Salvation which is therein declared unto them 2 Cor. 5. 18 19 20 21. Col. 1. 25 26 27 28. 3 To be the means and Instrument of conveying over unto them and giving them a Title unto and a Right in that Grace and Mercy that Life and Righteousness which is revealed and tendred unto them thereby Mark 16. 16. 4 To be the way and means of communicating the Spirit of Christ with Grace and Strength unto the Elect enabling of them to believe and receive the Attonement Gal. 3. 2. 5 Hereby to give them Vnion with Christ as their Spiritual and Mystical Head us also to fix their Hearts and Souls in their choycest Actings in their Faith Trust Confidence and Love immediately on the Son of God as Incarnate and their Mediator Joh. 14. 1. Wherefore the first and principal End of the Gospel towards us is to invite and encourage lost sinners unto the Faith and Approbation of the Way of Grace Life and Salvation by Jesus Christ without a Complyance wherewith in the first place the Gospel hath no more to do with sinners but leaves them to Justice the Law and themselves But now upon a supposition of these things and of our giving Glory to God by Faith in them the whole that God requireth of us in the Gospel in a way of Duty is that we should be Holy and abide in the use of those means whereby Holiness may be attained and improved in us For if he requires any other thing of us it must be on one of these four Accounts 1. To make Attonement for our sins or 2. To be our Righteousness before him or 3. To merit Life and Salvation by or 4. To supererogate in the behalf of others No other end can be thought of besides what are the true ends of Holiness whereon God should require any thing of us And all the false Religion that is in the world leans on a supposition that God doth require somewhat of us with respect unto these ends But 1 He requires nothing of us which we had all the Reason in the world to expect that he would to make Attonement or satisfaction for our sins that might compensate the injuries we had done him by our Apostasie and Rebellion For whereas we had multiplyed sins against him lived in an Enmity and Opposition to him and had contracted insupportable and immeasurable Debts upon our own Souls Terms of peace being now proposed who could think but that the first thing required of us would be that we should make some kind of satisfaction to Divine Justice for all our enormous and heynous provocations Yea who is there that indeed doth naturally think otherwise so he apprehended who was contriving a way in his own mind how he might come to an Agreement with God Micah 6. 6 7. Wherewith shall I come before the Lord and bow my self before the High God shall I come before him with Burnt-Offerings with Calves of a year old Will the Lord be pleased with Thousands of Rams or with ten Thousands of Rivers of Oyl Shall I give my first-born for my Transgression the fruit of my Body for the sin of my Soul This or something of this nature seems to be but a very reasonable Enquiry for a Guilty self-condemned sinner when first he entertains thoughts of an Agreement with the Holy sin-avenging God And this was the foundation of all that cruel and expensive Superstition that the World was in bondage unto for so many Ages Mankind generally thought that the principal thing which was required of them in Religion was to attone and pacifie the wrath of the Divine Power and to make a Compensation for what had been done against him Hence were their Sacrifices of Hecatombs of Beasts of Mankind of their Children and of themselves as I have elsewhere declared And the same principle is still deep rooted in the minds of convinced sinners and many an Abby Monastery Colledge and Almes-house hath it founded For in the fruits of this Superstition the Priests which set it on work alwayes shared deeply But quite otherwise in the Gospel there is declared and tendred unto sinners an absolute free pardon of all their sins without any satisfaction or Compensation made or to be made on their part that is by themselves namely on the Account of the Attonement made for them by Jesus Christ. And all Attempts or Endeavours after Works or Duties of Obedience in any respect satisfactory to God for sin or meritorious of pardon do subvert and overthrow the whole Gospel See 2 Cor. 5. 18 19 20 21. Wherefore in Answer to the Enquiry before mentioned the Reply in the Prophet is that God looks for none of these things and that all such Contrivances were wholly vain He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God v. 8. which last Expression comprizeth the whole of our Covenant-Obedience Gen. 17. 1. as the two former are eminent Instances of it in particular 2 He requireth nothing of us in a way of Righteousness for our Justification for the future that this also he would have done we might have justly expected For a Righteousness we must have or we cannot be accepted with him And here also many are at a loss and resolve that it is a thing fond and inconvenient to think of peace with God without some Righteousness of their own on the Account whereof they may be Justified before him and rather than they will forgoe that apprehension they will let goe all other thoughts of Peace and Acceptance Being ignorant of the Righteousness of God they go about to establish their own Righteousness and do not submit themselves unto the Righteousness of God nor will they acquiesâ—e in it that Christ is the end of the Law for Righteousness to every one that believeth as Rom. 10. 3 4. But so it is that God requireth not this of us in the Gospel for we are Justified freely by his Grace through the Redemption that is in Christ Jesus Rom. 3. 24. And we do therefore conclude that a man is justified by Faith without the works of the Law v. 28. so Rom. 8. 3 4. Neither is there any mention in the whole Gospel of God's requiring a Righteousness in us upon the Account whereof we should be justified before him or in his sight For the Justification by works mentioned in James consists in the evidencing and Declaration of our Faith by them 3 God requireth not any thing of us whereby we should purchase or Merit for our selves Life and Salvation For we are saved by Grace through Faith not of works lest any man should boast Ephes. 2. 8 9. God doth save us neither by nor for the works of Righteousness which we have done but according to his own Mercy Titus 3. 5. so that although on the one side the wages of sin is Death there being a proportion in
Consequents of Conviction to be prescribed unto any as antecedaneously necessary to sincere Conversion and sound Believing but these two things in general are so 1. Such a Conviction of Sin that is of a state of Sin of a course of Sin of actual Sins against the Light of Natural Conscience as that the Soul is satisfied that it is thereby obnoxious unto the Curse of the Law and the Wrath of God Thus at least doth God conclude and shut up every one under Sin on whom he will have Mercy for every Mouth must be stopped and all become guilty before God Rom. 3. 19. Gal. 3. 22. without this no Man ever did nor will ever sincerely believe in Jesus Christ. For he calleth none unto him but those who in some measure are weary or thirsty or one way or other seek after Deliverance The whole he tells us that is those who so conceit themselves have no need of a Physician they will neither enquire after him nor care to go unto him when they are invited so to do see Isa. 32. 2. 2. A due apprehension and resolved Judgment that there is no way within the compass of a Man 's own contrivance to find out or his ability to make use of and to walk in nor any other way of God's appointment or approbation which will deliver the Soul in and from the State and Condition wherein it is and that which it fears but only that which is proposed in the Gospel by Jesus Christ. Sect. 35 7. Where these things are the Duty of a Person so convinced is to enquire after and to receive the Revelation of Jesus Christ and the Righteousness of God in him John 1. 13. And in order hereunto he ought 1. To own the Sentence of the Law under which he suffereth justifying God in his Righteousness and the Law in its Holiness what-ever be the issue of this Dispensation towards himself Rom. 3. 19 20. Chap. 7. 12 13. For God in this Work intends to break the stubbornness of Men's Hearts and to hide Pride from them Rom. 3. 4. 2. Not hastily to believe every thing that will propose it self unto him as a Remedy or Means of Relief Mich. 6. 6 7. The things which will present themselves in such a Case as means of Relief are of two sort 1. Such as the Fears and Superstitions of Men have suggested or will suggest That which hath raised all the false Religion which is in the World is nothing but a contrivance for the satisfaction of Men's Consciences under Convictions To pass by Gentilism This is the very Life and Soul of Popery What is the meaning of the Sacrifice of the Masâ— of Purgatory of Pardons Penances Indulgences Abstinences and the like things innumerable but only to satisfie Conscience by them perplexed with a sense of Sin Hence many among them after great and outragious wickednesses do betake themselves to their highest Monastical Severity The Life and Soul of Superstition consists in endeavours to quiet and charm the Consciences of Men convinced of Sin 2. That which is pressed with most vehemency and plausibility being suggested by the Law it self in a way of escape from the danger of its Sentence as the sense of what it speaks represented in a natural Conscience is legal Righteousness to be sought after in amendment of Life This proposeth it self unto the Soul as with great importunity so with great Advantages to further its Acceptance For 1. the matter of it is unquestionably necessary and without it in its proper place and with respect unto its proper End there is not sincere Conversion unto God 1. It is looked on as the sense of the Law or as that which will give satisfaction thereunto But there is a deceit in all these things as to the end proposed and if any amendment of Life be leaned on to that purpose it will prove a broken Reed and pierce the Hand of him that rests upon it For although the Law require at all times an abstinence from sin and so for the future which in a Sinner is amendment of Life yet it proposeth it not as that which will deliver any Soul from the guilt of Sin already contracted which is the State under Consideration And if it win upon the Mind to accept of its Terms unto that end or purpose it can do no more nor will do less than shut up the Person under its Curse Sect. 36 2. It is the Duty of Persons in such a condition to beware of entangling Temptation As 1. that they have not attained such a degrec of Sorrow for Sin and Humiliation as is necessary unto them that are called to believe in Jesus Christ. There was indeed more reason of giving caution against Temptations of this kind in former dayes when Preachers of the Gospel dealt more severely I wish I may not also say more sincerely with the Consciences of Convinced Sinners that it is the manner of most now to do But it is yet possible that herein may lie a mistake seeing no such Degrees of these things as some may be troubled about are prescribed for any such end either in the Law or Gospel 2. That those who perswade them to believe know not how great Sinners they are but yet they know that Christ called the greatest and it is an undervaluation of the Grace of Christ to suppose that the greatest Sins should disappoint the Effects of it in any that sincerely come unto him Sect. 37 The last thing whereby this Work of Conversion to God is compleated as to the outward means of it which is the ingenerating and acting of Faith in God by Jesus Christ remains alone to be considered wherein all possible brevity and plainness shall be consulted And I shall comprize what I have to offer on this Head in the ensuing Observations 1. This is the proper and peculiar Work of the Gospel and ever was so form the first giving of the Promise The Law was given by Moses but Grace and Truth came by Jesus Christ John 1. 18. Rom. 1. 16. 1 Pet. 1. 23. Jam. 1. 18. Ephes. 3. 8 9 10. 2. To this purpose it is necessary that the Gospel that is the Doctrine of it concerning Redemption Righteousness and Salvation by Jesus Christ be declared and made known to Convinced Sinners And this also is an effect of Sovereign Wisdom and Grace Rom. 10. 13 14 15. 3. The Declaration of the Gospel is accompanied with a Revelation of the Will of God with respect unto the Faith and Obedience of them unto whom it is declared This is the Work of God the Work which he requires at our hands that we believe in him whom he hath sent Joh. 6. And this Command of God unto Sinners to believe in the Lord Jesus Christ for Life and Salvation the Gospel teacheth us to press from the manifold Aggravations which attend the Sin of not complying therewith For it is as therein declared 1. A Rejection of the Testimony of God
18. The second sort 19. Pretenders under the New Testament 20 21. The Rule for the Tryal of such Pretenders 1 John 4. 1 2 3. 22. Rules to this purpose under the Old and New Testament compared 23. A false Spirit set up against the Spirit of God examined 24. False and noxious Opinions concerning the Spirit and how to be obviated 25. Reproaches of the Spirit and his Work 26. Further declared 27. Principles and Occasions of the Apostasie of Churches under the Law and Gospel 28. Dispensation of the Spirit not confined to the first Ages of the Church 29 30 31. The great necessity of a diligent enquiry into the things taught concerning the Spirit of God and his Work Sect. 1 THE Apostle Paul in the 12th Chapter of his first Epistle to the Corinthians directs their Exercise of Spiritual Gifts concerning which amongst other Things and Emergencies they had made enquiry of him This the first words wherewith he prefaceth his whole Discourse declare vers 1. Now concerning Spiritual Gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his ensuing Declaration doth evince And the imagination of some concerning Spiritual Persons to be here intended contrary to the sense of all the Ancients is inconsistent with the Context For as it was about Spiritual Gifts and their Exercise that the Church had consulted with him so the whole series of his ensuing Discourse is directive therein And therefore in the close of it contracting the Design of the whole he doth it in that advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covet the best Gifts namely among those which he proposed to treat of and had done so accordingly vers 31. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vers 1. are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vers 31. as it is exprest chap. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire Spiritual Gifts whose Nature and Use you are now instructed in as at first was proposed Of these that Church had received an abundant measure especially of those that were Extraordinary and tended to the Conviction of Unbelievers For the Lord having much people in that City whom he intended to call to the Faith Acts 18. 9 10. not onely incouraged our Apostle against all fears and dangers to begin and carry on the Work of Preaching there wherein he continued an year and six months vers 11. but also furnished the first Converts with such eminent and some of them such miraculous Gifts as might be a prevalent means to the Conversion of many others For he will never be wanting to provide Instruments and suitable means for the effectual attaining of any End that he aimeth at In the Use Exercise and Management of these Spiritual Gifts that Church or sundry of the Principal Members of it had fallen into manifold disorders and abused them unto the matter of Emulation and Ambition whereon other Evils did ensue as the best of God's Gifts may be abused by the Lusts of Men and the purest Water may be tainted by the Earthen Vessels whereinto it is poured Upon the information of some who loving Truth Peace and Order were troubled at these Miscarriages chap. 1. 11. and in Answer unto a Letter of the whole Church written unto him about these and other Occurrences Chap. 7. 1. he gives them Counsel and Advice for the rectifying of these Abuses And first to prepare them aright with humility and thankfulness becoming them who were intrusted with such excellent Priviledges as they had abused and without which they could not receive the Instruction which he intended them he mindeth them of their former State and Condition before their Calling and Conversion to Christ vers 2. You know that you were Gentiles carried away with dumb Idols even as you were led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hurried with violent Impressions from the Devil into the service of Idols This he mentions not to reproach them but to let them know what frame of Mind and what fruit of Life might be justly expected from them who had received such an alteration in their Condition Particularly as he elsewhere tells them If they had not made themselves to differ from others if they had nothing but what they had received they should not boast nor exalt themselves above others as though they had not received chap. 4. v. 7. For it is a vain thing for a man to boast in himself of what he hath freely received of another and never deserved so to receive it as it is with all who have received either Gifts or Grace from God Sect. 2 This Alteration of their State and Condition he farther declares unto them by the Effects and Author of it vers 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the Holy Ghost The great Difference which was then in the World was concerning Jesus who was preached unto them all Unbelievers who were still carried with an impetus of Mind and Affections after dumb Idols being led and acted therein by the Spirit of the Devil blasphemed and said Jesus was Anathema or one accursed They looked on him as a Person to be detected and abominated as the common odium of their Gods and Men. Hence on the mention of him they used to say Jesus Anathema he is or let him be accursed detested destroyed And in this Blasphemy do the Jews continue to this day hiding their cursed Sentiments under a corrupt pronunciation of his Name For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they write and call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initial Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let his Name and Memory be blotted out the same with Jesus Anathema And this Blasphemy of pronouncing Jesus accursed was that wherewith the first Persecutors of the Church tryed the Faith of Christians as Pliny in his Epistle to Trajan and Justin Martyr with other Apologists agree And as the Apostle sayes Those who did thus did not so by the Spirit of God so he intends that they did it by the acting and instigation of the Devil the unclean Spirit which ruled in those Children of Disobedience And this was the Condition of these Corinthians themselves to whom he wrote whilst they also were carried away after dumb Idols On the other side those that believed called Jesus Lord or professed that he was the Lord and thereby avowed their Faith in him and Obedience unto him Principally they owned him to be Jehovah the Lord over all God blessed for ever For the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every where in the New-Testament expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used He who thus professeth Jesus to be the Lord in the first place acknowledgeth him to be the true God And then they professed him therewithal to be their Lord the Lord of their Souls and Consciences unto whom they owed all Subjection
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
Inward Representations unto their Minds 1. There were sometimes appearances of Persons or Things made to their outward Senses And herein God made use of the Ministry of Angels Thus three Men appeared unto Abraham Gen. 18. 1 2. one whereof was the Son of God himself the other two Ministring Angels as hath been proved elsewhere So was the Burning Bush which Moses saw Exod. 3. 2. The Appearances without similitude of any living thing on Mount Sinai at the giving of the Law Exod. 19. The Man that Joshua saw at the Siege of Jericho Chap. 5. 13 14. Such were the Seething-Pot and Almond-Rod seen by Jeremiah Chap. 1. 11 14. as also his Baskets of Figs and many more of the like kind might be instanced in In these Cases God made Representations of Things unto their outward Senses 2. They were made sometimes only to their Minds So it is said expresly that when Peter saw his Vision of a Sheet knit at the four Corners and let down from Heaven to Earth he was in a Trance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 10. 10. An Extasie seized on him whereby for a season he was deprived of the use of his bodily Senses And to this Head I refer Daniel's and the Apocalyptical Visions Especially I do so all those wherein a Representation was made of God himself and his Glorious Throne Such as that of Micaiah 1 Kings 22. 18. and Isa. 6. 1. Ezek. 1. 3 4 5. It is evident that in all these there was no use of the bodily Senses of the Prophets but onely their Minds were affected with the Idea's and Representation of Things But this was so effectual as that they understood not but that they also made use of their visive Faculty Hence Peter when he was actually delivered out of Prison thought a good while that he had only seen a Vision Acts 12. 9. for he knew how powerfully the Mind was wont to be affected by them Now these Visions of both sorts were granted unto the Prophets to confirm their Minds in the Apprehension of the Things communicated unto them for the instruction of others For hereby they were deeply affected with them whereunto a clear Idea and Representation on of things doth effectually tend But yet two things were required to render these Visions direct and compleat Parts of Divine Revelation 1. That the Minds of the Prophets were acted guided and raised in a due manner by the Holy Spirit for the receiving of them this gave them their Assurance that their Visions were from God 2. His enabling them faithfully to retain and infallibly to declare what was so represented unto them For instance Ezekiel receiveth a Vision by way of Representation unto his Mind of a Glorious Fabrick of a Temple to instruct the Church in the Spiritual Glory and Beauty of Gospel-Worship which was to be introduced Chap. 44. 4 5 6 c. It seems utterly impossible for the Mind of Man to conceive and retain at once all the Harmonious Structure Dimensions and Laws of the Fabrick represented This was the peculiar Work of the Holy Ghost namely to implant and preserve the Idea presented unto him on his Mind and to enable him accurately and infallibly to declare it So David affirms that the Spirit of God made him to understand the Pattern of the Temple built by Solomon in writing by his hand upon him Sect. 15 Secondly There were some Accidental Adjuncts of Prophesie which at some times accompanied it In the Revelation of the Will of God to the Prophets they were sometimes enjoyned Symbolical Actions So Isaiah was commanded to walk naked and bare-foot Isa. 20. 1 2 3. Jeremiah to dispose of a Linnen Girdle Chap. 13. 1 2. Ezekiel to lie in the Siege Chap. 4. 1 2 3 4. and to remove the Stuff of his House Chap. 12. 3 4. Hosea to take a Wife of Whoredoms and Children of Whoredoms Hos. 1. 2. I shall be brief in what is frequently spoken unto Some of these things as Isaiah's going Naked and Hoseah's taking a Wife of Whoredoms contain things in them against the Light of Nature and the express Law of God and of evil example unto others None of these therefore can be granted to have been actually done only these things were represented unto them in Visions to take the deeper impression upon them And what they saw or did in Vision they speak positively of their so seeing or doing see Ezek. 8. 3 4. For the other Instances I know nothing but that the things reported might be really performed and not in Vision only And it is plain that Ezekiel was commanded to do the things he did in the sight of the People for their more evident conviction Chap. 12. 4 5 6. and on the sight whereof they made enquiry what those things belonged unto them Chap. 24. 19. Sect. 16 Secondly Their Revelations were accompanied with Local Mutations or their being carried and transported from one place unto another So was it with Ezekiel Chap. 8. 3. 11. 24. And it is expresly said that it was in the Visions of God Falling by Divine Dispensation into a Trance or Extasie wherein their outward Senses were suspended their Operation their Minds and Understandings were unto their own Apprehension carried in a Holy Rapture from one place unto another which was effected only by a Divine and Efficacious Representation of the things unto them which were done in the places from whence they were really absent And these are some of those Accidents of Prophetical Revelations which are recorded in the Scripture and it is possible that some other Instances of the like nature may be observed And all these belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manifold variety of Divine Revelations mentioned Heb. 1. 1. Sect. 17 But here a doubt of no small Difficulty nor of less Importance presents it self unto us Namely whether the Holy Ghost did ever grant his Holy Inspirations and the Gift of Propheste thereby unto Men wicked and unsanctified For the Apostle Peter tells us that Holy Men spake of old as they were moved by the Holy Ghost 2 Pet. 1. 21. which seems to intimate that all those who were inspired and moved by him as to this Gift of Prophesie were Holy Men of God And yet on the other hand we shall find that true Prophesies have been given out by Men seeming utterly void of all sanctifying Grace And to increase the difficulty it is certain that great Predictions and those with respect unto Christ himself have been given and made by Men guided and acted for the most part by the Devil So was it with Balaam who was a Sorcerer that gave himself to Diabolical Enchantments and Divinations and as such a one was destroyed by God's Appointment Yea at or about the same time wherein he uttered a most Glorious Prophesie concerning the Messiah the Star of Jacob being left unto his own Spirit and Inclination he gave cursed Advice and Counsel for the drawing of
22. Jesus of Nazareth a Man approved of God by Miracles and Wonders and Signs which God did by him For they are all immediate Effects of Divine Power So when he cast out Devils with a word of command he affirms that he did it by the Finger of God Luke 11. 20. that is the Infinite Divine Power of God but the Power of God acted in an especial manner by the Holy Spirit as is expresly declared in the other Evangelist Matth. 12. 28. And therefore on the Ascription of his Mighty Works unto Beelzebub the Prince of Devils he lets the Jews know that therein they blasphemed the Holy Spirit whose Works indeed they were v. 31 32. Hence these mighty Works are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers because of the Power of the Spirit of God put forth for their working and effecting see Mark 6. 5. Chap. 9. 39. Luke 4. 36. 5. 17. 6. 19. 8. 46. 9. 1. And in the Exercise of this Power consisted the Testimony given unto him by the Spirit that he was the Son of God For this was necessary unto the Conviction of the Jews to when he was sent John 10. 37 38. Sect. 7 Sixthly By him was he guided directed comforted supported in the whole Course of his Ministry Temptations Obedience and Sufferings Some few Instances on this Head may suffice Presently after his Baptism when he was full of the Holy Ghost he was led by the Spirit into the Wilderness Luke 4. 1. The Holy Spirit guided him to begin his Contest and Conquest with the Devil Hereby he made an entrance into his Ministry and it teacheth us all what we must look for if we solemnly engage our selves to follow him in the Work of Preaching the Gospel The word used in Mark to this purpose hath occasioned some doubt what Spirit is intended in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1. 12. The Spirit driveth him into the Wilderness It is evident that the same Spirit and the same Act is intended in all the Evangelists here and Mat. 4. 1. Luke 4. 1. But now the Holy Spirit should be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive him is not so easie to be apprehended But the Word in Luke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes a guiding and rational Conduct And this cannot be ascribed unto any other Spirit with respect unto our Lord Jesus but onely the Spirit of God Matthew expresseth the same effect by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 4. 1. he was carried or carried up or taken away from the midst of the People And this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that Spirit namely which descended on him and rested on him immediately before Chap. 3. 17. And the Continuation of the Discourse in Luke will not admit that any other Spirit be intended And Jesus being full of the Holy Spirit returned from Jordan and was led by the Spirit into the Wilderness namely by that Spirit which he was full of By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in Mark no more is intended but the sending of him forth by an high and strong impression of the Holy Spirit on his Mind Hence the same word is used with respect unto the sending of others by the powerful impression of the Spirit of God on their Hearts unto the Work of Preaching the Gospel Matth. 9. 38. Pray you therefore the Lord of the Harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also Luk. 10. 2. that he would thrust forth Labourers into his Harvest namely by furnishing them with the Gifts of his Spirit and by the Power of his Grace constraining them to their Duty So did he enter upon his Preparation unto his Work under his Conduct And it were well if others would endeavour after a conformity unto them within the Rules of their Calling 2. By his assistance was he carried triumphantly through the course of his Temptations unto a perfect Conquest of his Adversary as to the present Conflict wherein he sought to divert him from his Work which afterwards he endeavoured by all wayes and means to oppose and hinder 3. The Temptation being finished he returned again out of the Wilderness to Preach the Gospel in the Power of the Spirit Luk. 4. 14. He returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Power of the Spirit into Galilee that is powerfully enabled by the Holy Spirit unto the discharge of his Work And thence is his first Sermon at Nazareth he took those Words of the Prophet for his Text The Spirit of the Lord is upon Me because he hath anointed me to Preach the Gospel to the Poor Luke 4. 18. The issue was That they all bare him Witness and wondred at the gracious Words that proceeded out of his Mouth v. 22. And as he thus began his Ministry in the Power of the Spirit so having received him not by measure he continually on all occasions put forth his Wisdom Power Grace and Knowledg to the astonishment of all and the stopping of the Mouths of his Adversaries shutting them up in their Rage and Unbelief 4. By him was he directed strengthned and comforted in his whole Course in all his Temptations Troubles and Sufferings from first to last For we know that there was a confluence of all those upon him in his whole Way and Work a great part of that whereunto he humbled himself for our sakes consisting in these things In and under them he stood in need of mighty Supportment and strong Consolation This God promised unto him and this he expected Isa. 50. 7 8. 42. 4 6. 49. 5 6 7 8. Now all the voluntary Communications of the Divine Nature unto the Humane were as we have shewed by the Holy Spirit Sect. 8 Seventhly He offered himself up unto God through the Eternal Spirit Heb. 9. 14. I know many Learned Men do judge that by the Eternal Spirit in that place not the Third Person is intended but the Divine Nature of the Son himself And there is no doubt but that also may properly be called the Eternal Spirit There is also a Reason in the words themselves strongly inclining unto that sense and acceptation of them For the Apostle doth shew whence it was that the Sacrifices of the Lord Christ had an Efficacy beyond and above the Sacrifices of the Law and whence it would certainly produce that great Effect of purging our Consciences from dead Works And this was from the Dignity of his Person on the account of his Divine Nature It arose I say from the Dignity of his Person his Deity giving sustentation unto his Humane Nature in the Sacrifice of himself For by reason of the indissoluble Union of both his Natures his Person became the Principle of all his Mediatory Acts and from thence had they their Dignity and Efficacy Nor will I oppose this Exposition of the words But on the other side many Learned Persons both of the Ancient and Modern Divines do judg that it is the Person of the Holy Spirit
Angels about the dead Body of Christ whilst it was in the Grave even those which were seen sitting afterwards in the place where he lay John 20. 12. by these was it preserved from all outward Force and Violation But this also was under the peculiar care of the Spirit of God who how he worketh by Angels hath been before declared Sect. 11 Ninthly There was a peculiar Work of the Holy Spirit in his Resurrection this being the compleating Act in laying the Foundation of the Church whereby Christ entred into his Rest the great Testimony given unto the finishing of the Work of Redemption with the satisfaction of God therein and his acceptation of the Person of the Redeemer It is on various accounts assigned distinctly to each Person in the Trinity And this not only as all the external Works of God are individed each Person being equally concerned in their Operation but also upon the account of their especial respect unto and interest in the Work of Redemption in the manner before declared Unto the Father it is ascribed on the account of his Authority and the declaration therein of Christ's perfect accomplishment of the Work committed unto him Acts 2. 24. Him hath God raised up having loosed the Pains of Death because it was not possible that he should be holden of it it is the Father who is spoken of And he is said as in other places to raise Christ from the Dead but this he doth with respect unto his loosing the Pains of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with a little alteration of one Vowel signifie the Sorrows of Death or the Cords of Death For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Sorrow of Death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Cords of Death see Psal. 18. 4. Psal. 116. 3. And these Sorrows of Death here intended were the Cords of it that is the Power it had to bind the Lord Christ for a season under it For the Pains of Death that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormenting Pains ended in his death it self But the Consequents of them are here reckoned unto them or the continuance under the Power of Death according unto the Sentence of the Law These God loosed when the Law being fully satisfied the Sentence of it was taken off and the Lord Christ was acquitted from its whole Charge This was the Act of God the Father as the Supream Rector and Judg of all Hence he is said to raise him from the Dead as the Judg by his Order delivereth an acquitted Prisoner or one who hath answered the Law The same Work he also takes unto himself John 10. 17 18. I lay down my Life that I may take it again no Man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again For although Men by violence took away his Life when with wicked hands they crucified and slew him Acts 2. 23. Chap. 3. 15 Yet because they had neither Authority nor Ability so to do without his own consent he saith No Man could or did take away his Life that is against his Will by Power over him as the lives of other Men are taken away for this neither Angels nor Men could do So also although the Father is said to raise him from the Dead by taking off the Sentence of the Law which he had answered yet he himself also took his Life again by an Act of the Love Care and Power of his Divine Nature his living again being an Act of his Person although the Humane Nature only died But the peculiar efficiency in the reuniting of his most Holy Soul and Body was an Effect of the Power of the Holy Spirit 1 Pet. 3. 18. He was put to death in the Flesh but quickned in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was restored to Life by the Spirit and this was that Spirit whereby he preached unto them that were disobedient in the dayes of Noah v. 19 20. or that Spirit of Christ which was in the Prophets from the Foundation of the World 1 Pet. 1. 11 12. by which he preached in Noah unto that disobedient Generation 2 Pet. 2. 5. whereby the Spirit of God strove for a season with those Inhabitants of the Old World Gen. 6. 3. that is the Holy Spirit of God To the same purpose we are instructed by our Apostle Rom. 8. 11. But if the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your Mortal Bodies by his Spirit which dwelleth in you God shall quicken our Mortal Bodies also by the same Spirit whereby he raised Christ from the Dead For so the Relation of the one Work to the other requires the words to be understood And he asserts again the same expresly Ephes. 1. 17 18 19 20. he prayes that God would give his Holy Spirit unto them as a Spirit of Wisdom and Revelation v. 17. The Effects thereof in them and upon them are described v. 18. and this he desires that they may so be made Partakers of that by the Work of the Spirit of God in themselves renewing and quickning of them they might have an experience of that exceeding greatness of his Power which he put forth in the Lord Christ when he raised him from the Dead And the Evidence or Testimony given unto his being the Son of God by his Resurrection from the Dead is said to be according to the Spirit of Holiness or the Holy Spirit Rom. 1. 4. He was positively declared to be the Son of God by his Resurrection from the Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the powerful working of the Holy Spirit This also is the intendment of that Expression 1 Tim. 3. 16. Justified in the Spirit God was manifest in the Flesh by his Incarnation and Passion therein and justified in the Spirit by a Declaration of his acquitment from the Sentence of Death and all the Evils which he underwent with the Reproaches wherewith he was contemptuously used by his Quickning and Resurrection from the Dead through the mighty and effectual working of the Spirit of God Sect. 12 Tenthly It was the Holy Spirit that glorified the Humane Nature and made it every way meet for its Eternal Residence at the Right Hand of God and a Pattern of the Glorification of the Bodies of them that believe on him He who first made his Nature Holy now made it Glorious And as we are made conformable unto him in our Souls here his Image being renewed in us by the Spirit so he is in his Body now glorified by the Effectual Operation of the same Spirit the Exemplar and Pattern of that Glory which in our Mortal Bodies we shall receive by the same Spirit For when he appears we shall be like him 1 John 3. 2. seeing he will change our vile Bodies that they
But as it hath been in part already manifested and will fully God assisting be evinced afterwards that in our Regeneration the native Ignorance Darkness and Blindness of our Minds are dispelled Saving and Spiritual Light being introduced by the Power of God's Grace into them That the pravity and stubbornness of our Wills are removed and taken away a new principle of Spiritual Life and Righteousness being bestowed on them and that the Disorder and Rebellion of our Affections are cured by the infusion of the Love of God into our Souls so the corrupt Imagination of the contrary Opinion directly opposite to the Doctrine of the Scriptures the Faith of the Antient Church and the Experience of all sincere Believers hath amongst us of late nothing but Ignorance and ready Confidence produced to give countenance unto it Sect. 25 Thirdly The Work of the Holy Spirit in Regeneration doth not consist in Enthusiastical Raptures Extasies Voices or any thing of the like kind It may be some such things have been by some deluded Persons apprehended or pretended unto But the countenancing of any such Imaginations is falsly and injuriously charged on them who maintain the powerful and effectual Work of the Holy Spirit in our Regeneration And this some are prone to do wherein whether they discover more of their Ignorance or of their Malice I know not but nothing is more common with them All whom in this Matter they dissent from so far as they know what they say or whereof they affirm do teach Men to look after Enthusiastick Inspirations or unaccountable Raptures and to esteem them for Conversion unto God although in the mean time they live in a neglect of Holiness and Righteousness of Conversation I Answer if there be those who do so we doubt not but that without their Repentance the Wrath of God will come upon them as upon other Children of Disobedience And yet in the mean time we cannot but call aloud that others would discover their diligence in attendance unto these things who as far as I can discern do cry up the Names of Virtue and Righteousness in opposition to the Grace of Jesus Christ and that Holiness which is a Fruit thereof But for the Reproach now under Consideration it is as applyed no other but a Calumny and false Accusation And that it is so the Writings and Preachings of those who have most diligently laboured in the Declaration of the Work of the Holy Spirit in our Regeneration will bear Testimony at the great Day of the Lord. We may therefore as unto this Negative Principle observe three things 1. That the Holy Spirit in this Work doth ordinarily put forth his Power in and by the use of Means He worketh also on Men suitably unto their Natures even as the Faculties of their Souls their Minds Wills and Affections are meet to be affected and wrought upon He doth not come upon them with involuntary Raptures using their Faculties and Powers as the Evil Spirit wrests the Bodies of them whom he possesseth His whole Work therefore is rationally to be accounted for by and unto them who believe the Scripture and have received the Spirit of Truth whom the World cannot receive The formal efficiency of the Spirit indeed in the putting forth the exceeding greatness of his Power in our quickning Which the Ancient Church constantly calleth his Inspiration of Grace both in private Writing and Canons of Councils is no otherwise to be comprehended by us than any other Creating Act of Divine Power for as we hear the Wind but know not from whence it cometh nor whither it goeth so is every one that is born of God yet these two things are certain herein First That he worketh nothing nor any other way nor by any other means than what are determined and declared in the Word By that therefore may and must every thing really belonging or pretended to belong unto this Work of Regeneration be tryed and examined Secondly That he acts nothing contrary unto puts no force upon any of the Faculties of our Souls but works in them and by them suitably to their Natures and being more intimate unto them as Austin speaks than they are unto themselves by an Almighty Facility he produceth the Effect which he intendeth Sect. 20 This great Work therefore neither in part nor whole consists in Raptures Extasies Visions Enthusiastick Inspirations but in the Effect of the Power of the Spirit of God on the Souls of Men by and according to his Word both of the Law and the Gospel And those who charge these things on them who have asserted declared and preached it according to the Scriptures do it probably to countenance themselves in their hatred of them and of the Work it self Wherefore 2dly where by Reason of Distempers of Mind Disorder of Fancy or long continuance of distressing Fears and Sorrows in and under such Preparatory Works of the Spirit which sometimes cut Men to their Hearts in the sense of their sin and sinful lost condition any do fall into Apprehensions or Imaginations of any thing extraordinary in the wayes before-mentioned if it be not quickly and strictly brought unto the Rule and discarded thereby it may be of great danger unto their Souls and is never of any solid Use or Advantage Such Apprehensions for the most part are either Conceptions of distempered Minds and discomposed Fancies or Delusions of Satan transforming himself into an Angel of Light which the Doctrine of Regeneration ought not to be accountable for Yet I must say 3dly That so it is come to pass that many of those who have been really made Partakers of this gracious Work of the Holy Spirit have been looked on in the World which knows them not as mad Enthusiastick and Fanatical So the Captains of the Host esteemed the Prophet that came to anoint Jehu 2 Kings 9. 11. And the Kindred of our Saviour when he began to Preach the Gospel said He was besides himself or extatical Mark 3. 21. and they went out to lay hold of him So Festus judged of Paul Acts 26. 24 25. And the Author of the Book of Wisdom gives us an account what acknowledgments some will make when it shall be too late as to their own Advantage Chap. 5. 3 4 5. They shall say crying out because of the trouble of their Minds This is he whom we accounted a scorn and a common reproach We Fools esteemed his Life madness and his latter End to have been shameful but how is he reckoned among the Sons of God and his Lot is among the Holy Ones From what hath been spoken it appears Sect. 26 Fourthly That the Work of the Spirit of God in Regenerating the Souls of Men is diligently to be enquired into by the Preaching of the Gospel and all to whom the Word is dispensed For the former sort there is a peculiar Reason for their Attendance unto this Duty For they are used and employed in the Work it self by the Spirit
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
said to be made Partakers of the Holy Spirit Heb. 6. 4. And he is promised by our Saviour to Convince the World of Sin John 16. 8. which although in that place it respects only one kind of Sin yet it is sufficient to establish a general Rule that all Conviction of Sin is from and by him And no wonder if Men live securely in their Sins to whom the Light which he gives and the Convictions which he worketh are a Scorn and Reproach Sect. 12 There is indeed an Objection of some Moment against the Ascription of this Work unto the energie of the Holy Spirit For whereas it is granted that all these things may be wrought in the Minds and Souls of Men and yet they may come short of the Saving Grace of God How can he be thought to be the Author of such a Work Shall we say that he designs only a weak and imperfect Work upon the Hearts of Men Or that he deserts and gives over the Work of Grace which he hath undertaken towards them as not able to accomplish it Sect. 13 Ans. 1. In many Persons it may be in the most who are thus affected real Conversion unto God doth ensue The Holy Spirit by these Preparatory Actings making way for the Introduction of the new Spiritual Life into the Soul So they belong unto a Work that is perfect in its kind 2. Where-ever they fail and some short of what in their own Nature they have a tendency unto it is not from any weakness and imperfection in themselves but from the sins of them in whom they are wrought For Instance even common Illumination and Conviction of sin have in their own Nature a tendency unto sincere Conversion They have so in the same kind as the Law hath to bring us unto Christ. Where this end is not attained it is alwayes from the Interposition of an Act of wilfulness and stubbornness in those Enlightned and Convicted They do not sincerely improve what they have received and faint not meerly for want of strength to proceed but by a free Act of their own Wills they refuse the Grace which is further tendred unto them in the Gospel This Will and its actual Resistency unto the Work of the Spirit God is pleased in some to take away It is therefore of Sovereign Grace when and where it is removed but the Sin of Men and their Guilt is in it where it is continued For no more is required hereunto but that it be voluntary It is Will and not Power that gives Rectitude or Obliquity unto Moral Actions 3. As we observed before The Holy Spirit in his whole Work is a Voluntary Agent He worketh what when and how he pleaseth No more is required unto his Operations that they may be such as become him but these two things First That in themselves they be good and holy Secondly That they be effectual as unto the ends whereunto by him they are designed That he should alwayes design them to the utmost length of what they have a moral tendency towards though no real efficiency for is not required And these things are found in these Operations of the Holy Spirit They are in their own Nature good and holy Illumination is so so is Conviction and Sorrow for Sin with a subsequent change of Affections and Amendment of Life Sect. 14 Again what he worketh in any of these effectually and infallibly accomplisheth the end aimed at which is no more but that Men be Enlightned Convinced Humbled and reformed wherein he faileth noâ— In these things he is pleased to take on him the management of the Law so to bring the Soul into bondage thereby that it may be stirred up to seek after Deliverance And he is thence actively called the Spirit of Bondage unto Fear Rom. 8. 15. And this Work is that which constitutes the third ground in our Saviours Parable of the Sower It receives the Seed and Springs up hopefully until by cares of the World Temptations and occasions of Life it is choaked and lost Matth. 13. 22. Now because it oftentimes maketh a great Appearance and Resemblance of Regeneration it self or of real Conversion to God so that neither the World nor the Church are able to distinguish between them it is of great concernment unto all Professors of the Gospel to enquire diligently whether they have in their own Souls been made Partakers of any other Work of the Spirit of God or no. For although this be a good Work and do lie in a good subserviency unto Regeneration yet if Men attain no more if they proceed no farther they will perish and that eternally And multitudes do herein actually deceive themselves speaking peace unto their Souls on the Effects of this Work whereby it is not only insufficient to save them as it is to all Persons at all times but also becomes a means of their present security and future destruction I shall therefore give some few Instances of what this Work in the Conjunction of all the parts of it and in its utmost improvement cannot effect whereby Men may make a Judgment how things stand in their own Souls in respect unto it Sect. 15 1. It may be observed that we have placed all the Effects of this Work in the Mind Conscience Affections and Conversation Hence it follows notwithstanding all that is or may be spoken of it that the Will is neither really changed nor internally renewed by it Now the Will is the ruling governing Faculty of the Soul as the Mind is the guiding and leading Whilst this abides unchanged unrenewed the Power and Reign of Sin continues in the Soul though not undisturbed yet unruined It is true there are many checks and controuls from the Light of the Mind and Reflections of Conscience cast in this State upon the Actings of the Will so that it cannot put it self forth in and towards Sin with that freedom security and licentiousness as it was wont to do Its fierceness and rage rushing into Sin as the Horse into the Battel running on God and the thick Bosses of his Buckler may be broken and abated by those Hedges of Thorns which it finds set in its way and those buffettings it meets withal from Light and Convictions It s delight and greediness in sinning may be calmed and quieted by those frequent Representations of the terror of the Lord on the one hand and the pleasure of Eternal Rest on the other which are made unto it But yet still setting aside all Considerations forreign unto its own Principle the Bent and Inclination of the Will it self is to Sin and Evil alwayes and continually The Will of sinning may be restrained upon a thousand Considerations which Light and Convictions will administer but it is not taken away And this discovers it self where the very first Motions of the Soul towards sinful Objects have a sensible complacency until they are controuled by Light and Fear This argues an unrenewed Will if it be constant
Paul in that condition had preserved himself so as that according to the Law he was blameless and the young Man thought he had kept all the Commandments from his youth But setting aside this Consideration notwithstanding the utmost that this Work can attain unto after the efficacy of its first Impressions begin to abate Lust will reserve some peculiar way of venting and discovering it self which is much spoken unto 3. The Conversations of Persons who live and abide under the Power of this Work only is assuredly fading and decaying Coldness Sloth Negligence Love of the World Carnal-Wisdom and Security do every day get ground upon them Hence although by a long course of abstinence from open sensual sins and stating of a contrary Interest they are not given up unto them yet by the decayes of the Power of their Convictions and the ground that Sin gets upon them they become walking and talking Sceletons in Religion dry sapless useless Worldlings But where the Soul is inlaid with real Saving-Grace it is in a state of thriving continually Such a one will go on from Strength to Strength from Grace to Grace from Glory to Glory and will be fat and flourishing in Old Age. By these things may we learn to distinguish in our selves between the preparatory Work mentioned and that of real Saving-Conversion unto God And these are some of the Heads of those Operations of the Holy Spirit on the Minds of Men which often-times are preparatory unto a real Conversion unto God and sometimes their Contempt and Rejection a great Aggravation of the sin and misery of them in whom they were wrought Sect. 20 And these things as they are clearly laid down in the Scripture and exemplified in sundry Instances so for the substance of them they have been acknowledged till of late by all Christians only some of the Papists have carried them so far as to make them formally dispositive unto Justification and to have a congruous merit thereof But this the Ancients denyed who would not allow that either any such Preparation or any Moral Virtues did capacitate Men for real Conversion observing that others were often called before those who were so qualified And in them there are Goads and Nails which have been fastned by Wise and Experienced Masters of the Assemblies to the great Advantage of the Souls of Men. For observing the usual Wayes and Means whereby these Effects are wrought in the Minds of the Hearers of the Word with their Consequences in Sorrow troubles Fear and Humiliations and the Courses which they take to improve them or to extricate themselves from the perplexity of them they have managed the Rules of Scripture with their own and others Experience suitable thereunto to the great benefit of the Church of God That these things are now despised and laughed to scorn is no part of the happiness of the Age wherein we live as the event will manifest Sect. 21 And in the mean time if any suppose that we will forgoe those Truths and Doctrines which are so plainly revealed in the Scripture the Knowledg whereof is so useful unto the Souls of Men and whose Publication in Preaching hath been of so great Advantage to the Church of God meerly because they understand them not and therefore reproach them they will be greatly mistaken Let them lay aside that unchristian way of treating about these things which they have ingaged in and plainly prove that Men need not be convinced of sin that they ought not to be humbled for it nor affected with sorrow with respect unto it that they ought not to seek for a Remedy or Deliverance from it that all Men are not born in a state of Sin that our Nature is not depraved by the Fall that we are able to do all that is required of us without the Internal Aids and Assistances of the Spirit of God and they shall be diligently attended unto Corruption or Depravation of the Mind by Sin CHAP. III. 1. Contempt and Corruption of the Doctrine of Regeneration 2. All Men in the World Regenerate or Unregenerate 3. General Description of Corrupted Nature 4 5. Depravation of the Mind 6. Darkness upon it 7. The Nature of Spiritual Darkness 8 9. Reduced into two Heads of Darkness objective 10. How removed 11 12 13 14. Of Darkness subjective its Nature and Power 15 16. proved 17. Ephes. 4. 17 18. opened 18. Applyed 19. The Mind alienated from the Life of God 20 21. 22. The Life of God what it is 23. The Power of the Mind with respect unto Spiritual Things examined 24 25. 1 Cor. 2. 14. opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Natural Man who 26. Spiritual Things what they are 27. How the Natural Man cannot know or receive Spiritual Things 28. Difference between understanding Doctrines and receiving of Things 29 30. A two-fold Power and Ability of Mind with respect unto Spiritual Things explained 31. Reasons why a Natural Man cannot discern Spiritual Things 32 33 34 35 36 37. How and wherefore Spiritual Things are foolishness to Natural Men. 38. Why Natural Men cannot receive the Things of God 39 40 41. A double impotency in the Mind of Man by Nature 42. 1 Cor. 2. 14. farther vindicated 43. Power of Darkness in Persons Unregenerate 44. The Mind filled with Wills or Lusts and enmity thereby 45. The Power and Efficacy of Spiritual Darkness at large declared Sect. 1 VVE have I hope made our way plain for the due Consideration of the great Work of the Spirit in the Regeneration of the Souls of God's Elect. This is that whereby he forms the Members of the Mystical Body of Christ and prepares Living Stones for the building of a Temple wherein the Living God will dwell Now that we may not only declare the Truth in this Matter but also vindicate it from those Corruptions wherewith some have endeavoured to debauch it I shall promise a Description lately given of it with confidence enough and it may be not without too much Authority And it is in these words What is it to be born again and to have a new Spiritual Life in Christ but to become sincere Proselytes to the Gospel to renounce all vitious Customs and Practices and to give an upright and uniform obedience to all the Laws of Christ and therefore if they are all but precepts of moral virtue to be born again and to have a new Spiritual life is only to become a new moral man But their account speaking of nonconformist Ministers of this Article is so wild and Phantastick that had I nothing else to make good my charge against them that alone would be more than enough to expose the prodigious folly of their Spiritual Divinity p. 343 344. I confess these are the words of one who seems not much to consider what he says so as that it may serve his present turn in reviling and reproaching other men For he considers not that by this description of it he utterly excludes
the Apostle when he sent him to Preach the Gospel was to open the Eyes of Men and to turn them from Darkness to Light Acts 26. 18. not a Light within them for Internal Light is the Eye or seeing of the Soul But the Darkness was such as consisted in their blindness in not having their eyes open To open their Eyes and turn them from Darkness Ephes. 5. 8. Ye were sometimes Darkness but now are ye Light in the Lord. What is the Change and Alteration made in the Minds of Men intended in this Expression will afterwards appear But that a great Change is proposed none can doubt Col. 1. 13. Who hath delivered us from the Power of Darkness as also 1 Pet. 2. 9. Who hath called us out of Darkness into his marvelous Light And the Darkness which is in these Testimonies ascribed unto Persons in an unregenerate Condition is by Paul compared to that which was at the beginning before the Creation of Light Gen. 1. 2. Darkness was upon the Face of the Deep There was no Creature that had a Visive Faculty there was Darkness Subjectively in all and there was no Light to see by but all was objectively wrapt up in Darkness In this state of things God by an Almighty Act of his Power created Light vers 3. God said Let there be Light and there was Light And no otherwise is it in this new Creation God who commanded then Light to shine out of Darkness shines into the Hearts of Men to give them the knowledg of his Glory in the Face of Jesus Christ 2 Cor. 4. 6. Spiritual Darkness is in and upon all Men until God by an Almighty and Effectual Work of the Spirit shine into them or Create Light in them And this Darkness is that Light within which some boast to be in themselves and others Sect. 7 To clear our way in this Matter we must consider first the Nature of this Spiritual Darkness what it is and wherein it doth consist and then secondly shew its Efficacy and Power in and on the Minds of Men and how they are corrupted by it First The Term of Darkness in this case is Metaphorical and borrowed from that which is Natural What Natural Darkness is and wherein it consists all Men know if they know it not in its Cause and Reason yet they know it by its Effects They know it is that which hinders Men from all Regular Operations which are to be guided by the outward Senses And it is two-fold 1. When Men have not Light to see by or when the usual Light the only external Medium for the discovery of distant Objects is taken from them So was it with the Egyptians during the three dayes darkness that was on their Land They could not see for want of Light they had their Visive Faculty continued unto them yet having no Light they saw not one another nor arose any from his place Exod. 10. 23. For God probably to augment the terror of his Judgment restrained the vertue of Artificial Light as well as he did that which was Natural 2. There is Darkness unto Men when they are blind either born so or made so Psal. 69. 29. Let their Eyes be darkned that they may not see So the Angel smote the Sodomites with blindness Gen. 19. 11. and Paul the Sorcerer Acts 13. 11. However the Sun shineth it is all one perpetual Night unto them that are blind Sect. 8 Answerable hereunto Spiritual Darkness may be referred unto two Heads For there is an Objective Darkness a Darkness that is on Men and a Subjective Darkness a Darkness that is in them The first consists in the want of those Means whereby alone they may be enlightned in the Knowledg of God and Spiritual Things This is intended Mat. 4. 16. This Means is the Word of God and the preaching of it Hence it is called a Light Psal. 119. 105. and is said to give Light Psal. 19. 8. or to be a Light shining in a dark place 2 Pet. 1. 19. And it is so termed because it is the outward Means of Communicating the Light of the Knowledg of God unto the Minds of Men. What the Sun is unto the World as unto things natural that is the Word and the Preaching of it unto Men as to Things Spiritual And hence our Apostle applies what is said of the Sun in the Firmament as to the enlightning of the World Psal. 19. 1 2 3 4. unto the Gospel and the Preaching of it Rom. 10. 15 18. Sect. 9 And this Darkness is upon many in the World even all unto whom the Gospel is not declared or by whom it is not received where it is or hath been so Some I know have entertained a vain Imagination about a Saving-Revelation of the Knowledg of God by the Works of Creation and Providence objected to the Rational Faculties of the Minds of Men. It is not my purpose here to divert unto the confutation of that Fancy Were it so it were easie to demonstrate that there is no Saving Revelation of the Knowledg of God unto Sinners but as he is in Christ reconciling the World unto himself and that so he is not made known but by the Word of Reconciliation committed unto the Dispensers of the Gospel What-ever knowledg therefore of God may be attained by the means mentioned as he is the God of Nature ruling over Men and requiring Obedience from them according to the Covenant and Law of their Creation yet the knowledg of him as a God in Christ pardoning Sin and saving Sinners is attainable by the Gospel only But this I have proved and confirmed elsewhere Sect. 10 It is the Work of the Holy Spirit to remove and take away this Darkness which until it is done no Man can see the Kingdom of God or enter into it And this he doth by sending the Word of the Gospel into any Nation Country Place or City as he pleaseth The Gospel doth not get ground in any place nor is restrained from any Place or People by accident 〈◊〉 by the endeavours of Men but it is sent and disposed of 〈◊〉 to the Sovereign Will and Pleasure of the Spirit of God He Gifteth Calls and Sends Men unto the Work of Preaching it Acts 13. 2 4. and disposeth them unto the Places where they shall declare it either by express Revelation as of old Acts 16. 6 7 8 9 10. or guides them by the secret Operations of his Providence Thus the Dispensation of the Light of the Gospel as to Times Places and Persons depends on his Sovereign Pleasure Psal. 147. 19 20. Wherefore although we are to take care and pray much about the continuance of the Dispensation of the Gospel in any place and its Propagation in others yet need we not to be over-solicitous about it This Work and Care the Holy Ghost hath taken on himself and will carry it on according to the Counsel of God and his Purposes concerning the Kingdom of Jesus
reason of the Darkness that it is under the Power of it can neither discern the Excellency of the Spiritual and Heavenly Things which are proposed unto it nor have any Affections whereunto they are proper and suited so that the Soul should go forth after them Hereby this Prejudice becomes invincible in their Souls They neither do nor can nor will admit of those things which are utterly inconsistent with all things wherein they hope or look for Satisfaction And Men do but please themselves with Dreams and Fancies who talk of such a reasonableness and excellency in Gospel-Truths as that the Mind of a Natural Man will discern such a suitableness in them unto it self so as thereon to receive and embrace them Nor do any for the most part give a greater Evidence of the Prevalency of the Darkness and Enmity that is in Carnal Minds against the Spiritual Things of the Gospel as to their Life and Power than those who most pride and please themselves in such Discourses Sect. 55 2dly The Mind by this Darkness is filled with Prejudices against the Mystery of the Gospel in a peculiar manner The hidden Spiritual Wisdom of God in it as Natural Men cannot receive so they do despise it and all the parts of its Declaration they look upon as empty and unintelligible Notions And this is that Prejudice whereby this Darkness prevails in the Minds of Men otherwise knowing and learned it hath done so in all Ages and in none more effectually than in that which is present But there is a Sacred Mysterious Spiritual Wisdom in the Gospel and the Doctrine of it This is Fanatical Chimerical and Foolish to the wisest in the World whilst they are under the Power of this Darkness To demonstrate the Truth hereof is the Design of the Apostle Paul 1 Cor. 1 2. For he directly affirms that the Doctrine of the Gospel is the Wisdom of God in a Mystery that this Wisdom cannot be discerned nor understood by the Wise and Learned Men of the World who have not received the Spirit of Christ and therefore that the things of it are weakness and foolishness unto them And that which is foolish is to be despised yea Folly is the only object of Contempt And hence we see that some with the greatest Pride Scorn and Contempt imaginable do despise the Purity Simplicity and whole Mystery of the Gospel who yet profess they believe it But to clear the whole Nature of this Prejudice some few Things may be distinctly observed Sect. 56 1. There are two sorts of Things declared in the Gospel First Such as are absolutely its own that are proper and peculiar unto it Such as have no footsteps in the Law or in the Light of Nature but are of a pure Revelation peculiar to the Gospel Of this Nature are all Things concerning the Love and Will of God in Christ Jesus The Mystery of his Incarnation of his Offices and whole Mediation of the Dispensation on the Spirit and our Participation thereof and our Union with Christ thereby our Adoption Justification and Effectual Sanctification thence proceeding in brief every thing that belongs unto the Purchase and Application of Saving-Grace is of this sort These things are purely and properly Evangelical peculiar to the Gospel alone Hence the Apostle Paul unto whom the Dispensation of it was committed puts that eminency upon them that in comparison he resolved to insist on nothing else in his Preaching 1 Cor. 2. 2. And to that purpose doth he describe his Ministry Ephes. 3. 7 8 9 10 11. Sect. 57 2. There are such Things declared and enjoyned in the Gospel as have their Foundation in the Law and Light of Nature Such are all the Moral Duties which are taught therein And two things may be observed concerning them 1. That they are in some measure known unto Men aliunde from other Principles The inbred concreated Light of Nature doth though obscurely teach and confirm them So the Apostle speaking of Mankind in general saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 19. That which may be known of God is manifested in themselves The Essential Properties of God rendring our Moral Duty to him necessary are known by the Light of Nature And by the same Light are Men able to make a judgment of their Actions whether they be Good or Evil Rom. 2. 14 15. And this is all the Light which some boast of as they will one day find to their disappointment 2. There is on all Men an obligation unto Obedience answerable to their Light concerning these things The same Law and Light which discovereth these things doth also enjoyn their Observance Thus is it with all Men antecedently unto the Preaching of the Gospel unto them In this Estate of Gospel superadds two things unto the Minds of Men. 1. It directs us unto a right performance of these things from a right Principle by a right Rule and to a right End and Purpose so that they and we in them may obtain acceptance with God Hereby it gives them a new Nature and turns Moral Duties into Evangelical Obedience 2. By a communication of that Spirit which is annexed unto its Dispensation it supplies us with strength for their Performance in the manner it prescribes Sect. 58 Hence it follows that this is the Method of the Gospel First It proposeth and declareth things which are properly and peculiarly its own So the Apostle sets down the constant Entrance of his Preaching 1 Cor. 15. 3. It reveals its own Mysteries to lay them as the Foundation of Faith and Obedience It inlayes them in the Mind and thereby conforms the whole Soul unto them See Rom. 6. 17. Gal. 4. 19. Tit. 2. 11 12. 1 Cor. 3. 11. 2 Cor. 3. 18. This Foundation being laid without which it hath as it were nothing to do with the Souls of Men nor will proceed unto any other thing with them by whom this its first Work is refused it then grafts all Duties of Moral Obedience on this stock of Faith in Christ Jesus This is the Method of the Gospel which the Apostle Paul observeth in all his Epistles First He declares the Mysteries of Faith that are peculiar to the Gospel and then descends unto those Moral Duties which are regulated thereby But the Prejudice we mentioned inverts the Order of these things Those who are under the Power of it when on various accounts they give admittance unto the Gospel in general yet they fix their Minds firstly and principally on the things which have their Foundation in the Law and Light of Nature These they know and have some acquaintance with in themselves and therefore cry them up although not in their proper place nor to their proper end These they make the foundation according to the place which they held in the Law of Nature and Covenant of Works whereas the Gospel allows them to be only necessary Superstructions on the Foundation But resolving to give unto Moral Duties the
Method and ways of Expression which may be varied as they are found to be of Advantage unto them that are to be instructed yet for the substance of the Doctrine they taught the same which hath been preached amongst us since the Reformation which some have ignorantly traduced as novel And the whole of it is nobly and elegantly exemplifyed by Austin in his Confessions wherein he gives us the Experience of the Truth he had taught in his own Soul And I might follow their footsteps herein and perhaps should for some Reasons have chosen so to have done but that there have been so many differences raised about the Explication and Application of these Terms and Distinctions and the Declaration of the nature of the Acts and Effects of the Spirit of Grace intended in them as that to carry the Truth through the intricate perplexities which under these notions have been cast upon it would be a longer Work than I shall here ingage into and too much divert me from my principal intention I shall therefore in general refer the whole Work of the Spirit of God with respect unto the Regeneration of sinners unto two Heads First that which is preparatory for it and secondly that which is effective of it That which is preparatory for it is the Conviction of sin This is the Work of the Holy Spirit John 16. 8. 9. And this also may be distinctly referred unto three Heads 1 A Discovery of the True Nature of Sin by the ministry of the Law Rom. 7. 7. 2 An Application of that discovery made in the Mind or Understanding unto the Conscience of the sinner 3 The Excitation of Affections suitable unto that Discovery and Application Acts 2. 37. But these Things so far as they belong unto our present Design have been before insisted on Our principal Enquiry at present is after the Work it self or the nature and manner of the working of the Spirit of God in and on the Souls of Men in their Regeneration And this must be both negatively and positively declared Sect. 7 First The Work of the Spirit of God in the Regeneration of sinners or the quickning of them who are dead in trespasses and sins or in their first Saving Conversion to God doth not consist in a Moral Swasion only By Swasion we intend such a perswasion as may or may not be effectual so absolutely we call that only perswasion whereby a Man is actually perswaded Concerning this we must consider 1 What it is that is intended by that Expression and wherein its Efficacy doth consist and 2. prove that the whole Work of the Spirit of God in the Conversion of sinners doth not consist therein And I shall handle this matter under this Notion as that which is known unto those who are conversant in these things from the writings of the ancient and modern Divines For it is to no purpose to endeavour the reducing of the extravagant confused Discourses of some present Writers unto a certain and determinate stating of the things in difference among us That which they seem to aim at and conclude may be reduced unto these Heads 1. That God administers Grace unto all in the Declaration of the Doctrine of the Law and Gospel 2. That the Reception of this Doctrine the Belief and Practice of it is enforced by Promises and Threatnings 3. That the things revealed taught and commanded are not only good in themselves but so suited unto the Reason and Interest of Mankind as that the Mind cannot but be disposed and enclined to receive and obey them unless overpowered by Prejudices and a Course of Sin 4. That the Consideration of the Promises and Threatnings of the Gospel is sufficient to remove these prejudices and reform that Course 5. That upon a compliance with the Doctrine of the Gospel and Obedience thereunto Men are made partakers of the Spirit with other Priviledges of the New Testament and have a Right unto all the Promises of the present and future Life Now this being a perfect systeme of Pelagianism condemned in the ancient Church as absolutely exclusive of the Grace of our Lord Jesus Christ will be fully removed out of our way in our present Discourse though the loose confused expressions of some be not considered in particular For if the Work of our Regeneration doth not consist in a Moral Swasion which as we shall see contains all that these Men will allow to Grace their whole Fabrick falls to the ground of its own accord Sect. 8 1. As to the nature of this Moral Swasion two things may be considered 1. The Means Instrument and Matter of it and this is the Word of God the Word of God or the Scripture in the Doctrinal Instructions Precepts Promises and Threatnings of it This is that and this is that alone whereby we are commanded pressed perswaded to turn our selves and live to God And herein we comprize the whole both the Law and the Gospel with all the Divine Truths contained in them as severally respecting the especial Ends whereunto they are designed For although they are distinctly and peculiarly suited to produce distinct Effects on the Minds of Men yet they all joyntly tend unto the general end of guiding Men how to live unto God and to obtain the enjoyment of him As for those Documents and Instructions which Men have concerning the Will of God and the Obedience which he requires of them from the Light of Nature with the Works of Creation and Providence I shall not here take them into Consideration For either they are solitary or without any super-addition of instructive Light by Revelation and then I utterly deny them to be a sufficient outward means of the Conversion of any one Soul or they may be considered as improved by the written Word as dispensed unto Men and so they are comprized under it and need not to be considered apart We will therefore suppose that those unto whom the Word is declared have antecedaneously thereunto all the help which the Light of Nature will afford Sect. 9 2. The principal way of the Application of this means to produce its Effect on the Souls of Men is the Ministry of the Church God hath appointed the Ministry for the Application of the Word unto the Minds and Consciences of Men for their Instruction and Conversion And concerning this we may observe two things 1. That the Word of God thus dispensed by the Ministry of the Church is the only ordinary outward means which the Holy Ghost maketh use of in the Regeneration of the Adult unto whom it is preached 2. That it is every way sufficient in its own kind that is as an outward means For the Revelation which is made of God and his Mind thereby is sufficient to teach Men all that is needful for them to believe and do that they may be converted unto God and yeeld him the Obedience that he requires Hence two things do ensue 1. That the use of those
to convert themselves no more than Arguments can prevail with a blind Man to see or with a dead Man to rise from the Grave or with a lame Man to walk steadily Wherefore the whole Description before given from the Scripture of the state of lapsed Nature must be disproved and removed out of the way before his Grace can be thought sufficient to be for the Regeneration and Conversion of Men in that Estate But some proceed on other Principles Men they say have by Nature certain Notions and Principles concerning God and the Obedience due unto him which are demonstrable by the Light of Reason and certain Abilities of Mind to make use of them unto their proper End But they grant at least some of them do that however these Principles may be improved and acted by those Abilities yet they are not sufficient or will not eventually be effectual to bring Men unto the Life of God or to enable them so to believe in him love him and obey him as that they may come at length unto the enjoyment of him at least they will not do this safely and easily but through much danger and confusion wherefore * God out of his Goodness and Love to Mankind hath made a further Revelation of himself by Jesus Christ in the Gospel with the especial way whereby his Anger against Sin is averted and Peace made for Sinners which Men had before only a confused Apprehension and Hope about How the things received proposed and prescribed in the Gospel are so good so rational so every way suited unto the Principles of our Beings the Nature of our intellectual Constitutions or the Reason of Men and those fortified with such rational and powerful Motives in the Promises and Threatnings of it representing unto us on the one hand the chiefest Good which our Nature is capable of and on the other the highest evil to be avoided that we are obnoxious unto that they can be refused or rejected by none but out of a bruitish love of Sin or the efficacy of depraved Habits contracted by a vitious course of living And herein consists the Grace of God towards Men especially as the Holy Ghost is pleased to make use of these things in the Dispensation of the Gospel by the Ministry of the Church For when the Reason of Men is by these means excited so far as to cast off Prejudice and enabled thereby to make a right Judgment of what is proposed unto it it prevails with them to convert to God to change their Lives and yield Obedience according to the Rule of the Gospel that they may be saved And no doubt this were a notable Systeme of Christian Doctrine especially as it is by some Rhetorically blended or Theatrically represented in feigned Stories and Apologues were it not defective in one or two things For first it is exclusive of a supposition of the fall of Man at least as unto the Depravation of our Nature which ensued thereon and Secondly of all real Effective Grace dispensed by Jesus Christ which render it a Phantastick Dream alien from the Design and Doctrine of the Gospel But it is a fond thing to discourse with Men about either Regeneration or Conversion unto God by whom these things are denyed Sect. 27 Such a Work of the Holy Spirit we must therefore enquire after as wherey the Mind is effectually renewed the Heart changed the Affections sanctified all actually and effectually or no Deliverance will be wrought obtained or ensue out of the Estate described For notwithstanding the utmost improvement of our Minds and Reasons that can be imagined and the most eminent proposal of the Truths of the Gospel accompanied with the most powerful enforcements of Duty and Obedience that the Nature of the things themselves will afford yet the Mind of Man in the state of Nature without a supernatural Elevation by Grace is not able so to apprehend them as that its Apprehension should be Spiritual Saving or Proper unto the Things apprehended And notwithstanding the Perception which the Mind may attain unto in the Truth of Gospel-Proposals and the Conviction it may have of the necessity of Obedience yet is not the Will able to apply it self unto any Spiritual Act thereof without an Ability wrought immediately in it by the Power of the Spirit of God or rather unless the Spirit of God by his Grace do effect the Act of willing in it Wherefore not to multiply Arguments we conclude That the most effectual use of outward means alone is not all the Grace that is necessary unto nor all that is actually put forth in the Regeneration of the Souls of Men. Sect. 28 Having thus evidenced wherein the Work of the Holy Spirit in the Regeneration of the Souls of Men doth not consist namely in a supposed congruous Perswasion of their Minds where it is alone 1. I shall proceed to shew wherein it doth consist and what is the true Nature of it And to this purpose I say 1. What-ever efficacy that Moral Operation which accompanies or is the Effect of the Preaching of the Word as blessed and used by the Holy Spirit is of or may be supposed to be of or is possible that it should be of in and towards them that are unregenerate we do willingly ascribe unto it We grant that in the Work of Regeneration the Holy Spirit towards those that are Adult doth make use of the Word both the Law and the Gospel and the Ministry of the Church in the Dispensation of it as the ordinary means thereof yea this is ordinarily the whole external means that is made use of in this Work and an efficacy proper unto it it is accompanied withal Whereas therefore some content that there is no more needful to the Conversion of Sinners but the Preaching of the Word unto them who are congruously disposed to receive it and that the whole of the Grace of God consists in the effectual Application of it unto the Minds and Affections of Men whereby they are enabled to comply with it and turn unto God by Faith and Repentance they do not ascribe a greater Power unto the Word than we do by whom this Administration of it is denied to be the total Cause of Conversion For we assign the same Power to the Word as they do and more also onely we affirm that there is an Effect to be wrought in this Work which all this Power if alone is insufficient for But in its own kind is it sufficient and effectual so far as that the effect of Regeneration or Conversion unto God is ascribed thereunto This we have declared before Sect. 29 2. There is not onely a Moral but a Physical immediate Operation of the Spirit by his Power and Grace or his powerful Grace upon the Minds or souls of Men in their Regeneration This is that which we must cleave to or all the Glory of God's Grace is lost and the Grace administred by Christ neglected
abiding in them And two things are included in this Expression 1. An ineptitude unto any actings towards that End What-ever else the Heart can do of it self in things Natural or Civil in outward things as to the end of living unto God it can of it self without his Grace do no more than a Stone can do of it self unto any end whereunto it may be applyed 2. An obstinate stubborn Opposition unto all things conducing unto that End Its hardness or obstinacy in Opposition to the pliableness of an heart of flesh is principally intended in this Expression And in this stubbornness of the Heart consists all that Repugnancy to the Grace of God which is in us by Nature and whence all that Resistance doth arise which some say is alwayes sufficient to render any Operation of the Spirit of God by his Grace fruitless Sect. 46 3. This Heart that is this Impotency and Emmity which is in our Natures unto Conversion and Spiritual Obedidience God sayes He will take away that is he will do so in them who are to be converted according to the purpose of his Will and whom he will turn unto himself He doth not say that he will endeavour to take it away nor that he will use such or such means for the taking of it away but absolutely that he will take it away He doth not say that he will perswade with Men to remove it or do it away that he will aid and help them in their so doing and that so far as that it shall wholly be their own fault if it be not done which no doubt it is where it is not removed but positively that he himself will take it away Wherefore the Act of taking it away is the Act of God by his Grace and not the Act of our Wills but as they are acted thereby and that such an Act as whose Effect is necessary It is impossible that God should take away the stony Heart and yet the stony Heart not be taken away What therefore God promiseth herein in the removal of our Natural Corruption is as unto the Event infallible and as to the manner of Operation irresistible Sect. 47 4. As what God taketh from us in the Cure of our Original Disease so what he bestoweth on us or works in us is here also expressed and this is a new Heart and a new Spirit I will give you a new Heart And withal it is declared what benefit we do receive thereby For those who have this new Heart bestowed on them or wrought in them they do actually by vertue thereof fear the Lord and walk in his wayes For so it is affirmed in the Testimonies produced and no more is required thereunto as nothing less will effect it There must therefore be in this new Heart thus given us a Principle of all Holy Obedience unto God the creating of which Principle in us is our Conversion to him for God doth convert us and we are converted And how is this new Heart communicated unto us I will saith God give them a new Heart That is it may be he will do what is to be done on his part that they may have it But we may refuse his Assistance and go without it No saith he I will put a new Spirit within them which expression is capable of no such limitation or condition And to make it more plain yet he affirms that he will write his Law in our Hearts It is confessed that this is spoken with respect unto his writing of the Law of old in Tables of Stone As then he wrote the Letter of the Law in the Tables of Stone so that thereon and thereby they were actually engraven therein so by writing the Law that is the matter and substance of it in our Hearts it is as really fixed therein as the Letter of it was of old in the Tables of Stone And this can be not otherwise but in a Principle of Obedience and Love unto it which is actually wrought of God in us And the Aids or Assistances which some Men grant that are left unto the power of our own Wills to use or not to use have no Analogie with the writing of the Law in Tables of Stone And the end of the Work of God described is not a Power to obey which may be exerted or not But it is Actual Obedience in Conversion and all the Fruits of it And if God doth not in these Promises declare a real Efficiency of Internal Grace taking away all Repugnancy of Nature unto Conversion curing its Depravation actually and effectually and communicating infallibly a Principle of Spiritual Obedience I know not in what words such a Work may be expressed And what-ever is excepted as to the suspending of the Efficacy of this Work upon conditions in our selves it falls immediately into gross and sensible contradictions And an especial Instance of this Work we have Acts 16. 14. Sect. 48 A third Argument is taken from the State and Condition of Men by Nature before described For it is such as that no Man can be delivered from it but by that Powerful Internal Effectual Grace which we plead such as wherein the Mind and Will of Man can act nothing in or towards Conversion of God but as they are acted by Grace The Reason why some despise some oppose some deride the Work of the Spirit of God in our Regeneration or Conversion or fancy it to be onely an outward Ceremony or a moral change of Life and Conversation is their ignorance of the corrupted and depraved Estate of the Souls of Men in their Minds Wills and Affections by Nature For if it be such as we have described that is such as in the Scripture it is represented to be they cannot be so bruitish as once to imagine that it may be cured or that Men may be delivered from it without any other Aid but that of those rational Considerations which some would have to be the only means of our Conversion to God We shall therefore enquire what that Grace is and what it must be whereby we are delivered from it Sect. 49 1. It is called a vivification or quickning We are by Nature dead in Trespasses and Sins as hath been proved and the Nature of that Death at large explained In our deliverance from thence we are said to be quickned Ephes. 5. 5. Though Dead we hear the Voice of the Son of God and live John 5. 25. Being made alive unto God through Jesus Christ Rom. 6. 11. Now no such Work can be wrought in us but by an effectual communication of a Principle of Spiritual Life and nothing else will deliver us Some think to evade the Power of this Argument by saying That all these Expressions are Metaphorical and arguings from them are but fulsome Metaphors And it is well if the whole Gospel be not a Metaphor unto them But if there be not an impotency in us by Nature unto all Acts of Spiritual Life
like that which is in a dead Man unto the Acts of Life Natural if there be not an alike Power of God required unto our Deliverance from that Condition and the working in us a Principle of Spiritual Obedience as is required unto the raising of him that is dead they may as well say That the Scripture speaks not truly as that it speaks metaphorically And that it is Almighty Power the exceeding greatness of God's Power that is put forth and exercised herein we have proved from Ephes. 1. 18 19. Col. 2. 12 13. 2 Thess. 1. 11. 2 Pet. 1. 3. And what do these Men intend by this quickning this raising us from the Dead by the Power of God A perswasion of our Minds by rational Motives taken from the Word and the Things contained in it But was there ever heard of such a monstrous Expression if there be nothing else in it What could the Holy Writers intend by calling such a Work as this by a quickning of them who were dead in Trespasses and Sins through the mighty Power of God unless it were by a noise of insignificant words to draw us off from a right understanding of what is intended And it is well if some are not of that Mind Sect. 50 2. The Work it self wrought is our Regeneration I have proved before that this consists in a new spiritual supernatural vital Principle or Habit of Grace infused into the Soul the Mind Will and Affections by the Power of the Holy Spirit disposing and enabling them in whom it is unto Spiritual Supernatural Vital Acts of Faith and Obedience Some Men seem to be inclined to deny all Habits of Grace And on such a Supposition a Man is no longer a Believer than he is in the Actual Exercise of Faith For there is nothing in him from whence he should be so denominated But this would plainly overthrow the Covenant of God and all the Grace of it Others expresly deny all gracious supernatural infused Habits though they may grant such as are or may be acquired by the frequent Acts of those Graces or Vertues whereof they are the Habits But the Scripture giveth us another Description of this Work of Regeneration for it consists in the Renovation of the Image of God in us Ephes. 4. 23 24. Be renewed in the Spirit of your Mind and put on that new Man which after God is created in Righteousness and true Holiness That Adam in innocency had a supernatural Ability of living unto God habitually residing in him is generally acknowledged And although it were easie for us to prove that whereas he was made for a supernatural End namely to live to God and to come to the enjoyment of him it was utterly impossible that he should answer it or comply with it by the meer strength of his natural Faculties had they not been endued with a supernatural Ability which with respect unto that End was created with them and in them Yet we will not contend about Terms Let it be granted that he was created in the Image of God and that he had an Ability to fulfil all God's Commands and that in himself and no more shall be desired This was lost by the Fall When this is by any denyed it shall be proved In our Regeneration there is a Renovation of this Image of God in us Renewed in the Spirit of our Minds And it is renewed in us by a Creating Act of Almighty Power which after God or according to his likeness is created in Righteousness and true Holiness There is therefore in it an Implantation of a new Principle of Spiritual Life of a Life unto God in Repentance Faith and Obedience or Universal Holiness according to Gospel-Truth or the Truth which came by Jesus Christ John 1. 18. And the Effect of this Work is called Spirit Joh. 8. 5. That which is born of the Spirit is Spirit It is the Spirit of God of whom we are born that is our new Life is wrought in us by his Efficiency And that which in us is so born of him is Spirit not the Natural Faculties of our Souls they are once Created once Born and no more but a new Principle of Spiritual Obedience whereby we live unto God And this is the product of the internal immediate Efficiency of Grace Sect. 51 This will the better appear if we consider the Faculties of the Soul distinctly and what is the especial Work of the Holy Spirit upon them in our Regeneration or Conversion to God 1. The leading conducting Faculty of the Soul is the Mind or Understanding Now this is corrupted and vitiated by the Fall and how it continues depraved in the State of Nature hath been declared before The sum is that it is not able to discern Spiritual Things in a Spiritual manner for it is possessed with Spiritual Blindness or Darkness and is filled with enmity against God and his Law esteeming the things of the Gospel to be foolishness because it is alienated from the Life of God through the ignorance that is in it We must therefore enquire what is the Work of the Holy Spirit on our Minds in turning of us to God whereby this Depravation is removed and this vitious State cured whereby we come to see and discern Spiritual Things in a Spiritual manner that we may savingly know God and his Mind as revealed in and by Jesus Christ. And this is several wayes declared in the Scripture Sect. 52 1. He is said to give us an Understanding 1 John 5. 20. The Son of God is come and hath given us an understanding that we may know him that is True which he doth by his Spirit Man by Sin is become like the Beasts that perish which have no Understanding Psal. 49. 12 20. Men have not lost their natural intellective Faculty or Reason absolutely It is continued unto them with the free though impaired use of it in things Natural and Civil And it hat an advance in Sin Men are wise to do evil But it is lost as to the especial use of it in the saving knowledg of God and his Will to do good they have no knowledg Jer. 4. 22. For naturally there is none that understandeth that seeketh after God Rom. 3. 17. It is corrupted not so much in the Root and Principle of its Acting as with respect unto their proper Object Term and End Wherefore although this giving of an Understanding be not the creating in us a-new of that Natural Faculty yet it is that gracious work in it without which that Faculty in us as depraved will no more enable us to know God savingly than if we had none at all The Grace therefore here asserted in the giving of an Understanding is the causing of our natural Understandings to understand savingly This David prayes for Psal. 119. 34. Give me Understanding and I shall keep thy Law The whole Work is expressed by the Apostle Ephes. 1. 16 17 18. That thâ— God of our Lord
Disquietment of Mind fear of Ruine and the like see Acts 2. 37. Acts 24. 25. But this I must not enlarge upon Sect. 21 This therefore is the second thing which we observe in God's gracious Actings towards the Recovery of the Souls of Men from their Apostacy and from under the Power of sin The principal efficient Cause of this Work is the Holy Ghost the preaching of the Word especially of the Law being the Instrument which he maketh use of therein The Knowledg of sin is by the Law both the Nature Guilt and Curse belonging to it Rom. 7. 7. There is â—herefore no Conviction of sin but what consists in an Emanation of Light and Knowledg from the Doctâ—ine of the Law with an Evidence of its Power and a sense of its Curse Other Means as Afflictions Dangers Sicknesses Fears Disappointments may be made use of to excite stir up and put an edge upon the Minds and Affections of Men yet it is by one means or other from the Law of God that such a discovery is made of sin unto them and such a sense of it wrought upon them as belongs unto this work of Conviction But it is the Spirit of God alone that is the principal efficient Cause of it or he works these effects on the Minds of Men. God takes it upon himself as his own work to reprove Men and set their sins in order before their eyes Psal. 50 21. And that this same Work is done immediately by the Spirit is expresly declared John 16. 8. He alone it is who makes all means effectual unto this End and Purpose Without his especial and immediate Actings on us to this End we may hear the Law preached all the Days of our Lives and not be once affected with it Sect. 22 And it may by the way be worth our Observation to consider how God designing the Calling or Conversion of the Souls of Men doth in this holy wise Providence over-rule all their outward Concernments so as that they shall be disposed into such Circumstances as conduce to to the end aymed at Either by their own Inclinations and Choice or by the Intervention of Accidents crossing their Inclinations and frustrateing their Designes he will lead them into such Societies Acquaintances Relations Places means as he hath ordained to be useful unto them for the great ends of their Conviction and Conversion So in particular Austin aboundeth in his Contemplation on the Holy Wise Providence of God in carrying of him from Carthage to Rome and from thence to Milan where he heard Ambrose preach every Lords-day which proved at length the Means of his through-Conversion to God And in that whole Course by his discourse upon it he discovers Excellently as on the one hand the variety of his own Projections and Designes his Aymes and Ends which oft-times were perverse and froward so on the other the constant guidance of divine Providence working powerfully through all Occurrences towards the blessed End designed for him And I no way doubt but that God exercised him unto those distinct Experiences of Sin and Grace in his own Heart and Wayes because he had designed him to be the great Champion of the Doctrine of his Grace against all its enemyes and that not only in his own Age wherein it met with a fierce Opposition but also in all succeeding ages by his Excellent Labours preserved for the use of the Church see Confess lib. 5. cap. 7. 8 9 c. Tu spes mea in terra viventium ad mutandum terrarum locum pro salute animae mea Carthagini stimulos quibus inde avellerer admovebas Romae illecebras quibus attraberer proponebas mihi per homines qui diligebant vitam mortuam hinc insana facientes inde vana pollicentes ad corrigendos gressus meos utebaris occulte illorum mea perversitate cap. 8. Thou who art my hope in the Land of the Living that I might remove from one Country to another for the Salvation of my Soul didst both apply goads unto me at Carthage whereby I might be driven from thence and proposedst Allurements unto me at Rome whereby I might be drawn thither and this thou didst by Men who loved the Dead Life in sin here doing things outragious there promising things desirable to vain Minds whilst thou to correct and reform my ways didst secretly make use of their frowardness and mine Sect. 23 3. It must be granted that many on whom this work hath been wrought producing great Resolutions of Amendment and much Reformation of Life do lose all the Power and Efficacy of it with all the impressions it had made on their Affections And some of these wax worse and more profligate in sinning than ever they were before For having broken down the Damm of their restraints they pour out their lusts like a Flood and are more senseless than ever of those Checks and Fears with which before they were bridled and awed 2 Pet. 2. 20 21. 22. So the person lately mentioned declares that after many Convictions which he had digested and neglected he was grown so obdurate and sensless that falling into a feaver wherein he thought he should die and go immediately unto Hell he had not that endeavour after Deliverance and Mercy as he had many years before on lesser dangers And this perverse Effect is variously brought about Sect. 24 1. It is with most an immediate product of the power of their own Lust. Especially is it so with them who together with their Convictions receive no Gifts of the Holy Ghost For as we observed their Lusts being only checked and controuled not subdued they get new strength by their Restraint and rebel with success against Conviction Such as these fall away from what they have attained suddenly Math. 13. 5. 21. One day they seem to lye in Hell by the Terror of their Convictions and the next to be hasting towards it by their sins and pollutions see Luke 11. 24 25 26. Hos. 4. 6. cap. 6. 4. 2. This Apostacy is promoted and hastned by others As 1. such as undertaking to be Spiritual Guides and Instructers of Men in their way towards Rest who being unskilful in the Word of Righteousness do heal their wounds slightly or turn them out of the way Seducers also it may be interpose their crafty deceits whereby they lye in wait to deceive and so turn Men off from those Good ways of God whereinto they would otherwise enter So it fell out with Austin who beginning somewhat to enquire after God fell into the society and heresy of the Manichees which frustrated all the Convictions which by any means he had received 2. Such as directly and that perhaps with importunity and violence will endeavour to draw Men back into the wayes of the World and the pursuit of their lusts Pro. 1. 11 12 13 14. So the same Person declares with what earnestness and restless importunities some of his Companions endeavoured to draw
fowls of Heaven Destruction and death say we have heard the same thereof with our ears God understandeth the way thereof and he knoweth the place thereof And unto man he said behold the fear of the Lord that is wisedom and to depart from evil is understanding Chap. 28. 20 21 22 23. 28. This is that wisdom whose ways residence and pathes are so hidden from the natural Reason and understandings of men No man I say by their mere Sight and Conduct can know and understand aright the true nature of Evangelical Holiness and it is therefore no wonder if the Doctrine of it be despised by many as an Enthusiastical fancy It is of the things of the Spirit of God yea it is the principal effect of all his Operations in us and towards us And these things of God knoweth no man but the Spirit of God 1 Cor. 2. 11. It is by him alone that we are enabled to know the things that are freely given unto us of God v. 12 as this is if ever we receive any thing of him in this world or shall do so to Eternity Eye hath not seen nor ear heard neither have entred into the heart of man the things that God hath prepared for them that love him The comprehension of these things is not the work of any of our natural faculties but God reveals them unto us by his Spirit v. 9. 10. Hence it often falls out as it did in the Jews and Pharisees of old That those who are most zealous and industrious for and after a Legal Righteousness walking in a strict attendance unto Duties proportionable unto Light and Convictions pretending to be it and bearing some resemblance of it are the most fierce and implacable Enemies of true Evangelical Holiness They know it not and therefore hate it they have embraced something else in its place and stead and therefore despise and persecute it as it befalls them who embrace Error for Truth in any kind Sect. 10 3 Believers themselves are oft-times much unacquainted with it either as to their Apprehension of its true Nature Causes and Effects or at least as to their own Interest and concernment therein As we know not of our selves the things that are wrought in us of the Spirit of God so we seldom attend as we ought unto his instructing of us in them It may seem strange indeed that whereas all Believers are sanctified and made Holy that they should not understand nor apprehend what is wrought in them and for them and what abideth with them But alas how little do we know of our selves of what we are and whence are our Powers and Faculties even in things natural Do we know how the members of the Body are fashioned in the womb We are apt to be seeking after and giving Reasons for all things and to describe the progress of the production of our Natures from first to last so as if not to satisfie our selves yet to please and amuze others for vain man would be wise although he be like the wilde Asses Colt The best issues of our Consideration hereof is that of the Psalmist Thou O God hast possessed my reins thou hast covered me in my Mothers wombe I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the Earth Thine Eyes did see my substance yet being unperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them Psal. 139. 13 14 15 16. By diligent consideration of these things we may obtain a firm foundation to stand on in an Holy Admiration of the Infinite Wisdom and Goodness of that Soveraign Architect who hath raised this Fabrick unto his own Glory and what we further attempt is Vanity and Curiosity How little do we know of these Souls of ours and all that we do so is by their Powers and Operations which are Consequential unto their Beings Now these things are our own naturally they dwell and abide with us they are we and we are they and nothing else yet is it no easie thing for us to have a reflex and intimate acquaintance with them And is it strange if we should be much in the dark unto this new Nature this new Creature which comes from above from God in Heaven wherewith our natural Reason hath no Acquaintance It is New it is wonderfull it is a work supernatural and is known only by supernatural Revelation Besides there are other things which pretend to be this Gospel Holiness and are not whereby unspeakable Multitudes are deluded and deceived With some any Reformation of Life and Abstinence from flagitious sins with the performance of the Common Duties of Religion is all which they suppose is required under this Head of their Duty Others contend with violence to substitute Moral Vertues by which they know not themselves what they intend in the room thereof And there is a work of the Law which in the fruits of it internal and external in the works of Righteousness and Dutyes which is hardly and not but by spiritual Light and Measures to be distinguished from it This also addes to the difficulty of understanding it aright and should to our diligent enquiry into it Sect. 11 4 We must also consider that Holiness is not confined to this Life but passeth over into Eternity and Glory Death hath no power over it to destroy it or divest us of it For 1 Its Acts indeed are transient but its Fruits abide for ever in their Reward They who dye in the Lord rest from their Labours and their works follow them Rev. 14. 13. God is not unrighteous to forget their labour of love Heb. 6. 10. There is not any Effect or Fruit of Holiness not the least not the giving of a cup of cold water to a Disciple of Christ in the name of a Disciple but it shall be had in everlasting remembrance and abide for ever in its Eternal Reward Nothing shall be lost but all the fragments of it shall be gathered up and kept safe for ever Every thing else how specious soever it be in this world shall be burnt up and consumed as hay and stubble when the least the meanest the most secret Fruit of Holiness shall be gathered as Gold and Silver durable substance into Gods Treasury and become a part of the Riches of the Inheritance of the Saints in Glory Let no soul fear the Loss of any Labour in any of the Dutyes of Holiness in the most secret contest against sin for inward Purity for outward Fruitfulness in the Mortification of sin Resistance of Temptations Improvement of Grace in Patience Moderation Self-denyal Contentment all that you do know and what you do not know shall all be revived called over and abide Eternally in your Reward Our Father who
deceive not themselves with a partial work in Conviction only or Change of the Affections also in stead of this Evangelical Sanctification It is often and truely spoken unto how men may have their Minds enlightened their Affections wrought upon and their Lives much changed and yet come short of reall Holiness The best tryal of this Work is by its Vniversality with respect unto its Subject If any thing remain unsanctified in us sin may there set up its Throne and maintain its Sovereignty But where this Work is true and reall however weak and imperfect it may be as unto its Degrees yet it possesseth the whole Person and leaveth not the least hold unto sin wherein it doth not continually combat and conflict with it There is saving Light in the Mind and Life in the Will and Love in the Affections and Grace in the Conscience suited to its Nature there is nothing in us whereunto the Power of Holiness doth not reach according to its measure Men may therefore if they please deceive themselves by taking up with some Notions in their Minds some Devotions in their Affections or some good and vertuous Deeds in their Conversations but Holiness doth not consist therein And Lastly men may hence see how vainly they excuse themselves in their Sins their Passions Intemperances and the like disorders of Mind from their Constitutions and Inclinations for true Sanctification reacheth unto the Body also It is true Grace doth not so change the natural Constitution as to make him that was sickly healthy and strong nor so as to make him who was Melancholy to be Sanguine or the like it altereth not the course of the Blood the animal spirits with the Impressions they make on our Minds But consider these things Morally and as the whole Person is a Principle of Spiritual and Moral Operations and so it doth work that Change and Alteration on the whole Person as to cure Morally sinfull distempers as of Passion Elation of Mind and Intemperancies which men were before more than ordinarily inclined unto by their Tempers and Constitutions Yea from the Efficacy of it upon our whole Persons in the curing of such habitual inordinate and sinfull distempers lyes the principal discovery of its Truth and Reality Let no men therefore pretend that Grace and Holiness do not change mens Constitutions thereby to excuse and palliate their disorderly Passions before men and to keep themselves from being humbled for them before God For although it do not so naturally and physically yet it doth so Morally so that the Constitution it self shall be no more such a fomes and Incentive unto disorderly Passions as it hath been If Grace hath not cured that Passion Pride Causeless Anger Inveterate Wrath Intemperance which mens Constitutions peculiarly incline unto I know not for my part what it hath done nor what a number of outward Dutyes do signifie The Spirit and Grace of Christ causeth the Wolf to dwell with the Lamb and the Leopard to lye down with the Kid Isa. 11. 6. It will change the most wild and savage Natures into Meekness Gentleness and Kindness Examples whereof have been multiplyed in the World CHAP. IV. The Defilement of Sin wherein it consists with its Purification 1 Purification the first proper Notion of Sanctification 2 Institution of Baptisme confirming the same Apprehension 3 A Spiritual Defilement and Pollution in Sin 4 The Nature of that Defilement or wherein it doth consist 5 Depravations of Nature and Acts with respect unto Gods Holiness How and Why called Filth and Pollution 6 Two-fold Pravity and Defilement of Sin Its Aggravations We cannot purge it of our selves nor could it be done by the Law nor by any Wayes invented by men for that End Sect. 1 THese things being premised we proceed to the Consideration of Sanctification it self in a further Explication of the Description before given And the first thing we ascribe unto the Spirit of God herein which constitutes the first part of it is the Purifying and cleansing of our Natures from the Pollution of Sin Purification is the first proper Notion of internal real Sanctification And although in order of Time it do not precede the other Acts and parts of this Work yet in order of Nature it is first proposed and apprehended To be unclean absolutely and to be Holy are universally opposed Not to be purged from sin is an Expression of an unholy Person as to be cleansed is of him that is holy And this Purification or the effecting of this Work of Cleansing is ascribed unto all the Causes and Means of Sanctification As 1 unto the Spirit who is the principal Efficient of the whole Not that Sanctification consists wholly herein but firstly and necessarily it is required thereunto Prov. 30. 12. Ezek. 36. 25. I will sprinkle clean water upon you and you shall be clean from all your filthiness and from all your Idols will I cleanse you That this sprinkling of clean Water upon us is the Communication of the Spirit unto us for the End designed I have before evinced It hath also been declared wherefore he is called Water or compared thereunto And the next Verse shews expressly that it is the Spirit of God which is intended I will put my Spirit within you and cause you to walk in my Statutes And that which he is thus in the first place promised for is the Cleansing of us from the Pollution of sin which in order of Nature is preposed unto his enabling us to walk in Gods Statutes or to yield holy Obedience unto him To the same purpose among many others is that Promise Isa. 4. 4. When the Lord shall have washed away the filth of the Daughters of Zion and shall have purged the blood of Hierusalem by the Spirit of Judgment and the Spirit of Burning Upon what ground the Spirit is compared to Fire and thence here called a Spirit of Burning hath been also declared In brief Fire and Water were the Means whereby all things were purified and cleansed Typically in the Law Numb 31. 23. And the Holy Spirit being the principal Efficient Cause of all spiritual cleansing is compared to them both by which his Work was signified and called by their names See Mal. 3. 2 3. And Judgment is frequently taken for Holiness The Spirit of Judgment therefore and the Spirit of Burning is the Spirit of Sanctification and Purification And he is here promised for the Sanctification of the Elect of God And how shall he effect this Work He shall do it in the first place by washing away their filth and purging away their blood that is all their spiritual sinfull Defilements 2 The Application of the Death and Blood of Christ unto our Souls for our Sanctification by the Holy Ghost is said to be for our cleansing and purging Ephes. 5. 26 27. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of Water by the Word He gave
Duties private publick of Piety of Righteousness towards our selves or others Titus 2. 12. This is the Rule of our Holiness So far as what we are and what we doe answers thereunto so far are we holy and no further Whatever Acts of Devotion or Duties of Morality may be performed without respect hereunto belong not to our Sanctification Sect. 4 2. As there is a Rule of our Performance of this Obedience so there is a Rule of the Acceptance of our Obedience with God And this is the Tenor of the New Covenant Gen. 17. 1. What answers hereunto is accepted and what doth not so is rejected both as to the Universality of the whole and the Sincerity that accompanyes each particular Duty in it And these two things Vniversality and Sincerity answer now as to some certain Ends the Legal Perfection at first required of us In the Estate of Original Righteousness the Rule of our Acceptance with God in our Obedience was the Law and Covenant of Works And this required that it should be absolute perfect in Parts and Degrees without the least intermixture of sin with our good or interposition of it in the least Instance which was inconsistent with that Covenant But now although we are renewed again by Grace in the Image of God really and truely yet not absolutely nor perfectly but only in part We have yet remaining in us a contrary Principle of Ignorance and Sin which we must alwayes conflict withall Gal. 5. 16 17. Wherefore God in the Covenant of Grace is pleased to accept of that Holy Obedience which is universal as to all Parts in all known Instances of Duty and sincere as to the Manner of their Performance What in particular is required hereunto is not our present Work to declare I only aim to fix in general the Rule of the Acceptance of this Holy Obedience Now the Reason hereof is not that a Lower and more imperfect kind of Righteousness Holiliness and Obedience will answer all the Ends of God and his Glory now under the New Covenant than would have done so under the Old Nothing can be imagined more distant from the Truth or more dishonourable to the Gospel nor that seems to have a nearer approach unto the making of Christ the Minister of sin For what would he be else if he had procured that God would accept of a weak imperfect Obedience accompanyed with many failings infirmities and sins being in nothing compleat in the Room and stead of that which was compleat perfect and absolutely sinless which he first required of us Yea God having determined to exalt and glorifie the Holy Properties of his Nature in a more eminent and Glorious manner under the New Covenant than the Old for which Cause and End alone it is so exalted and preferred above it it was necessary that there should be a Righteousness and Obedience required therein far more compleat eminent and glorious than that required in the other But the Reason of this Difference lyes solely herein that our Evangelical Obedience which is accepted with God according to the Tenor of the New Covenant doth not hold the same place which our Obedience should have had under the Covenant of Works For therein it should have been our Righteousness absolutely before God that whereby we should have been Justified in his sight even the Works of the Law and for which in a due Proportion of Justice we should have been Eternally rewarded But this place is now filled up by the Righteousness and Obedience of Christ our Mediator which being the Obedience of the Son of God is far more eminent and glorious or tends more to the Manifestation of the Properties of Gods Nature and therein the Exaltation of his Glory than all that we should have done had we abode steadfast in the Covenant of Works Whereunto then it may be some will say serves our Holiness and Obedience and what is the Necessity of it I must deferre the answering of this Enquiry unto its proper place where I shall prove at large the Necessity of this Holiness and demonstrate it from its proper Principles and Ends. In the mean time I say only in general that as God requireth it of us so he hath appointed it as the only means whereby we may express our Subjection to him our Dependance on him our Fruitfulness and Thankfulness the only Way of our Communion and Entercourse with him of using and improving the Effects of his Love the Benefits of the Mediation of Christ whereby we may glorifie him in this World and the only orderly way whereby we may be made meet for the Inheritance of the Saints in Light which is sufficient in general to manifest both its Necessity and its use These things being then in general premised I shall comprize what I have further to offer in the Declaration and Vindication of Gospel-Sanctification and Holiness in the two ensuing Assertions Sect. 5 1. There is wrought and preserved in the Minds and Souls of all Believers by the Spirit of God a supernatural Principle or Habit of Grace and Holiness whereby they are made meet and enabled to live unto God and perform that Obedience which he requireth and accepteth through Christ in the Covenant of Grace essentially or specifically distinct from all natural Habits intellectual and moral however or by what Means soever acquired or improved 2. There is an immediate Work or effectual Operation of the Holy Spirit by his Grace required unto every Act of holy Obedience whether internal only in Faith and Love or external also that is unto all the holy Actings of our Vnderstandings Wills and Affections and unto all Duties of Obedience in our Walking before God The First of these Assertions I affirm not only to be true but of so great weight and importance that our Hope of Life and Salvation depends thereon and it is the second great Principle constituting our Christian Profession And there are Four things that are to be confirmed concerning it 1 That there is such an Habit or Principle supernatural Infused or Created in Believers by the Holy Ghost and alwayes abiding in them 2 That according to the Nature of all Habits it inclines and disposeth the Mind Will and Affections unto Acts of Holiness suitable unto its own Nature and with regard unto its proper End and to make us meet to live unto God 3 It doth not only encline and dispose the Mind but gives it Power and enables it to live unto God in all Holy Obedience 4 That it differs specifically from all other Habits Intellectual or Morall that by any Means we may acquire or attain or spiritual Gifts that may be conferred on any Persons whatever Sect. 6 In the handling of these things I shall manifest the Difference that is between a spiritual supernatural Life of Evangelical Holiness and a Course of Moral Vertue which some to the rejection of the Grace of our Lord Jesus Christ do endeavour to substitute in the Room
least the main parts if not the whole of Religion consists in Moral Vertue though it be altogether uncertain what they intend by the one or the other These are they who scarce think any thing intelligible when declared in the words of the Scripture which one hath openly traduced as a ridiculous Jargon They like not they seem to abhorre the speaking of Spiritual Things in the Words which the Holy Ghost teacheth the only Reason whereof is because they understand not the things themselves And whilest they are foolishness unto any it is no wonder the terms whereby they are declared seem also so to be But such as have received the Spirit of Christ and do know the Mind of Christ which profane Scoffers are sufficiently remote from do best receive the Truth and apprehend it when declared not in the Words which Mans Wisdom teacheth but which are taught by the Holy Ghost It is granted to be the Wisdom and Skill of men further to explain and declare the Truths that are taught in the Gospel by sound and wholsom words of their own which yet all of them as to their Propriety and Significancy are to be tryed and measured by the Scripture it self But we have a new Way of teaching spiritual Things sprung up among some who being ignorant of the whole Mystery of the Gospel and therefore despising it would debase all the glorious Truths of it and the Declaration made of them into dry barren sapless Philosophical Notions and Terms and those the most common obvious and vulgar that ever obtained among the Heathen of old Vertuous Living they tell us is the Way to Heaven but what this Vertue is or what is a Life of Vertue they have added as little in the Declaration of as any Persons that ever made such a Noyse about them Sect. 79 2 That ambiguous Term Morall hath by Usage obtained a double Signification with respect unto an Opposition unto other things which either are not so or are more than so For sometimes it is applyed unto the Worship of God and so is opposed unto Instituted That Religious Worship which is prescribed in the Decalogue or required by the Law of Creation is commonly called Moral and that in Opposition unto those Rites and Ordinances which are of a superadded Arbitrary Institution Again it is opposed unto things that are more than merely moral namely Spiritual Theological or Divine So the Graces of the Spirit as Faith Love Hope in all their Exercise whatever they may have of Morality in them or however they may be exercised in and about moral Things and Duties yet because of sundry Respects wherein they exceed the Sphear of Morality are called Graces and Duties Theological Spiritual Supernatural Evangelical Divine in Opposition unto all such Habits of the Mind and Duties which being required by the Law of Nature and as they are so required are merely moral In neither sence can it with any tolerable Congruity of speech be said that Moral Vertue is our Holiness especially the whole of it But because the Duties of Holiness have the most of them a Morality in them as Morall is opposed to Instituted some would have them have nothing also in them as Moral is opposed to Supernatural and Theological But that the Principle and Acts of Holiness are of another special Nature hath been sufficiently now declared Sect. 80 3 It is as was before intimated somewhat uncertain what the great Pleaders for Moral Vertue do intend by it Many seem to design no more but that Honesty and Integrity of Life which was found among some of the Heathens in their vertuous Lives and Actions And indeed it were heartily to be wished that we might see more of it amongst some that are called Christians For many things they did were Materially good and usefull unto Mankind But let it be supposed to be never so exact and the Course of it most diligently attended unto I defie it as to its being the Holiness required of us in the Gospel according unto the terms of the Covenant of Grace and that because it hath none of those Qualifications which we have proved Essentially to belong thereunto And I defie all the men in the World to prove that this Moral Vertue is the summe of our Obedience to God whilest the Gospel is owned for a Declaration of his Will and our Duty It is true all the Duties of this Moral Vertue are required of us but in the Exercise of every one of them there is more required of us than belongs unto their Morality as namely that they be done in Faith and Love to God through Jesus Christ and many things are required of us as necessary parts of our Obedience which belong not thereunto at all Sect. 81 4 Some give us such a Description of Morality as that it should be of the same extent with the Light and Law of Nature or the Dictates of it as rectified and declared unto us in the Scripture And this I confess requires of us the Obedience which is due towards God by the Law of our Creation and according to the Covenant of Works materially and formally But what is this unto Evangelical Holiness and Obedience Why it is alleadged that Religion before the Entrance of Sin and under the Gospel is one and the same and therefore there is no difference between the Duties of Obedience required in the one and the other And it is true that they are so far the same as that they have the same Author the same Object the same End and so also had the Religion under the Law which was therefore so far the same with them But that they are the same as to all the Acts of our Obedience and the Manner of their Performance is a vain Imagination Is there no Alteration made in Religion by the Interposition of the Person of Christ to be Incarnate and his Mediation No Augmentation of the Object of Faith No Change in the Abolishing of the Old Covenant and the Establishment of the New the Covenant between God and Man being that which gives the especial form and kind unto Religion the Measure and Denomination of it No Alteration in the Principles Aids Assistances and whole Nature of our Obedience unto God The whole Mystery of Godliness must be renounced if we intend to give way unto such Imaginations Be it so then that this Moral Vertue and the Practice of it do contain and express all that Obedience materially considered which was required by the Law of Nature in the Covenant of Works yet I deny it to be our Holiness or Evangelical Obedience and that as for many other Reasons so principally because it hath not that respect unto Jesus Christ which our Sanctification hath Sect. 82 5 If it be said that by this Moral Vertue they intend no Exclusion of Jesus Christ but include a respect unto him I desire only to ask whether they design by it such an Habit of Mind and such Acts
the Deeds of the Flesh. It is we that are to mortifie the Deeds of the Flesh it is our Duty but of our selves we cannot do it it must be done in or by the Spirit Whether we take the Spirit here for the Person of the Holy Ghost as the Context seems to require or take it for the gracious Principle of spiritual Life in the Renovation of our Nature not the Spirit himself but that which is born of the Spirit it is all one as to our purpose the Work is taken from our own Natural Power or Ability and resolved into the Grace of the Spirit Sect. 16 And that we go no further for the proof of our Assertion it may suffice to observe That the Confirmation of it is the principal Design of the Apostle from the second Verse of that Chapter unto the end of the 13 th That the Power and Reign of Sin its Interest and Prevalency in the Minds of Believers are weakened impaired and finally destroyed so as that all the pernicious Consequences of it shall be avoyded by the Holy Ghost and that these things could no otherwise be effected he both affirms and proves at large In the foregoing Chapter from the 7 th Verse unto the end he declares the Nature Properties and Efficacy of In-dwelling sin as the Remainders of it do still abide in Believers And whereas a two-fold Conclusion might be made from the Description he gives of the Power and Actings of this sin or a double Question arise unto the great Disconsolation of Believers he doth in this Chapter remove them both manifesting that there was no cause for such Conclusions or Exceptions from any thing by him delivered The first of these is that if such if this be the Power and Prevalency of In-dwelling sin if it so obstruct us in our doing that which is good and impetuously incline unto evil what will become of us in the End how shall we answer for all the Sin and Guilt which we have contracted thereby We must we shall therefore perish under the Guilt of it And the second Conclusion which is apt to arise from the same Consideration is that seeing the Power and Prevalency of Sin is so great and that we in our selves are no way able to make Resistance unto it much less to overcome it it cannot be but that at length it will absolutely prevail against us and bring us under its Dominion unto our everlasting Ruine Both these Conclusions the Apostle obviates in this Chapter or removes them if laid as Objections against what he had delivered And this he doth Sect. 17 1 By a Tacit Concession that they will both of them be found true towards all who live and dye under the Law without an Interest in Jesus Christ. For affirming that there is no condemnation unto them that are in Christ Jesus he grants that those who are not so cannot avoyd it Such is the Guilt of this sin and such are the Fruits of it in all in whomsoever it abides that it makes them obnoxious unto Condemnation But 2 There is a Deliverance from this Condemnation and from all liableness thereunto by free Justification in the Blood of Christ v. 1. For those who have an Interest in him and are made partakers thereof although sin may grieve them trouble and perplex them and by its Deceit and Violence cause them to contract much Guilt in their surprizals yet they need not despond or be utterly cast down there is a stable ground of Consolation provided for them in that there is no Condemnation unto them that are in Christ Jesus 3 That none may abuse this Consolation of the Gospel to countenance themselves unto a Continuance in the service of sin he gives a Limitation of the Subjects unto whom it doth belong namely all them and only them who walk not after the Flesh but after the Spirit v. 1. As for those who give up themselves unto the Conduct of this Principle of In-dwelling sin who comply with its Motions and Inclinations being acted wholly by its Power let them neither flatter nor deceive themselves there is nothing in Christ nor the Gospel to free them from Condemnation It is they only who give up themselves to the Conduct of the Spirit of Sanctification and Holiness that have an interest in this Priviledge 4 As to the other Conclusion taken from the Consideration of the Power and Prevalency of this Principle of sin he prevents or removes it by a full Discovery how and by what means that Power of it shall be so broken its strength abated its prevalency disappointed and its self destroyed as that we need not fear the Consequents of it before mentioned but rather may secure our selves that we shall be the death thereof and not that the death of our Souls Now this is saith he by the Law or Power of the Spirit of Life which is in Christ Jesus v. 2. And thereon he proceeds to declare that it is by the effectual working of this Spirit in us alone that we are enabled to overcome this spiritual Adversary This being sufficiently evident it remaineth only that we declare the Way and Manner how he produceth this Effect of his Grace Sect. 18 1 The Foundation of all Mortification of Sin is from the Inhabitation of the Spirit in us He dwells in the Persons of Believers as in his Temple and so he prepares it for himself Those Defilements or Pollutions which render the Souls of men unmeet Habitations for the Spirit of God do all of them consist in sin inherent and its Effects These therefore he will remove and subdue that he may dwell in us suitably unto his Holiness Rom. 8. 11. If the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you Our mortal Bodyes are our Bodies as obnoxious unto Death by reason of sin as v. 10. And the Quickening of these mortal Bodyes is their being freed from the Principle of Sin or Death and its Power by a contrary Principle of Life and Righteousness It is the freeing of us from being in the Flesh that we may be in the Spirit v. 9. And by what Means is this effected It is by the Spirit of him that raised Jesus from the Dead that is of the Father which also is called the Spirit of God the Spirit of Christ v. 9. For he is equally the Spirit of the Father and the Son And he is described by this Periphrasis both because there is a similitude between that Work as to its Greatness and Power which God wrought in Christ when he raised him from the Dead and what he worketh in Believers in their Sanctification Ephes. 1. 19 20. and because this Work is wrought in us by vertue of the Resurrection of Christ. But under what especial Consideration doth he effect this Work of mortifying sin in us It is as
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
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