. 1 WE have formerly declared the Work of the Holy Spirit in Preparing and Forming the Natural Body of Christ. This was the beginning of the New Creation the Foundation of the Gospel-State and Church But this was not the whole of the Work he had to do As he had provided and prepared the Natural Body of Christ so he was to prepare his Mystical Body also And hereby the Work of the New Creation was to be compleated and perfected And as it was with respect unto him and his Work in the Old Creation so was it also in the New All things in their first production had Darkness and Death upon them For the Earth was Void and without Form and Darkness was upon the Face of the Deep Gen. 1. 2. Neither was there any thing that had either Life in it or Principle of Life or any Disposition thereunto In this condition he moved on the prepared Matter preserving and cherishing of it and communicating unto all things a Principle of Life whereby they were animated as we have declared It was no otherwise in the New Creation There was a Spiritual Darkness and Death came by sin on all Mankind Neither was there in any Man living the least Principle of Spiritual Life or any Disposition thereunto In this State of things the Holy Spirit undertaketh to create a New World New Heavens and a New Earth wherein Righteousness should dwell And this in the first place was by his Effectual Communication of a New Principle of Spiritual Life unto the Souls of God's Elect who were the Matter designed of God for this Work to be wrought upon This he doth in their Regeneration as we shall now manifest Sect. 2 1. Regeneration in Scripture is every-where assigned to be the proper and peculiar Work of the Holy Spirit John 3. 3 4 5 6. Jesus answered and said unto Nicodemus Verily verily I say unto thee Except a Man be born again he cannot see the Kingdom of God Nicodemus saith unto him How can a Man be born when he is old can he enter the second time into his Mothers Womb and be born Jesus answered Verily verily I say unto thee Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit It was an ancient knowing Teacher of the Church of the Jews a Master in Israel whom our Blessed Saviour here discourseth withal and instructs For on the consideration of his Miracles he concluded that God was with him and came to enquire of him about the Kingdom of God Our Saviour knowing how all our Faith and Obedience to God and all our Acceptance with him depended on our Regeneration or being born again acquaints him with the necessity of it wherewith he is at first surprized Wherefore he proceeds to instruct him in the Nature of the Work whose necessity he had declared And this he describes both by the Cause and the Effect of it For the Cause of it he tells him it is wrought by Water and the Spirit By the Spirit as the Principal Efficient Cause and by Water as the Pledg Sign and Token of it in the initial Seal of the Covenant the Doctrine whereof was then preached amongst them by John the Baptist or the same thing is intended in a redoubâ—ed Expression the Spirit being signified by the Water also under which Notion he is often promised Sect. 3 Hereof then or of this Work the Holy Spirit is the Principal Efficient Cause whence he in whom it is wrought is said to be born of the Spirit v. 8. so is every one that is born of the Spirit And this is the same with what is delivered Chap. 1. v. 13. Who are born not of Blood nor of the Will of the Flesh nor of the Will of Man but of God The Natural and Carnal Means of Blood Flesh and the Will of Man are rejected wholly in this Matter and the whole Efficiency of the New Birth is ascribed unto God alone His Work answers what-ever Contribution there is unto Natural Generation from the Will and Nature of Man For these things are here compared and from its Analogie unto Natural Generation is this Work of the pirit called Regeneration so in this place is the Allusion and Opposition between these things expressed by our Saviour That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit v. 6. And herein also we have a farther Description of this Work of the Holy Spirit by its Effect or the Product of it It is Spirit a new Spiritual Being Creature Nature Life as shall be declared And because there is in it a Communication of a new Spiritual Life it is called a Vivification or quickning with respect unto the State wherein all Men
necessity of being born again and therein of turning unto God will be laid open in our Declaration of the Nature of the Work it self For the present the ensuing Reasons will serve to remove it out of our way Sect. 16 1. Regeneration doth not consist in these things which are only outward Signs and Tokens of it or at most instituted means of effecting it For the Nature of thing is different and distinct from the Means and Evidences or Pledges of them But such only is Baptism with the Profession of the Doctrine of it as is acknowledged by all who have Treated of the Nature of that Sacrament 2. The Apostle Peter really states this Case 1 Pet. 3. 21. In answer whereunto even Baptism doth also now save us not the putting away of the filth of the Flesh but the answer of a good Conscience towards God by the Resurrection of Jesus Christ. The outward Administration of this Ordinance considered materially reacheth no farther but to the washing away of the filth of the Flesh but more is signified thereby There is denoted in it the Restipulation of a good Conscience unto God by the Resurrection of Christ from the Dead or a Conscience purged from Dead Works to serve the Living God Heb. 9. 14. and quickned by vertue of his Resurrection unto Holy Obedience see Rom. 6 3 4 5 6 7. 3. The Apostle Paul doth plainly distinguish between the outward Ordinances with what belongs unto a due participation of them and the Work of Regeneration it self Gal. 6. 15. In Jesus Christ neither Circumcision availeth any thing nor Uncircumcision availeth any thing but a New Creature For as by Circumcision the whole System of Mosaical Ordinances is intended so the state of Uncircumcision as then it was in the Professing Gentiles supposed a Participation of all the Ordinances of the Gospel But from them all he distinguisheth the New Creation as that which they may be without and which being so they are not available in Christ Jesus 4. It this were so then all that are duly Baptized and do thereon make profession of the Doctrine of it that is of Repentance for the forgiveness of Sins must of necessity be Regenerate But this we know to be otherwise For instance Simon the Megician was rightly and duly Baptized for he was so by Philip the Evangelist which he could not be without a Profession of Faith and Repentance accordingly it is said that he believed Acts 8. 13. that is made a profession of his Faith in the Gospel Yet he was not Regenerate for at the same time he had no part or lot in that Matter his Heart not being right in the sight of God but was in the Gall of Bitterness and Bond of Iniquity v. 21 23. which is not the Description of a Person newly Regenerate and Born again Hence the Cabbalistical Jews who grope in darkness after the old Notions of Truth that were among their Forefathers do say That at the same instant wherein a Man is made a Proselyte of Righteousness there comes a New Soul into him from Heaven his old Pagan Soul vanishing or being taken away The Introduction of a New Spiritual Principle to be that unto the Soul which the Soul is unto the Body naturally is that which they understand or they chuse thus to express the reiterated Promise of taking away the Heart of Stone and giving an Heart of Flesh in the place of it Sect. 17 Secondly Regeneration doth not consist in a Moral Reformation Life and Conversation Let us suppose such a Reformation to be extensive unto all known Instances Suppose a Man be changed from Sensuality unto Temperance from Rapine to Righteousness from Pride and the Dominion of Irregular Passions unto Humility and Moderation with all Instances of the like Nature which we can imagine or are prescribed in the Rules of the strictest Moralists Suppose this change be laboured exact and accurate and so of great use in the World Suppose also that a Man hath been brought and perswaded unto it through the preaching of the Gospel so escaping the Pollutions that are in the World through Lust even by the knowledg of our Lord and Saviour Jesus Christ or the Directions of his Doctrine delivered in the Gospel yet I say all this and all this added unto Baptism accompanied with a Profession of Faith and Repentance is not Regeneration nor do they comprize it in them And I have extended this Assertion beyond what some among us so far as I can see do so much as pretend unto in their confused Notions and sophistical Expressions about Morality when they make it the same with Grace But what-ever there may be of Actual Righteousness in these things they do not express an inherent habitual Righteousness which whosoever denies overthrows the Gospel and all the whole Work of the Spirit of God and of the Grace of our Lord Jesus Christ. But we must stay a while This Assertion of ours is by some not only denyed but derided Neither is that all but who-ever maintains it is exposed as an Enemy to Morality Righteousness and Reformation of Life All Vertue they say is hereby excluded to introduce I know not what imaginary Godliness But whether we oppose or exclude Moral Vertue or no by the Doctrine of Regeneration or any other God and Christ will in due time judg and declare Yea were the confession of the Truth consistent with their Interests the decision of this doubt might be referred unto their own Consciences But being not free to commit any thing to that Tribunal unless we had better security of its freedom from corrupt Principles and Prejudices than we have we shall at present leave all the World to judg of our Doctrine with respect unto Vertue and Morality by the Fruits of it compared with theirs by whom it is denied In the mean time we affirm that we design nothing in Vertue and Morality but to improve them by fixing them on a proper Foundation or ingrafâ—ing them into that Stock whereon alone they will thrive and grow to the Glory of God and the good of the Souls of Men neither shall we be moved in this Design by the Clamorous or Calumnious out-cries of Ignorant or Profligate Persons And for the Assertion laid down I desire that those who despise and reproach it would attempt an Answer unto the ensuing Arguments whereby it is confirmed with those other which shall be insisted on in our Description of the Nature of the Work of Regeneration it self and that upon such Grounds and Principles as are not destructive of Christian Religion nor introductive of Atheism before they are too confident of their success Sect. 19 If there be in and required unto Regeneration the infusion of a new real Spiritual Principâ—e into the Soul and its Faculties of Spiritual Life Light Holiness and Righteousness disposed unto and suited for the Destruction or Expulsion of a contrary inbred habitual Principle of sin and enmity against God
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
together with the Command of God requiring us to be Holy we should consider the Promises wherewith it is accompanyed among the things as an Encouragement unto the chearfull Performance of that Obedience which the Command it self makes Necessary Sect. 37 Wherefore the Force of this Argument is evident and exposed unto all God hath in this Matter positively declared his Will interposing his Sovereign Authority commanding us to be Holy and that on the Penalty of his utmost displeasure and he hath therewithall given us redoubled Assurance as in a case wherein we are very apt to deceive our selves that be we else what we will or can be without sincere Holiness he will neither own us nor have any thing to doe with us Be our Gifts Parts Abilities Places Dignities Usefulness in the World Profession outward Duties what they will unless we are sincerely Holy which we may not be and yet be eminent in all these things we are not we cannot we shall not be accepted with God Sect. 38 And the Holy Ghost is carefull to obviate a Deceit in this Matter which he foresaw would be apt to put it self on the Minds of men For whereas the Foundation of our Salvation in our selves and the Hinge whereon the whole weight of it doth turn is our Faith men might be apt to think that if they have Faith it will be well enough with them although they are not Holy Therefore because this Plea and Pretence of Faith is great and apt to impose on the Minds of men who would willingly retain their Lusts with an Hope and Expectation of Heaven we are plainly told in the Scripture that that Faith which is without Holiness without Works without Fruits which can be so or is possible that it should be so is vain not that Faith which will save our Souls but Equivocally so called that may perish for ever with those in whom it is CHAP. IV. Necessity of Holiness from God's sending Jesus Christ. The Necessity of Holiness proved from the Design of God in sending Jesus Christ with the Ends of his Mediation Sect. 1 WEE have yet other Considerations and Arguments to plead unto the same Purpose with them foregoing For one principal End of the Design of God in sending his Son into the World was to Recover us into a State of Holiness which we had lost For this purpose was the Son of God manifested that he might destroy the Works of the Devil 1 John 3. 8. The Manifestation of the Son of God was his Incarnation 1 Tim. 1. 16. in order to the Work which he had to accomplish in our Nature And this was in General the Destruction of the Works of the Devil Among these the principal was the infecting of our Natures and Persons with a Principle of Sin and Enmity against God which was the Effect of his Temptation And this is not done but by the Introduction of a Principle of Holiness and Obedience The Image of God in us was defaced by Sin The Renovation or Restauration hereof was one principal Design of Christ in his Coming Unless this be done there is no New World no New Creatures no Restauration of all things no one End of the Mediation of Christ fully accomplished And whereas his great and ultimate Design was to bring us unto the Enjoyment of God unto his Eternal Glory this cannot be before by Grace and Holiness we are made meet for that Inheritance of the Saints in Light But we shall consider this Matter a little more distinctly Sect. 2 The Exercise of the Mediation of Christ is confined unto the Limits of his Three-fold Office Whatever he doth for the Church he doth it as a Priest or as a King or as a Prophet Now as these Offices agree in all the general Ends of his Mediation so they differ in their Acts and immediate Objects For their Acts it is plain Sacerdotal Regal and Prophetical Acts and Duties are of different Natures as the Offices themselves are unto which they appertain And for their Objects the proper immediate Object of the Priestly Office is God himself as is evident both from the Nature of the Office and its proper Acts. For as to the Nature of the Office Every Priest is taken from among men and ordained for men in things pertaining unto God that he may Offer both Gifts and Sacrifices for sins Heb. 5. 1. A Priest is one who is appointed to deal with God in the behalf of them for whom he executes his Office And the Acts of the Priestly Office of Christ are two Oblation and Intercession of both which God is the immediate Objects He offered himself unto God and with him he makes Intercession But the immediate Object of Christ Kingly and Prophetical Offices are Men or the Church As a Priest he Acts with God in our Name and on our behalf as a King and Prophet he Acts towards us in the Name and Authority of God Sect. 3 This being premised we may consider how each of these Offices of Christ hath an Influence into Holiness and makes it necessary unto us First For the Priestly Office of Christ all the proper Acts of it do immediately respect God himself as hath been declared And therefore he doth not by any Sacerdotal Act immediately and efficiently work Holiness in us But the Effects of these Priestly Acts that is his Oblation and Intercession are of two sorts 1 Immediate such as respect God himself as Attonement Reconciliation Satisfaction In these consist the first and Fundamental End of the Mediation of Christ. Without a Supposition of these all other things are rendred Useless We can neither be sanctified nor saved by him unless Sin be first expiated and God attoned But they are not of our present Consideration 2 The Mediate Effects of Christs Sacerdotal Acting respect us and are also of two sorts 1. Moral as our Justification and pardon of Sin 2. Real in our Sanctification and Holiness And hereunto as God doth Design them so he Effecteth Holiness in all Believers by vertue of the Oblation and Intercession of Jesus Christ Wherefore although the immediate Actings of that Office respect God alone as their proper Object yet the Vertue and Efficacy of them extend themselves unto our Sanctification and Holiness Tit. 2. 14. He gave himself for us that he might redeem us from all Iniquity and purifie unto himself a peculiar people zealous of good Works His giving himself for us is the common Expression of his Offering himself a Sacrifice to God as a Priest Ephes. 5. 2. And this he did not only that he might redeem us from Iniquity from the Guilt of our Sins and Punishment due unto them which are regarded in Redemption but also that he might purifie us to himself sanctifie us or make us Holy and Fruitfull or Zealous of good Works His Blood as through the Eternal Spirit he Offered himself unto God purgeth our Consciences from dead Works to serve the living God Heb. 9. 14. There